Chinese
哦！因此，所谓“补特伽罗如幻，无二谛”等，是从此处开始遮遣的。为了指出中观的歧途，所谓“四二戏离法界”：不具有常断、来去、生灭、一多等显现，即是视作法界。对于世俗的幻化物，法界之色等支分不具足，因此不成一，并且因为那个基础，而说无多。遮止四句生，并且因为宣说缘起，幻化也不生故不灭。就胜义而言，因为境心不依缘起而生，所以没有聚集和消散，因为未曾显现故非常，因为并非突然不显现故不断，是为远离八四。所谓“自性空即是真如，本来无生之体性，四理决定胜义谛，无上不住决定欲”：凡是行事业之瑜伽士，并非一切法皆为空性，而是以不可思议之法性之理未成立，名言数量为空性，以及未作的无生真如，以及本来无生而无有概念之刺，以所说之四理决定者，乃是胜义谛之体性，是为断除孩童之边执者所许。为了指出密咒的歧途，所谓“彼即自智唯一故，空性智慧自性中，成为加持显现之基，如意宝般次第显，后得等乘之宗义”：密咒瑜伽士认为，中观的胜义谛并非所知，而是以自智未生而必须执取的理由，自智无边过失的清净虚空智慧，乃是成为加持之基，如如同如意宝般宣说，从加持所生而视作天神。次第显现之显现，后得等的摄集，也如所说般随各自所欲。心即是真如之智慧的功德和神变及能力，自显现为天神，是从中观而言，果成为道，不依赖传承的集合，不观待时间，并且因为在因本身成为能知的对境而衡量。
English
Oh! Therefore, the so-called "Pudgala is illusory, without two truths," etc., is rejected from here onwards. In order to point out the wrong path of Madhyamaka, the so-called "Four twos free from elaboration, the realm of Dharma": Not having appearances of permanence and annihilation, coming and going, arising and ceasing, oneness and multiplicity, is regarded as the realm of Dharma. For worldly illusions, the color of the realm of Dharma and other limbs are not complete, therefore it is not one, and because of that basis, it is said to be without multiplicity. It prevents the fourfold arising, and because of explaining dependent origination, illusion also does not arise, therefore it does not perish. In the ultimate sense, because the object-mind does not arise by dependent origination, there is no gathering and dispersal, because it has never appeared, it is not permanent, because it is not suddenly non-appearing, it is not annihilated, it is to be separated from the eight fours. The so-called "Emptiness by nature is Suchness, the state of being without birth from the beginning, the four reasons determine the ultimate truth, the unsurpassed non-abiding determination desire": All the yogis who perform actions, it is not that all dharmas are empty, but it is not established by the reason of the inconceivable Dharma-nature, the name and number are emptiness, and the uncreated unborn Suchness, and the absence of conceptual thorns in the originally unborn, those determined by the four reasons that are spoken of, are the essence of the ultimate truth, which is what those who eliminate the childish clinging to extremes allow. In order to point out the wrong path of secret mantra, the so-called "That itself is only for self-awareness, in the nature of emptiness-wisdom, becoming the basis of blessing manifestation, appearing gradually like a wish-fulfilling jewel, the tenets of the vehicle such as subsequent attainment": Mantra yogis think that the ultimate truth of Madhyamaka is not knowable, but with the reason that self-awareness is not born and must be grasped, the pure space of self-awareness without faults is the wisdom that becomes the basis of blessing, like being explained as a wish-fulfilling jewel, seeing the deity born from the blessing. The appearance of gradual manifestation, the collection of subsequent attainment, etc., is also as said, according to each person's desire. The qualities, miraculous powers, and abilities of the wisdom of the mind, which is Suchness, self-manifest as a deity, from the Madhyamaka point of view, the result becomes the path, not relying on the collection of lineage, not depending on time, and because it becomes the object of knowledge in the cause itself, it is measured.
