Chinese
复次，胜义谛者，如云何是胜义谛耶？如是说者则非也。天子，胜义谛者，一切有相者皆难信解。何者谓“当知此是胜义”，谓“当断此”，谓“当修此”，谓“当证此”，如是思惟之行，乃是有相、有戏论、有执著、有烦恼、有扰动、有怖畏、有病、有苦、有痛、有毒，是故彼非是正行。复次，胜义中，一切烦恼与何等同等？胜义中，一切清净亦与之同等。胜义中，一切清净与何等同等？胜义中，一切法亦与之同等。如是胜义中，一切法于平等性中，精进修习之比丘，天子，胜义中，名为正行。 复次，世尊告曰：天子，世俗中，菩萨摩诃萨应怖畏诸烦恼。然彼尤应怖畏声闻及独觉有相之心，非如烦恼。复次，菩萨摩诃萨于信行地修行，信乐无相，具足烦恼者为胜，声闻及独觉有相者，决定获得无烦恼者，则不如是。譬如此：如以百分之发端取油滴，其量有限。如是，声闻及独觉有相之无为智慧甚小，是有相故。光明藏，譬如四大海充满油脂，如是菩萨摩诃萨无相，于信行地不以修行之方式修行，具足一切殊胜之相，摄集一切福德与智慧之聚，不以有为之智慧观之而观。又以胜义之火焚烧成熟，一切种类。
English
Furthermore, the ultimate truth is, how is it said to be the ultimate truth? To say it in that way is not correct. Son of the gods, the ultimate truth is difficult for all those with characteristics to believe and understand. Whatever one thinks, "I shall fully understand this as the ultimate truth," "I shall abandon this," "I shall cultivate this," "I shall realize this," that practice of thinking is with signs, with elaboration, with attachment, with afflictions, with disturbance, with fear, with sickness, with suffering, with pain, and with poison. Therefore, that is not the correct practice. Moreover, in the ultimate truth, whatever is afflicted is equal to what? In the ultimate truth, whatever is purified is also equal to that. In the ultimate truth, whatever is purified is equal to what? In the ultimate truth, all phenomena are also equal to that. Thus, in the ultimate truth, a monk who correctly practices all phenomena in equality, son of the gods, in the ultimate truth, is called a correct practitioner. Furthermore, the Bhagavan said: Son of the gods, in conventional truth, a great Bodhisattva should fear afflictions. Even more so, they should greatly fear the minds of Hearers and Solitary Buddhas with characteristics, but not afflictions. Furthermore, a Bodhisattva Mahasattva practicing on the ground of faith, delighting in the signless, possessing afflictions is superior, while Hearers and Solitary Buddhas with characteristics who have certainly attained freedom from afflictions are not so. For example, just as taking a drop of oil with the tip of a hair split into a hundred pieces has a limited amount, so too, the unconditioned wisdom of Hearers and Solitary Buddhas with characteristics is small, because it is with characteristics. Light-Preserver, for example, just as the four great oceans filled with oil, so too, a Bodhisattva Mahasattva who is without characteristics, who does not practice on the ground of faith in the manner of not practicing, who possesses all the supreme aspects, who has gathered all the accumulations of merit and wisdom, does not view it as conditioned wisdom but views it in that way. Moreover, having been fully ripened by the fire of ultimate truth, all kinds of.
