English
English version Five analogies should be known: No entity and remoteness, removal through three means, counteracting various attachments, with sixteen kinds of differences. Self-nature and attachment, non-understanding and loss of mindfulness, everything, universal, a part, ignorance, difference, transmigration. The Dharma abides in seeking one's own mind, abiding in one's own mind to remove bondage, no fear, non-duality, defilement and purity, realizing the truth of emptiness. The differences in practice are eighteen kinds, either poisonous or non-poisonous, counteracting five kinds of attachments, briefly speaking, two kinds should be known. The result of practice should be known, which is the merit of the three Bodhis (Samādhi-bodhi), relying on the transformed nature, the things done are accomplished. Chapter Seven on the Absence of Inherent Existence Three self-natures should be known: first, the 'Parikalpita-svabhāva' (completely imputed nature), second, the 'Paratantra-svabhāva' (other-dependent nature), and finally, the 'Pariniṣpanna-svabhāva' (perfected nature). Three non-self-natures should be known, not apart from these three self-natures, due to the non-self-nature of characteristics, the non-self-nature of arising, and the ultimate non-self-nature. Not encompassed by the five aggregates, and there is nothing else besides, due to the transformation of name to meaning, the two are mutually guests. Prior awareness of names does not exist, there are many names and uncertainty, for meaningful and meaningless, the transformation of irrational meaning is established. Because one establishes a name for oneself, others cannot take it, like the wrong views of sentient beings, increasing becomes inversion. Due to conditioning, the other-dependent nature arises, relying on this, inversion arises, like this, mutually as conditions, they arise in continuous succession. Self-nature and difference, there is awareness and latent tendencies, the effort is called imputation, and five kinds should also be known. There are eight kinds of discrimination, which can give rise to three things, the substance of discrimination should be known, which is the mind and mental phenomena of the three realms (Trailokya). Bound by two bonds, firmly attached to two self-natures, therefore the two bonds are liberated, truly there is no attainment and no seeing. If there is a dependent cause, if it is different, it will destroy both, defilement can be obtained, it should be known that it is the other-dependent nature. Characteristics and heaviness are the substance, these arise mutually as conditions, not naturally existing, therefore it is said that there is no self-nature of arising. Not definitely existent or non-existent, all kinds are allowed, understanding both the imputed and real self-natures, conventionally it is said to exist. Proclaiming the function of self and Dharma.
Chinese
皆名为世俗 当知胜义谛 谓七种真如 圆成实自性 二最胜智义 无有诸戏论 远离一异性 清净之所缘 常无有变异 善性及乐性 一切皆成就 实胜义无性 戏论我无故 依他无彼相 亦胜义无性 依三相应知 建立五种相 彼如其所应 别别有五业 法执故愚夫 起彼众生执 彼除觉法性 觉法我执断 于依他执初 熏习成杂染 无执圆成实 熏习成清净 杂染有漏性 清净则无漏 此当知转依 不思议二种 真实及自体 寂静与功德 一切不思议 当知由四道 声闻有二种 趣寂趣菩提 依止变化身 趣无上正觉 诸声闻转依 厌背修所得 菩萨方便修 无二智依止 不住生灭故 诸佛智无上 利乐诸有情 不思议无二 成现观品第八 当知现所观 下中上品事 有漏及无漏 未见未受遍 出世间胜智 能除见所断 无分别证得 唯依止静虑 极戚非恶趣 极欣非上二 处欲界人天 佛出世现观 未离欲倍离 及已离欲者 独一证正觉 最胜我所生 非我为智因 亦非自取境 我非自现观 执爱自我故 无常有境界 待缘智生起 断粗重等三 现代汉语译本 这些都被称为世俗谛。 应当了解胜义谛，指的是七种真如（Tathata）： 圆成实自性（Parinishpanna-svabhava），两种最殊胜的智慧的意义， 没有诸多的戏论，远离单一和差异的性质， 是清净的所缘境，恒常没有变异， 具有善良的本性和快乐的本性，一切功德都成就。 真实的胜义是无自性的，因为没有戏论的我。 依他起性（Paratantra）没有那样的相状，也是胜义无自性。 应当了解依靠三种相应的关系，建立五种相。 它们如其所应，分别有五种作用。 由于对法的执着，愚夫产生对众生的执着。 当去除觉悟法性时，觉悟到法，我执就会断除。 在依他起性上最初的熏习，形成了杂染。 没有执着的圆成实性，熏习则形成清净。 杂染具有有漏的性质，清净则没有漏。 这应当了解转依（Paravritti），不可思议的两种。 真实和自体，寂静与功德， 一切不可思议，应当了解由四种道。 声闻（Shravaka）有两种，趣向寂灭和趣向菩提。 依靠变化身，趣向无上正觉（Anuttara-samyak-sambodhi）。 诸声闻的转依，是厌离背弃修习所得。 菩萨（Bodhisattva）以方便修习，依靠无二的智慧。 不住于生灭，所以诸佛的智慧是无上的。 利益和安乐一切有情众生，不可思议且无二。 成现观品第八 应当了解现所观，是下品、中品、上品的事。 有漏和无漏，未见、未受、普遍。 出世间的殊胜智慧，能够去除见所断。 无分别地证得，唯独依靠静虑（Dhyana）。 极度忧戚不是恶趣，极度欣喜不是上二界。 处于欲界的人天，佛陀出世进行现观。 未离欲者加倍地远离，以及已经离欲者。 独自一人证得正觉，最殊胜的我所生。 非我作为智慧的原因，也不是自己取境。 我不是自己进行现观，因为执着和爱恋自我。 无常有境界，等待因缘智慧生起。 断除粗重等三种。