Chinese
因此，例如像“好女颈空”和“好女无生”一样，中观的许多显现就是没有好女，是断灭见。魔！遍计所执！邪见！秘密是，即使颈空也不是没有好女，虽然执着已尽，但不舍弃显现，所以是大空性。因为不舍弃显现，所以各自以智慧显现而起作用。因为没有显现，就像寡妇的女儿不能生孩子一样，所以认为功德上有很大的差别。《宝积经》中说：‘光守护以空性为目标，因为空性本身的缘故而随行的人，我说他们在这些经典中游荡。光守护即使对像须弥山一样的人存在我执，但具有傲慢心而观空性则不是这样。那是什么原因呢？因为一切见解中产生的就是空性，光守护观空性是不可救药的。’如是说：诸佛之空性，定能出一切见，若人观空性，说是不可救药。如是说。若于空性观错谬，智慧浅薄者将成堆。如若执持幻化错，修持明咒亦颠倒。如是，即使在外道典籍中也显示了更大的危险。秘密续部中说：若不识平等之义，分别世俗胜义二者，法与人无我，则此乃菩提萨埵。如是，已经说完了观空不见密咒和错乱。虽然推理的词语相同，但在理路上有很大的差别。为了显示没有触及到密咒的究竟见解，即甚深瑜伽，故说：二谛平等性之界。其中，凡是自明智的奇妙和能力以及自显现，都以世俗来安立，因为是智慧幻化。这样，两种显现混合时，各自的理路在自明智中也是一体，就像没有经历过任何边际而相遇一样，以三种方式成为胜义谛，即智慧和法界的虚空。二者本身就是本身，因此本体无别，幻化消融，另一方则心智清明，无有大小，是万物的果
English
Therefore, for example, like "Good Woman Empty Neck" and "Good Woman Unborn," many appearances of Madhyamaka are the absence of a good woman, which is annihilationism. Demon! Completely imputed! Wrong view! The secret is that even Empty Neck is not the absence of a good woman; although attachment is exhausted, appearances are not abandoned, so it is great emptiness. Because appearances are not abandoned, each functions through the appearance of wisdom. Because there is no appearance, like a widow's daughter cannot give birth, it is thought that there is a great difference in qualities. The Sutra of the Heap of Jewels says: 'Light Protector, those who follow because they aim at emptiness itself, I say they wander in these scriptures. Light Protector, even if the ego-grasping of a person as large as Mount Meru remains, it is not like that for those with pride who view emptiness. Why is that? Because emptiness arises from all views, Light Protector's view of emptiness is incurable.' Thus it is said: The emptiness of the Buddhas, certainly brings forth all views, whoever views emptiness, is said to be incurable. Thus it is said. If one views emptiness wrongly, those with little wisdom will become a heap. Just as holding a phantom wrongly, and practicing mantras perversely. Thus, even in non-Buddhist scriptures, a greater danger is shown. The Secret Tantra says: If one does not know the meaning of equality, and distinguishes between conventional and ultimate, and there is no self of phenomena and persons, then this is a Bodhisattva. Thus, it has been said that viewing emptiness without seeing mantra and confusion. Although the words of reasoning are the same, there is a great difference in the system. In order to show that the ultimate view of mantra, which is very deep yoga, has not been touched, it is said: The realm of the equality of the two truths. Among them, whatever is the wonder and ability of self-awareness and self-appearance is labeled as conventional, because it is the illusion of wisdom. Thus, when the two appearances are mixed, each system is also one in self-awareness, just as encountering without experiencing any boundary, it becomes the ultimate truth in three ways, which is the space of wisdom and the realm of phenomena. The two are themselves, therefore the essence is inseparable, illusion dissolves, and the other side is clear-minded, without large or small, it is the fruit of all things.
