Chinese
显现与空性无有差别，显现之理与空性之理无有二致。世俗是显现于名言识，胜义是显现于智慧。世俗显现于名言识，虽显现为多种多样，然因是错觉之故，胜义谛是空性的。胜义显现于智慧，虽显现为多种多样，然因仅显现为光明之故，世俗为空性，远离错觉之事物。梦境和幻术等等，被说成是二谛显空无别的例子，但比喻的方式不同。何时作为世俗的比喻，则在何处显现，那个事物的实相中无有真实。如梦境一般，如幻术一般。何时作为胜义的比喻，则在自明智慧中，器情世间之相显现为多种多样，然而那个世俗的事物并不存在。如梦境一般，如幻术一般。如是，世俗是名言识显空如幻。胜义是智慧显空如幻。世俗是错觉显空如幻。胜义是不错觉显空如幻。世俗是痛苦显空如幻。胜义是安乐显空如幻。等等与上文相同。世俗是过患显空如幻。胜义是功德显空。世俗是困顿衰败显空如幻。胜义是圆满兴盛显空如幻。世俗是无明显空如幻。胜义是明智显空如幻。世俗是遍计烦恼显空如幻。胜义是清净解脱显空如幻。世俗是轮回显空如幻。胜义是涅槃显空如幻。世俗是能取所取显空如幻。胜义是无二智慧显空如幻。世俗是遍计所执、依他起显空如幻。胜义是圆成实显空如幻。世俗是痛苦集谛显空如幻。胜义是灭谛道谛显空如幻。
English
Appearance and emptiness are without difference, the way of appearance and the way of emptiness are not different. Conventional truth appears to the conceptual consciousness, while ultimate truth appears to wisdom. Although conventional truth appears to the conceptual consciousness in various ways, it is illusory, therefore, ultimate truth is emptiness. Although ultimate truth appears to wisdom in various ways, it appears only as luminosity, therefore, conventional truth is empty of illusory phenomena. Dreams and illusions, etc., are said to be examples of the inseparability of appearance and emptiness in both truths, but the way of applying the examples is different. When it is used as an example for conventional truth, whatever appears, there is no truth in the reality of that thing. Like a dream, like an illusion. When it is used as an example for ultimate truth, although various aspects of the container and its contents appear in self-aware wisdom, that conventional thing does not exist. Like a dream, like an illusion. Thus, conventional truth is conceptual consciousness, appearance-emptiness like an illusion. Ultimate truth is wisdom, appearance-emptiness like an illusion. Conventional truth is delusion, appearance-emptiness like an illusion. Ultimate truth is non-delusion, appearance-emptiness like an illusion. Conventional truth is suffering, appearance-emptiness like an illusion. Ultimate truth is bliss, appearance-emptiness like an illusion. And so on, similar to the above. Conventional truth is fault, appearance-emptiness like an illusion. Ultimate truth is virtue, appearance-emptiness. Conventional truth is misery and decline, appearance-emptiness like an illusion. Ultimate truth is perfection and prosperity, appearance-emptiness like an illusion. Conventional truth is ignorance, appearance-emptiness like an illusion. Ultimate truth is knowledge, appearance-emptiness like an illusion. Conventional truth is all-afflicting emotions, appearance-emptiness like an illusion. Ultimate truth is complete purification, appearance-emptiness like an illusion. Conventional truth is samsara, appearance-emptiness like an illusion. Ultimate truth is nirvana, appearance-emptiness like an illusion. Conventional truth is grasping and the grasped, appearance-emptiness like an illusion. Ultimate truth is non-dual wisdom, appearance-emptiness like an illusion. Conventional truth is the imputed and dependent, appearance-emptiness like an illusion. Ultimate truth is the perfectly established, appearance-emptiness like an illusion. Conventional truth is suffering and its origin, appearance-emptiness like an illusion. Ultimate truth is cessation and the path, appearance-emptiness like an illusion.
Chinese
同样，两种真谛也应被理解为如梦和影像等。在开示胜义谛的显空双运时，《智慧金刚总集续》中说：此后，如来恒河沙数般的刹土，如幻术，如水中月，如眼翳，如阳焰，如梦，如妙音，如乾闼婆城，如幻术，如彩虹，如闪电，如水泡，如镜中影。以幻术的十二个比喻，近似地象征着大乐的等持之相。圣者龙树说：瑜伽士所缘之境，应观彼彼如幻术。如镜中之影像，如梦幻水泡，何人见其与眼翳相同，彼即被称为是主尊。见与触，有情如幻术，世俗谛与无所缘，皆被善说为如幻术。如是，胜义谛显现与世俗谛之空性结合，即胜义谛显空双运，如梦等。世俗谛显现与真谛之空性结合，即世俗谛显空双运，如梦等。之后，如梦等般，虽然两种真谛无有差别，但世俗之境并不显现如幻术，世俗之识亦不能觉知如幻术，虽非真实却执着为真实，故而迷惑受骗。遮蔽之种子，一个风息停止后，胜义谛之境显现如幻术，胜义谛之识亦能觉知如幻术，故而获得对任何事物皆无执着的等持，安乐圆满充满虚空。如是，法身之事业，一切皆是阿赖耶识之显现，大印之自显，大乘之自性，大中观之体验，如来藏之幻化，他空深奥之波动，光明法身之嬉戏，般若波罗蜜多深奥之显现，是名为“显现”之等持，故而是事业之大音，事业之...
English
Similarly, both truths should also be understood as being like dreams and reflections. In the context of teaching the union of appearance and emptiness in the ultimate sense, the *Tantra of the All-Gathering Vajra of Wisdom* states: 'Then, the realms of the Tathagatas, as numerous as the sands of the Ganges, are like illusions, like moons in water, like optical illusions, like mirages, like dreams, like sweet sounds, like cities of gandharvas, like magical tricks, like rainbows, like lightning, like bubbles, like reflections in mirrors. The manner in which the samadhi of great bliss is closely symbolized by twelve examples of illusion.' The noble Nagarjuna said: 'Whatever objects a yogi focuses on, he should regard them as being like illusions. Whoever sees the reflection in a mirror, the dream, the illusion, the bubble, and the optical illusion as being the same, is said to be the chief one. Seeing and touching, beings are just like illusions. Conventional truths and the absence of objects are well explained as being like illusions.' Therefore, the union of appearance in the ultimate sense and emptiness of phenomena in the conventional sense is the union of appearance and emptiness in the ultimate sense, like dreams and so on. The union of appearance in the conventional sense and emptiness of truth is the union of appearance and emptiness in the conventional sense, like dreams and so on. Then, although both truths are no different, like dreams and so on, the objects of the conventional do not appear as illusions, and the mind of the conventional does not perceive them as illusions. Because one clings to them as being true even though they are not true, one is confused and deceived. When one obscuring seed, one pocket of wind, ceases, the objects of the ultimate appear as illusions, and the mind of the ultimate also perceives them as illusions. Therefore, one attains a samadhi that is free from clinging to anything, and bliss and happiness completely fill the sky. Thus, all the activities and deeds of the Dharmakaya are the manifestations of the alaya-wisdom, the self-appearance of the Great Seal, the self-nature of the Great Vehicle, the experience of the Great Madhyamaka, the emanations of the Tathagatagarbha, the profound waves of Other-Emptiness, the play of the clear light Dharmakaya, and the profound appearance of the Prajnaparamita. Because it is a samadhi called 'Appearance,' it is the great sound of activity, the...
Chinese
隆钦巴！所有事业的广大显现，都应认识为胜义谛之心。
English
Longchenpa! All the vast manifestations of activities should be introduced as the mind of ultimate truth.