Chinese
以不执著于具足殊胜之诸一切智智的方式转变。如是，光护，菩萨摩诃萨亦以不执著于由无为而获得的声闻和独觉有境者一切的方式，以威力压倒。如是说。 并且，文殊，谁见一切法无不平等，无二且无分别，此乃是正确的见解。如是宣说。总之，以四种理善为确立，如来宣说二谛之理的经论之义，凭借其力生起四种依怙，如阶梯之梯级般行进，不违背一切乘之意趣。最终，那些能够品尝到引发圣者智慧之甚深了义精髓者，乃是宣扬正确理路之吼声，且智慧之身力圆满的无畏人狮。是如来圣教之法藏守护之力的具足者。于此说：谁之智慧所出善说之河流，于他处难得执持之机会，如河流入海般融入自身，是难知之赞叹之论典。再次如水库出水流，以信勤智慧之路今引导，以无骄慢之慈爱心，留给未来贤善者们。虽未为彰显自身特点而赞颂，然心性如虚空，分别念如家之火，光辉如何，当以言语之路，由具智慧之眼者观看。我等虽于处时人皆卑劣，然亦以对此论讲解无误之自信，愿以无偏之利他之心弘扬。愿此善行以太阳之光，将末世之黑暗驱至尽头，愿正念之青莲幼苗，于各方繁荣，享受喜悦之盛宴。我亦愿生生世世以辨别智慧之光，富饶于如来之语藏，愿以无骄慢之增上意乐。
English
It transforms in a way that does not cling to the omniscient wisdom that possesses excellence. Likewise, Light Protector, the Bodhisattva Mahasattva also overwhelms with power by not clinging to all those who have the realm of Hearers and Solitary Buddhas obtained through non-action. Thus it is said. And, Manjushri, whoever sees all phenomena as not unequal, non-dual, and without distinction, this is the correct view. Thus it was declared. In short, well-established by the four reasonings, the meaning of the sutras spoken by the Sugata, which show the way of the two truths, by the power of this, generating the four reliances, progressing like the rungs of a ladder, without contradicting the intention of all vehicles. Ultimately, those who are able to taste the profound essence of definitive meaning that evokes the wisdom of the noble ones are those who proclaim the roar of the correct reasoning and are fearless human lions with the complete strength of the body of wisdom. They are the possessors of the power to protect the treasury of the Dharma of the Sugata's holy teachings. Here it is said: The river of well-spoken words that flows from whose wisdom, the opportunity to grasp it is difficult to find elsewhere, like rivers flowing into the ocean, merging into oneself, is a treatise of praise that is difficult to understand. Again, like a stream from a great reservoir, now guided on the path of faith, diligence, and wisdom, with a loving heart without arrogance, it is left as a seed for future fortunate ones. Although not praised to bring out one's own distinction, the nature of mind is like the sky, and the fire of discrimination is like the fire of a house, how is its splendor? Let those with the eye of wisdom see it through the path of words. Although I am inferior in place, time, and person, I still have the confidence that there is no error in explaining this treatise, and I propagate it with the intention that it may benefit all beings without bias. May this virtuous deed, with the light of the sun, drive the darkness of the degenerate age to the end, may the young shoots of the blue lotus of right thought flourish in all directions, and may we enjoy a feast of joy. May I also, in all lifetimes, be enriched with the light of discriminating wisdom in the treasury of the Sugata's words, and may I have an increased intention without arrogance.