Chinese
是幼小且无边无际的缘故。那本身不是其他的缘故。万物不造作，心性澄明的缘故。意思是，所见所闻的一切，不被作者的因缘所改变，而是显明为智慧的缘故。无误无造作的真如，果实任运成就的状态。意思是，心性本身是法界和智慧二者的本体，远离增损，不为作为所寻获，因此是无二的真如，是身语意功德事业五种等的实有基础。之后，对于作者来说，随其所愿显现任何事物，都是远离痛苦，也是任运成就的状态的缘故。所知转变殊胜义三。意思是，自性、智慧和果实三者圆满的本体，是殊胜的胜义谛。胜义谛是七宝。如是显现而说合理。在此不是意愿的缘故。彼等是依待假立不可言说的缘故。意思是，殊胜的胜义，简而言之，是后者的胜义谛等依赖于世俗而假立的真理，以及二取的名言在此已经成立为不存在了。为了显示见解的差别之后，究竟的智慧的差别。四名等最能代表的所作。从本来就是的智慧也是。意思是，以所说的四种名称来命名，以假立所概括的名称，以不可思议而著称的代表的基础，是自生智慧的精华，从最初就是的意义，毫无颠倒地显现出来，因此名称得以成立。不一致之处在于阐述差别。转变处所道和果位时。意思是，各自差别产生的依据。因的二和四的意愿，为了境而传承相续的刹那。意思是，对此八识转变为四智是：
English
It is because it is young and boundless. That itself is not other. All things are uncreated, and the mind is clear. It means that all that is seen and heard is not changed by the conditions of the doer, but is manifested as wisdom. The unerroneous and uncreated Suchness, the state of spontaneous accomplishment of the fruit. It means that the nature of mind itself is the essence of both the realm of reality and wisdom, and it is free from addition and subtraction and cannot be found by action, so it is the non-dual Suchness, the real basis of the five qualities of body, speech, mind, virtue and action. Afterwards, for the author, whatever appears as desired is free from suffering and is also the state of spontaneous accomplishment. Three objects of knowledge transform into excellent meanings. It means that the essence of the perfection of self-nature, wisdom and fruit is the supreme ultimate truth. The ultimate truth is the seven treasures. It is reasonable to say that it appears as such. Here, it is not because of intention. They are dependent and falsely established and cannot be spoken of. It means that the supreme meaning, in short, is the truth that the latter's ultimate truth and so on depend on the conventional and are falsely established, and the term of non-duality has already been established as non-existent here. In order to show the difference of view, the difference of ultimate wisdom. Four names and so on are the most representative actions. Wisdom that is from the beginning is also. It means that the basis of representation, which is named by the four names mentioned, and the names summarized by false establishment, and is known as inconceivable, is the essence of self-born wisdom, and the meaning that it is from the very beginning is manifested without any inversion, so the name is established. The inconsistency lies in explaining the difference. When the place of transformation is the path and the fruit. It means the basis for the emergence of individual differences. The intention of the two and four causes, the moment of continuous transmission for the sake of the object. It means that the transformation of the eight consciousnesses into the four wisdoms is:
Chinese
是为了转变的缘故。因此，也认为疾病的终结有四种，并且认为是遍知一切相的智慧和无分别的智慧。其特征是，以将幻象和无生作为各自所缘境的理由，产生与鸟类相似的后代， 并且毫不怀疑地认为，以化身等显现而于世俗中获胜的智慧也是刹那性的。为了由此显示密宗的智慧可以衡量，如“寂止等空性智慧，知义时的四种智慧”。以及，随行瑜伽所摄持的是大瑜伽和瑜伽。按照它们的观点，虽然有次第，但自己的心识显现并非空二，而是本来清明的四种是意义的阿赖耶识。对于证悟该意义的智慧本身，也因为暂时性地觉知该意义，无有对境而清明且不分别，并且因为无有取舍而本来清明，并且因为一切显现为平等性，并且因为自他事业智慧任运成就的意义显明，所以成立的定义是通过理由在意义上扩展，如“如镜之智，平等性之智，个别观察之智，以及成所作智”。虽然没有舍弃八识而清净，但却显现了智慧本来就是智慧。也就是说，空性的智慧没有事物，如镜之智没有分别，平等性之智没有大小，个别观察清明而不混杂，事业精进圆满。如是经典中显现。两种智慧也是，遍知一切相是具有一切殊胜相的遍知一切相，如是说，颠倒分别完全清净，因为不是智慧界之外， 凭借大悲的联系，六道一切时处显现。又，没有分别，因此没有什么不知道的。又，高低一切的形象显现，以及无上菩提身显现，如镜子一般，显现为各种颜色形状。如是经典中显现，也是通过三种原因而知晓，因为没有行境，所以用如花一般知晓的比喻清楚地显示。