Chinese
彻底理解到这是错误的。因此，驳斥了世俗。而且，由于法界金刚顶没有方所，所以不是刹那。这样显现，就破坏了胜义智慧的恒常性。那么，仅仅从密咒本身指出一切法都是心的错乱，有什么必要呢？因为怀疑没有必要，这是与唯识相符而引入，是进入密咒的欺骗。经部中说：一切都有觉知的错乱显现。 没有其他，那本身是神圣的。无论什么识被置于此处。完全确定这是神圣的秘密。这样显现。为了显示中观的见解是区分边与中的智慧。是不安住的大乘三论。意思是，没有领悟密咒的真实性，不安住于边的宗派所显示的身体有三种：瑜伽行中观，经部中观，和后来的论典。那么，什么是瑜伽行中观的见解呢？其他宗派的胜义谛不是安住于一方的真实。意思是，瑜伽行中观驳斥唯识。从这之外的见解，唯识，你所说的胜义谛，我认为是我的世俗谛。那为什么呢？ 因为它安住于知识的一方，所以不能成为胜义谛。它的方式是：因为缘起显现是短暂的。意思是，像这样，你所说的刹那胜义，是由四种缘起产生的，而且仅仅是短暂的一部分，又被阻断的理由是：说二取分离也是理性上的困难。意思是，像这样，产生和毁灭，以及现在自己存在的部分和形式分离是不合理的。因为是组合的，所以证明合理是与理性相违背的。因此，瑜伽行中观派认为胜义谛是不生的。像这样说：你的中观是什么？那是我的妻子。你的胜义谛是什么？那是我的世俗谛。这样显现。如果思考什么是经部中观的见解。 任何事物都不是自性成立的。就像手指的幻觉一样。意思是，事物不是胜义谛成立的，而是世俗如幻显现的例子是：就像手指合在一起，看起来像手指的幻觉，并且执着于那里一样。八识半是其他自在的显现也是。通过相似的显现等四种智慧。确定。
English
It is thoroughly understood that this is wrong. Therefore, the conventional is refuted. Moreover, since the Dharmadhatu Vajra Peak has no direction, it is not momentary. Thus appearing, it destroys the constancy of ultimate wisdom. Then, what is the need to point out that all phenomena are delusions of the mind only from the tantric mantras themselves? Because of the doubt that it is not necessary, this is introduced in accordance with the Mind-Only school, and it is a deception to enter the tantric mantras. In the tantras it says: Everything has the appearance of cognitive delusion. There is no other, that itself is sacred. Whatever consciousness is placed here. Completely determine that this is the sacred secret. Thus it appears. In order to show that the view of Madhyamaka is the wisdom that distinguishes between extremes and the middle. There are three non-abiding Mahayana treatises. It means that there are three bodies shown by the schools that do not realize the truth of the tantric mantras and do not abide in the extremes: Yogachara Madhyamaka, Sutra Madhyamaka, and later treatises. So, what is the view of Yogachara Madhyamaka? The ultimate truth of other schools is not the truth that abides in one side. It means that Yogachara Madhyamaka refutes Mind-Only. From the view other than this, Mind-Only, the ultimate truth you speak of, I consider to be my conventional truth. Why is that? Because it abides on the side of knowledge, it cannot be the ultimate truth. The way it is: because the arising appearance is momentary. It means that, like this, the momentary ultimate you speak of is produced by four conditions, and the reason that it is only a momentary part and is interrupted again is: saying that the separation of the two graspers is also rationally difficult. It means that, like this, it is unreasonable to separate the parts and forms of arising and destruction, and the present self-existence. Because it is a combination, proving that it is reasonable is contrary to reason. Therefore, the Yogachara Madhyamaka school believes that the ultimate truth is unborn. It is said like this: What is your Madhyamaka? That is my wife. What is your ultimate truth? That is my conventional truth. Thus it appears. If you think about what is the view of Sutra Madhyamaka. Nothing is self-established. Just like the illusion of fingers. It means that the example of phenomena not being established as the ultimate truth, but appearing as conventional illusions, is: just like when fingers are put together, they look like the illusion of fingers, and they are attached to it. The eight and a half consciousnesses are also other independent appearances. Through four kinds of wisdom such as similar appearances. Determine.
