Chinese
了悟那也是胜者的止息等等， 所有蕴的干燥柴薪都寂灭， 焚烧的自性，胜者们以法身， 无生无灭之时，心止息， 此等身是现量所作。 那也是我等所说双运，以任何希求都未了悟，如是七地与，佛地则遮止世俗，心止息的众聚是遮止世俗，因此那双运本身是不合理的。 若以影像之方式见而止息，则无有相违。因为薄伽梵了悟无自性，并非仅仅遮止见影像。然而自性的状态，如何见者，彼处非有。如是说。其中见，是指异生。其中非有，是指佛陀的智慧。那也是不合理的，世间人也认为此处了悟影像即是了悟自性。如何另行见影像如何作，因为二者皆是成立之例。 因此，佛陀的自性本身也是无有行者的自性，如影像般显现之语。 又，二谛不合理，故非理，因此应说彼，因为世俗谛与胜义谛无有他异，故安立双运，薄伽梵自身于《宝积经》等中说，不将空性之法作空性，法性是空性。遮止世俗谛也是因为与世俗谛无有他异。又，止息并非我等，他者的自性状态于执持世俗者无有。然而此世俗如是，彼亦无生，彼即是止息。如是则我等的双运并非不合理。那也是不合理的，因为生者本身
English
That realization is also the cessation of the Victorious Ones, etc., All the dry firewood of the aggregates are pacified, The nature of burning, the Victorious Ones with the Dharmakaya, At the time of no birth and no cessation, the mind ceases, These bodies are made manifest. That is also what we say as union, but it is not realized by any desire. Thus, the seventh ground and the Buddha ground stop the conventional, and the gatherings of mind cessation stop the conventional, so that union itself is not reasonable. If seeing in the manner of an image is stopped, then there is no contradiction. Because the Bhagavan realizes no self-nature, it is not just stopping seeing the image. However, it is the state of self-nature. How does the seer not exist there? It is said. Among them, seeing refers to ordinary beings. Among them, not existing refers to the wisdom of the Buddha. That is also unreasonable, because worldly people also think that realizing the image here is realizing one's own nature. How else can one see the image? Because both are examples of establishment. Therefore, the nature of the Buddha himself is also the nature of no goer, like an image, it is said by the words that appear very much. Also, the two truths are unreasonable, so it is not reasonable, so it should be said that, because the conventional truth and the ultimate truth are not different, so the union is established, the Bhagavan himself said in the Ratnakuta Sutra and so on, do not make the emptiness of the Dharma into emptiness, the Dharma nature is emptiness. Stopping the conventional truth is also because it is not different from the conventional truth. Also, cessation is not ours, the state of the other's self-nature does not exist in those who hold the conventional. However, this conventional is like this, it is also unborn, it is cessation. In this way, our union is not unreasonable. That is also unreasonable, because the born itself
Chinese
即是缘起性。那也是在止息的时候没有的。因为没有石女儿等，所以石女儿等变成出生的自性是没有的。那是缘起，不是房屋和衣服等。依靠房屋等和影像等而生起的那个双运，不是舍弃。石女儿等是会被舍弃的。同样，也不是世俗的止息，怎么会合理呢？这里也说了堕入断灭边，从断灭中没有作者，断灭也是非常明显的。这是经部里说的。其他人又说了用上师的口诀来庄严，怎么能以非常散乱而见到蕴、处、界都是空性呢？也是这样。 仅仅依靠自心，就不会分别外境。这是薄伽梵说的，因为与修行相符。因为是开示密咒之理的如来种姓，以及能明显显现的理智力量的识，蕴、界、处的自性，以智慧，那也大多是有相的，稍微无相的也都会体验到空性的三摩地。那个智慧也是因为缘起，以及能非常明显地显现，所以不是没有。在胜义中，因为事物的体性没有生起，所以不是有。那么，怎么能在此遮破一个上的有和无呢？确实，有本身与事物的所依相违。如是说：凡是会成为事物的生起，那就会变成量等。以及，这个事物是分别。这样也是，以会成为量的方式的这些，这样也是，所有种类的自证智的存在，是极力成立的。不净本身不是无自性，因为未生的智慧也明显地显示了智慧的存在。这样互相违背的那些是不合理的。殊胜上师的诀
English
It is the very nature of dependent arising. That is also not present at the time of cessation. Since there are no barren women's sons, etc., there is no transformation into the nature of being born of barren women's sons, etc. That is dependent arising, not houses and clothes, etc. That which arises in dependence on houses, etc., and images, etc., that very union is not abandonment. Barren women's sons, etc., will be abandoned. Similarly, it is not the cessation of the conventional, how could it be reasonable? Here it is also said that falling into the extreme of annihilation, there is no agent from annihilation, and annihilation is also very clear. This is said in the scriptures. Others again say that they adorn with the oral instructions of the lama, how can one see the aggregates, sense bases, and elements as emptiness with extreme distraction? It is also like that. Merely relying on mind alone, one will not conceptualize external objects. This is what the Bhagavan taught, because it is in accordance with practice. Because it is the Tathagata lineage that teaches the secret mantra, and the consciousness of the power of reason that will clearly manifest, the nature of the aggregates, elements, and sense bases, with wisdom, that is mostly with aspects, and even slightly without aspects, one will experience the samadhi of emptiness. That wisdom is also not non-existent because of dependent arising and because it will manifest very clearly. In the ultimate sense, it is not existent because the essence of things has not arisen. So how can one refute the existence and non-existence on one here? Indeed, existence itself contradicts the basis of things. It is said: Whatever will become the arising of things, that will become valid cognition, etc. And, this thing is discrimination. In this way also, with these that will become the way of valid cognition, in this way also, the existence of the self-cognizant wisdom of all kinds is extremely established. Impurity itself is not without self-nature, because unborn wisdom also clearly shows the existence of wisdom. Those that contradict each other in this way are not reasonable. The precious lama's instructions