Tibetan
། །བསྟན་འགྲོའི་ཕན་བདེ་སྲིད་མཐར་སྤེལ་གྱུར་ཅིག །ཆོས་ཀྱི་རྒྱལ་པོས་ལུང་བསྟན་ཆོས་ཀྱི་རྗེ། །ཕྱོགས་ལས་རྣམ་རྒྱལ་ཆོས་ཀྱི་གྲགས་པ་བཞིན། །ཆོས་རབ་རྣམ་འབྱེད་ཆོས་ཀྱི་མིག་ཐོབ་ནས། །ཆོས་མིན་ཚར་གཅོད་ཆོས་ཚུལ་རྒྱས་གྱུར་ཅིག །འཇམ་དབྱངས་ཉི་མའི་སྣང་བ་སྙིང་ལ་འབར། །ལེགས་བཤད་ཚིག་གི་འདབ་ཡངས་ཕྱོགས་བཅུར་བཞད། །གཞན་ཕན་སྦྲང་རྩིའི་རྡུལ་དམར་མཁའ་མཐར་རྒྱས། །ཚུལ་དེས་འགྲོ་ཀུན་རྗེས་སུ་འཛིན་གྱུར་ཅིག །ལྟ་བའི་རབ་རིབ་རྣམ་པར་བསལ་བ་ཡི། །ཤེས་བྱའི་དེ་ཉིད་མཐོང་བའི་ཤེས་རབ་སྤྱན། །སྲིད་འདིར་ནང་གི་ཉིན་མོར་བྱེད་པ་དེས། །འགྲོ་ཀུན་རྟག་ཏུ་མཛེས་པར་བྱེད་གྱུར་ཅིག །སྨྲ་བའི་སེང་གེའི་ཞབས་ཀྱི་ཆུ་སྐྱེས་ལ། །སྤྱི་བོས་རེག་བྱས་རྣམ་དཔྱོད་ཡངས་པའི་སྤྱན། །མཁའ་དང་མཉམ་པ་རིགས་ལམ་སེང་གེའི་སྒྲ། །སྒྲོགས་པས་འཇིག་རྟེན་འདི་ཀུན་མཛེས་གྱུར་ཅིག །ཕྱོགས་མེད་རྒྱལ་བསྟན་དར་ཞིང་རྒྱས་གྱུར་ཅིག །ཕྱོགས་འཛིན་ཟུག་རྔུའི་རིམས་ནད་བྱང་གྱུར་ཅིག །ཕྱོགས་ ཀྱི་རྒོལ་བ་ཀུན་ནས་ཞི་གྱུར་ཅིག །ཕྱོགས་བཅུར་ཆོས་ཀྱི་རྒྱལ་མཚན་བསྒྲེང་གྱུར་ཅིག །སྒྲིབ་བྲལ་ཡིད་ཀྱི་མཁའ་ལ་ཉེར་གནས་པ། །རྡོ་རྗེ་ཉི་མ་སྣང་བ་ཆེན་པོའི་དཔལ། །འགོག་མེད་འཆར་བས་མཐའ་ཡས་འགྲོ་བ་ཀུན། །ཀུན་ནས་ཀུན་ཏུ་བཟང་པོར་གྲུབ་གྱུར་ཅིག །འདི་ན་ཉིན་མོར་བྱེད་པའི་སྣང་བ་ནི། །གནས་པ་སྲིད་དུ་སྣང་བའི་གཏེར་འདི་ཡང་། །སྐྱེད་གུའི་ཡིད་ཀྱི་མཁའ་ལ་རྟག་གནས་ནས། །ངག་ལ་དབང་ཐོབ་དོན་ཀུན་གྲུབ་གྱུར་ཅིག །ཅེས་པ་འདི་ནི་སྔ་ནས་བྲི་འདུན་ཡོད་ཀྱང་དེ་གའི་ངང་དུ་ལུས་པ། ཕྱིས་སུ་མཁྱེན་མཆོག་གྲུབ་དབང་སྤྲུལ་པའི་སྐུ་རིན་པོ་ཆེ་འཇམ་དཔལ་འཇིགས་མེད་རིག་པའི་རལ་གྲི་སོགས་བློ་གྲོས་ཀྱི་སྣང་བ་མཆོག་ཏུ་གསལ་བ་བཀྲ་ཤིས་ཀྱི་གྲངས་ལ་གཞུང་འདིའི་བཤད་པ་བགྱིས་པའི་སྐབས་སུ་དེར་ཉན་པར་འཁོད་པ་ལྷག་བསམ་རྒྱལ་མཚན་དང་ལེགས་པའི་བློ་གྲོས་གཉིས་ཀྱིས་འགྲེལ་བཤད་གསལ་པོ་ཞིག་གྲུབ་པ་ཅིས་ཀྱང་གལ་ཆེ་ཞེས་མཐུན་པའི་རྐྱེན་སྦྱར་ནས་ནན་གྱིས་བསྐུལ་བ་ལ་བརྟེན་ནས། བློ་རྣམ་གཉིས་ཀྱི་འགྲེལ་བ་གཙོ་བོར་བཟུང་། གཞན་ཚད་མའི་རྒྱ་གཞུང་སྐོར་བོད་དུ་བཞུགས་སོ་འཚལ་གྱི་ལེགས་པར་བཤད་པའི་རོ་མྱང་ཞིང་། ཀརྨ་པ་ཆོས་གྲགས་རྒྱ་མཚོ། འུ་ཡུག་པ་རིགས་པའི་སེང་གེ་རྒྱལ་ཚབ་དར་མ་རིན་ཆེན། ཉ་དབོན་ཀུན་དགའ་དཔལ། རོང་སྟོན་ཆོས་རྗེ། བསོད་ནམས་སེང་གེ་རེད་མདའ་བ་སོགས་བོད་ཀྱི་མཁས་པའི་འགྲེལ་བ
Chinese
愿教法与众生的利益福祉，直至世间尽头得以弘扬！如法王所授记的法之主，如胜过各方的法称，获得善妙辨别之法眼后，愿断除非法，弘扬正法！文殊菩萨太阳般的光芒在心中燃烧，善说之语的广阔花瓣在十方绽放，利他菩提心的花粉遍布虚空，愿以此方式恒常摄受一切众生！以能彻底消除见解之迷雾的，能亲见诸法实相的智慧之眼，在此世间作为内在的太阳，愿恒常庄严一切众生！以头顶触碰雄辩狮子的足莲，以广阔的明辨之眼，与虚空等同的理路雄狮之吼声，愿以宣说此声而庄严整个世界！愿无偏的佛教兴盛广大！愿消除执着偏见的痛苦疾病！愿平息来自各方的论敌！愿在十方竖起法的胜幢！无垢染的意之虚空中，安住着金刚太阳大光明之吉祥，以无碍显现，愿无边众生，从各方面成就圆满普贤！此处名为“白日”的光明，也是显现为存在世间的宝藏，愿恒常安住在幼童的意之虚空中，获得语言自在，成就一切所愿！此乃往昔虽有书写之愿，却停滞不前。之后，至尊成就自在化身仁波切蒋扬吉美瑞比多杰等智慧光明极度显耀者，于吉祥之数时，对此论典进行讲解之际，在场听闻的乐善嘉称与贤善慧二者，以“成就清晰的注释至关重要”为由，共同创造因缘，并殷切劝请。因此，主要采纳了二者的注释。此外，也品尝着藏地现存的量论典籍中善说之美味。噶玛巴·曲扎嘉措、乌玉巴·理智狮子、嘉察·扎玛仁钦、涅温·贡嘎贝、荣敦·曲杰、索南僧格·热达瓦等藏地智者的注释。