English
English version All these are known as conventional truths (Samvriti-satya). One should understand the ultimate truth (Paramartha-satya), which refers to the seven suchnesses (Tathata): The perfectly established nature (Parinishpanna-svabhava), the meaning of the two most excellent wisdoms, Without any fabrications, free from the nature of oneness and difference, It is the object of pure contemplation, constantly without alteration, Possessing the nature of goodness and the nature of happiness, all qualities are accomplished. The true ultimate is without self-nature, because there is no fabricated self. The dependent nature (Paratantra) does not have such characteristics, and is also ultimately without self-nature. One should understand that relying on the three corresponding relationships, five aspects are established. They, as appropriate, each have five functions. Due to attachment to phenomena, foolish beings develop attachment to sentient beings. When the awareness of the nature of phenomena is removed, realizing the Dharma, the attachment to self is severed. The initial imprinting on the dependent nature forms defilement. The perfectly established nature without attachment, imprinting forms purity. Defilement has the nature of being with outflows (Asrava), while purity is without outflows. This should be understood as the transformation of the basis (Paravritti), the two inconceivable aspects. Truth and self-nature, tranquility and qualities, All are inconceivable, and should be understood as arising from the four paths. There are two types of Hearers (Shravaka), those who go towards quiescence and those who go towards Bodhi. Relying on the transformation body, they go towards unexcelled perfect enlightenment (Anuttara-samyak-sambodhi). The transformation of the basis of the Hearers is obtained through renunciation and aversion to practice. Bodhisattvas practice with skillful means, relying on non-dual wisdom. Not abiding in arising and ceasing, therefore the wisdom of the Buddhas is unsurpassed. Benefiting and bringing happiness to all sentient beings, inconceivable and non-dual. Chapter Eight: Accomplishing Direct Perception One should understand that what is directly perceived are matters of inferior, intermediate, and superior quality. With outflows and without outflows, unseen, unexperienced, pervasive. The transcendent excellent wisdom is able to remove what is abandoned by seeing. Attained without discrimination, relying solely on meditative concentration (Dhyana). Extreme sorrow is not the lower realms, extreme joy is not the upper two realms. In the human and celestial realms of the desire realm, the Buddha appears in the world to perform direct perception. Those who have not left desire, doubly leave it, and those who have already left desire. Alone, one attains perfect enlightenment, the most excellent self-born. The non-self is not the cause of wisdom, nor does it take itself as an object. The self does not perform direct perception of itself, because of attachment and love for self. Impermanence has boundaries, waiting for conditions for wisdom to arise. Cutting off the three, such as coarse burdens.