Chinese
具有的都想遮盖。 这样说，八的一半是四缘， 四缘聚合而依赖，不能成就，此地的事物仅仅如幻，显现为心之外的事物。 它是从缘而生，并且显现为与识相符。 皈敬颂。 归纳起来，能起作用，如果考察就是寂静，这四者以世俗的智慧来论证，因为执着心有量，所以说是真实的正世俗。 从胜义谛来说，显现的聚合仅仅如幻，即使说具有法性，这样说，就像车子一样，因缘聚合，能起作用的世俗如幻，对破除常恒有为法说是具有法性。 不相符就是显示它没有产生。 见到自性唯是名，自己的自性不可说。 这样说，仅仅如幻，因为众生见到有法事物的自性，是胜义谛以事物理由，自己的自性超越言词的表达，无法指示。 以胜义谛来证悟的理由，胜义谛自己的自性超越言词的表达，无法指示。 什么是胜义谛来证悟的理由呢？ 他者显现如幻且离数量，这样说，因缘他者显现的缘起如幻的理由，以及远离一和多的数量的理由，自他二者无因不生，这样说，不从自生，不从他生，不从二者生，以无因不生的理由。 此外，胜义谛的宗义是，任何事物皆自性空，三时之中皆不成立，这样说，从现在开始，如幻显现的事物，任何事物都未曾经历自性显现，过去未来现在都没有自性显现。 自性自性空性，无作无变无明一，自性不可说，四理决定。 这样说，胜义谛的理是，不是从因缘所作，不被对治所改变，众生的心识不能了知，像这样不可言说，这四者是究竟的真谛。 那么中观宗的二谛在自性上是不同的吗？ 为了用词语来阐明，所知二谛自性一，如暗与明是否合理呢？
English
Those who have it all want to cover it up. It is said that half of eight is four conditions. Since it depends on the aggregation of four conditions, it cannot be accomplished. The things in this place appear only as illusions, other than the mind. It is born from conditions and appears to be in accordance with consciousness. Homage. To sum up, the four things that can function and are secluded when examined are proven by the knowledge of conventional truth. Because the clinging mind has measure, it is said to be the true and correct conventional truth. From the ultimate point of view, the aggregation of appearances is only like an illusion. Even if it is said to have Dharma nature, it is said that the conventional truth that can function like a chariot is like an illusion. To refute the permanent and impermanent phenomena, it is said to have Dharma nature. Disagreement means showing that it has not been produced. Seeing the essence is only a name, one's own essence cannot be expressed. It is said that it is only like an illusion, because beings see the essence of things that have Dharma, it is the ultimate truth with the reason of things, one's own essence transcends the expression of words and cannot be indicated. The reason for realizing the ultimate truth is that one's own essence transcends the expression of words and cannot be indicated. What is the reason for realizing the ultimate truth? The appearance of others is like an illusion and is separated from numbers. It is said that the reason for the interdependent illusion of the appearance of other causes and conditions, and the reason for being separated from the numbers of one and many, the two of self and others are not born without cause, it is said that they are not born from themselves, not born from others, not born from both, and the reason for not being born without cause. In addition, the tenets of the ultimate truth are that everything is empty of its own nature, and nothing is established in the three times. It is said that from now on, the things that appear like illusions, nothing has ever experienced the appearance of its own nature, and there is no appearance of nature in the past, future, and present. Self-nature is emptiness, uncreated, unchanging, and one ignorance. Self-nature is unspeakable, and the four reasons are determined. It is said that the reason for the ultimate truth is that it is not made from causes and conditions, not changed by antidotes, and the minds of sentient beings cannot know it. Like this, it cannot be said, and these four are the ultimate truth. Then, are the two truths of the Madhyamaka school different in nature? In order to clarify with words, is it reasonable that the two truths of knowledge are one in nature, like darkness and light?