English
May the benefit and well-being of the teachings and sentient beings be propagated to the end of existence! Like the lord of Dharma prophesied by the King of Dharma, like Dharma Kirti who is victorious in all directions, having obtained the eye of Dharma that perfectly distinguishes, may non-dharma be eradicated and the Dharma way flourish! May the light of Manjushri's sun blaze in the heart, may the vast petals of eloquent speech bloom in the ten directions, may the red dust of altruistic nectar spread throughout the sky, may all beings be constantly embraced in this way! With the eye of wisdom that completely dispels the veils of views, that sees the reality of knowable things, may it, acting as the inner sun in this world, always beautify all beings! Touching the lotus feet of the eloquent lion with the crown of my head, with the vast eye of discernment, the roar of the lion of reasoning equal to the sky, may it beautify this entire world by proclaiming this sound! May the unbiased teachings of the Victorious Ones flourish and spread! May the painful disease of clinging to biases be purified! May all opponents from all directions be pacified! May the victory banner of Dharma be raised in the ten directions! In the stainless sky of the mind, abiding closely is the glorious splendor of the Vajra Sun's great light, with unobstructed arising, may all limitless beings, from all aspects, be perfectly accomplished as Samantabhadra! Here, the light called "Day Maker," which is also the treasure that appears as existence in the world, may it always abide in the sky of the child's mind, obtain mastery over speech, and accomplish all wishes! This was something I had wanted to write for a long time, but it remained as it was. Later, when the supremely wise and accomplished master, the incarnate lama Jamyang Jikme Rigpai Raldri, whose wisdom light was extremely clear, gave a discourse on this text at a propitious time, Lhaksam Gyaltsen and Lekpai Lodro, who were present to listen, jointly created the conditions and earnestly urged me, saying, "It is crucial to complete a clear commentary." Therefore, I mainly adopted the commentaries of the two. In addition, I also savored the deliciousness of the well-spoken words from the existing treatises on valid cognition in Tibet. The commentaries of Tibetan scholars such as Karmapa Chodrak Gyatso, Uyukpa Rigpai Senge, Gyaltsab Dharma Rinchen, Nyawon Kunga Pal, Rongton Chöjé, and Sonam Senge Redawa.