Chinese
故依心现观 已成熟相续 或听闻正法 自然极如理 作意故现观 系念于所缘 精勤修静定 增上善根力 证圣觉道分 从是入见道 无漏正见起 永断于三结 证现观应知 虽恶趣杂染 计所起惑断 境见导师等 随生三所摄 由先世间智 简择谛究竟 于谛无加行 决定生起相 智境和合相 于所知究竟 当知谛现观 于十种决定 我性无三有 不灭无有二 无分别无怖 自断中决定 发起证等流 成满次第四 又法住智等 次第八应知 无悔住所缘 如实见境界 道所依无惑 纯差别行断 三净摄应知 戒净及心净 境界依止道 说为慧清净 知身等因缘 善达于三世 次了知四苦 复八苦应知 从是正观谛 起十六行智 为治四颠倒 后后之所依 从是转修习 于心总厌离 谛简择决定 究竟觉生起 从此无加行 解脱智三心 一百一十二 烦恼断十摄 此证菩提分 六种净智相 行无分别故 随所作建立 菩萨在此位 先修胜因力 于自他身苦 起平等心性 是大我意乐 于自性无得 广意乐当知 二性无分别 次上十六行 清净世间智 对治 现代汉语译本 因此，依据内心的现观（Abhisamaya），对于已经成熟的相续（Santan），或者听闻正法（Dharma）后，自然而然地极其如理作意，因此产生现观。 将心系念于所缘境（Alambana），精勤地修习禅定（Samadhi），增上善根的力量，从而证得圣者的觉悟之道。 从这里进入见道（Darshana-marga），生起无漏的正见（Samyag-drishti），永远断除三种结缚（Samyoja），证得现观应当知晓。 即使在恶趣（Durgati）的杂染之中，由计度所引起的迷惑也能断除。对于境界、导师等等，随之生起三种所摄。 由于先前的世间智慧（Laukika-jnana），简择四谛（Satya）的究竟，对于四谛不再需要额外的加行（Prayoga），决定的生起。 智慧与境界和合的相状，对于所知（Jneya）达到究竟，应当知晓这就是四谛的现观，在于十种决定。 我的自性中没有三有（Bhava），不会灭亡，也没有二元对立，没有分别，没有恐怖，在自断中得到决定。 发起证悟的等流（Nisyanda），成就圆满次第第四，还有法住智（Dharma-sthiti-jnana）等等，次第八种应当知晓。 对于无悔的住所缘，如实地见到境界，道的所依没有迷惑，纯粹的差别行断除。 应当知晓三种清净所摄，即戒清净（Shila-vishuddhi）以及心清净（Citta-vishuddhi），境界所依止的道，被称为慧清净（Prajna-vishuddhi）。 了解身等等的因缘，善于通达过去、现在、未来三世（Tri-kala），接下来了知四苦（Dukkha），进一步了知八苦应当知晓。 从此正确地观察四谛，生起十六行智（Akara），为了对治四种颠倒（Viparyasa），作为后后的所依。 从此转变修习，对于内心总体上产生厌离，对于四谛的简择得到决定，究竟的觉悟生起。 从此不再需要加行，解脱智（Vimukti-jnana）的三心，一百一十二种烦恼断除，十种所摄。 此证悟菩提分（Bodhipaksika-dharma），具有六种清净智慧的相状，因为行为没有分别，所以随着所作而建立。 菩萨（Bodhisattva）在此位，先修习殊胜的因的力量，对于自己和他人身上的痛苦，生起平等的心性。 这是广大的我意乐（Adhyashaya），对于自性没有执着，广大的意乐应当知晓，两种自性没有分别。 接下来是十六行智，清净的世间智慧，作为对治。