Chinese
萨迦派说，两种真理成为智慧的境地，就像黑暗和光明一样，本质不同是不合理的。那么，怎么样呢？“如叶显根般非他生”，就像叶子显示树根一样，世俗如幻，由缘起显现，因此，幻象之外没有胜义谛。 “何者亦不超于此，离边故立为中观”，一切法都以两种真理来印证，仅仅如幻存在，却不能以理证成立，为了从有无中解脱，所以不成立吗？或者，因为本来没有显现过，所以断除了常有，是存在的。因为存在之后不是消失，所以以断除断灭的理由，卓越地称为中观。宗喀巴的著作以胜义谛为主，因此对两种世俗谛不取舍。这也是遍计所执的观点。经部中说：“胜义与劣义，如幻如阳焰，自性无生灭，犹如虚空般，彼不见普合，亦不见一切，唯不显现者，许为无过失，彼乃为错乱，故未调伏。”这样说。那么，认为密宗显示了解脱于边，是没有意义的吗？这是为了引导进入密宗，所以在安置和转变上是灵活的。 “于此有与无，二边定当舍，心性何亦此，入于中观定”。似乎在说，断除疑惑的秘密者，也必定从空性的边解脱。为了阐述密宗的观点，“于胜乘亦有差别”，意思是，由于殊胜方便和将果作为道的见解，以及利他事业的殊胜，和一切成就的殊胜，无有前往，因此，从获得名称的基础本身，由所化众生进入者的智慧来区分，分为内外两种。其中外在的也有三种，即事行部，究竟的瑜伽部，以及寂止结合部。那么，什么是第一个分支呢？“细微所缘即是行，自心全离四边际，为证智慧非他缘”，意思是，胜义谛的见解是，一切境都是自明，因此是与所行境分离的自明，是因缘。
English
The Sakya school says that the two truths become the realm of wisdom, just as darkness and light, it is unreasonable to have different essences. So, how is it? "Like leaves showing roots, not born from others", just as leaves show the roots, the conventional is like illusion, manifested by dependent origination, therefore, there is no ultimate truth outside of illusion. "Whatever does not surpass this, is established as Madhyamaka because it is beyond extremes", all dharmas are sealed with two truths, existing only as illusion, but cannot be established by reason, in order to liberate from existence and non-existence, so is it not established? Or, because it has never appeared originally, it eliminates permanence, it exists. Because it is not disappearing after existence, it is excellently called Madhyamaka with the reason of eliminating annihilation. Tsongkhapa's writings focus on the ultimate truth, therefore they do not accept or reject the two conventional truths. This is also the view of the completely imputed. It is said in the tantras: "The superior and inferior meanings, like illusion and mirage, the self-nature is without birth and death, like space, it does not see the universal combination, nor does it see everything, only what does not appear, is allowed to be without fault, it is a delusion, so it is not subdued." It is said like this. Then, is it meaningless to think that the secret mantra shows liberation from the extremes? This is to guide into the secret mantra, so it is flexible in placement and transformation. "Here, existence and non-existence, the two extremes must be abandoned, the nature of mind, whatever it is, enters into the Madhyamaka". It seems to be saying that the secret practitioner who cuts off doubts, must also be liberated from the extreme of emptiness. In order to explain the view of the secret mantra, "there is also a difference in the supreme vehicle", meaning, due to the special means and the view of taking the result as the path, and the excellence of the altruistic activities, and the excellence of all achievements, there is no going, therefore, from the basis of obtaining the name itself, it is distinguished by the wisdom of those who enter, and divided into two kinds, inner and outer. Among them, there are also three outer ones, namely the action tantra, the ultimate yoga tantra, and the union of tranquility tantra. So, what is the first branch? "Subtle objects of focus are actions, one's own mind is completely free from the four extremes, to realize wisdom is not dependent on others", meaning, the view of the ultimate truth is that all objects are self-luminous, therefore it is self-luminous separated from the object of action, it is cause and condition.