English
Ur-bu-pa considered such forms as being similar to the tenets and methods of the seven meditations of faith, including meditating without even the conventional truth. The Wish-Fulfilling Jewel Treasury also states: "Not knowing this method, emptiness becomes nihilistic. Although one speaks of being free from extremes of existence and non-existence, not knowing the basis of freedom, one holds the view of the peak of existence. Because one has become an outsider to this teaching, it is fitting to smear oneself with ashes like a sky-minded person." The way in which such freedom from the four extremes arises in the mindstream is as follows: For beginners who enter gradually, first, immaculate valid reasoning refutes the object of clinging to things as inherently existent in all conditioned and unconditioned phenomena. Later, the objects of clinging to the remaining three, such as non-existence, are also blocked. By cultivating a special ascertainment that does not dwell on any one-sided object of clinging, eventually, without alternating, all extremes of elaboration are simultaneously blocked, and a clear appearance is obtained in the expanse of reality. The Omniscient Great Sonam Senge said: "Although the wisdom of an ordinary person who examines reality cannot simultaneously block the four extremes of elaboration, by blocking all four in an alternating manner, when the path of seeing arises through proper cultivation, it is termed the view of seeing the expanse of reality." Just so. Such freedom from the four extremes, the reality of the inseparability of truth, is held by the wise and accomplished masters of the Early Translation school as their own unblemished system. Through the door of possessing the essential points of the profound instructions of the Vajrayana, they generate ascertainment through the path of pure reasoning, such as the four reasonings of realization, and then cultivate, gaining a firm conviction in the meaning of primordial purity, spontaneous accomplishment, and the inseparability of truth. Accomplished beings have appeared without interruption, with hundreds of thousands of Dharma treasures erupting from their minds, and many who have gone to the ground of the rainbow body of complete transcendence. This is a true sign of the purity of the view that guides the path. Now, if you think that this is only the view of the Nyingma school, it is not so. The freedom from the four extremes, which the Victorious Ones repeatedly taught in the profound sutras and tantras, has also been made very clear by the wise ones, such as the Six Ornaments, in a direct and indirect manner, and the great accomplished ones, wisdom.
Chinese
将一切执着的意念融入修行，因为这是通往一切智智的唯一道路，所以是所有新旧教派思想的精髓。略述其义：嘉瓦罗扎瓦大译师说：“终极见地极殊胜，双运不住任何处，三世诸佛之密意，欲求方便智慧离，堕入边见当遮止。”等等。以及藏地君王贝扎多吉说：“显现与空性若无别，见地融入法界中。”又说：“有为实物之显现，无为空性之法性，本体无别味一体，自识他识皆非有。”等等。还有，文殊菩萨对萨迦班智达的四离口诀中说：“若有执着则非见。”以及雪域智者之顶萨迦班智达说：“此处何者为合理？无论依于何人皆为上，显现之分是世俗，空性之分是胜义，不可分之分是双运。五次第中说：显现以及空性二，各自之分若知晓，于何处真实融合时，彼即是双运如是说。”如是说。这三种方式，若能了知其真实意义，乃是知识之所在。因此，通过方便智慧双运之门来修行，是应当修习的道路。证悟之后，便能次第经历地道，最终获得三身之果。此理与经论和理证不相违背，是所有了义经藏的密意。宗喀巴大师也说：最初学者若无以理分析之定解，仅流于无戏论之言辞，则对实执毫无损害，误入歧途者，为以慈悲之手救护，故暂时强调以分析所生的无自性之执着，最终的教诲是：显现缘起无欺惑，空性离言之理解，如是二者各别显，如是之时尚未能，领悟能仁之密意。何时二者不交替，同时仅从见缘起，无欺之显现刹那间，断除有境之执着时
English
To practice the mind of all attachments, because it is the only path to all-knowing wisdom, it is the essence of the thoughts of all new and old schools. To illustrate its meaning briefly: The great translator Gyeltsa Lotsawa said, "The ultimate view is especially excellent, the union is not abiding anywhere, it is the intention of the Buddhas of the three times. Whatever desires to separate means and wisdom, falls into extremes and should be rejected." And so on. And the king of Tibet, Bepa Dorje, said, "If appearance and emptiness are inseparable, the view is transformed into space." And, "Existence appears as an entity, and non-existence is the nature of emptiness. Their essence is inseparable, one taste, neither self-awareness nor other-awareness exists." And so on. Also, in the four separations of instructions given by Manjushri to the great Sakya Pandita, it says, "If there is attachment, it is not the view." And the lord of the wise men of the snowy mountains, Sakya Pandita, said, "What is the valid side here? Whatever person one relies on is supreme. The aspect of appearance is conventional truth, the aspect of emptiness is ultimate truth, the inseparable aspect is union. In the five stages, it says: Appearance and emptiness, when one knows each aspect separately, and where they are truly mixed, that is explained as union." So it is said. Understanding how these three aspects are in reality is the place of knowledge. Therefore, practicing through the door of the union of skillful means and wisdom is the path to be meditated upon. Having realized that, one progresses through the stages and paths, and ultimately attains the fruit of the three bodies. This principle, not contradicting scripture and reason, is the intention of all definitive meaning scriptures. Je Tsongkhapa also said, "For beginners, without a definite understanding based on reasoning, merely falling into words of non-elaboration does not harm the clinging to reality at all, and those who have gone astray on the path, in order to protect them with the hand of compassion, for a while, the clinging to selflessness that is drawn from analysis is important." And in the ultimate instruction: "Appearance, dependent arising, is not deceptive, and emptiness is the understanding that is free from assertions. As long as these two appear separately, one has not yet realized the intention of the Able One. When, without alternation, simultaneously, from merely seeing the non-deceptive appearance of dependent arising, at that instant, the clinging to the object of definite understanding is cut off."
Chinese
总而言之，那时就完成了见解的考察。等等。 荣耀自生足也说：存在不是，胜者也没有见；不存在不是，轮回涅槃一切之基；矛盾不是，双运中观道；愿证悟离边心之法性。 以及，证悟自在多罗波也说：后得分别的智慧考察时，最终果位身和智慧的自性，如来藏自身是常恒寂静永恒的体性，是不欺骗的殊胜真谛。 入定的时候，说要修习远离一切戏论，也极其精要。 此外，秘密主救度怙主说： 如此世间愚昧之辈， 如兔角般一无所有吗？ 以真实的实有而分别， 将会堕入常断二边。 以缘起而断，以空性而常， 舍弃而依，生起故而空， 因空性故而一切生， 空与缘起无二。 等等，表明圣者们如佛与成就者意趣一致。 然而，仅仅强调有或无任何一方的论典，也是调伏烦恼和成就清净的善巧方便。 但并非最终的实相，例如，对于轮回的痛苦感到恐惧的心，以及对于寂静感到欢喜的心，虽然是初学者必须生起的，但当大菩萨们将轮回和涅槃视为平等的时候，也必须舍弃对于轮回的恐惧和对于涅槃的贪恋。 因此，在考察最终的实相时，具备四依者，应成办离四边戏论，并遮破与之相违者。 还有一些人，对于最终的离四边戏论深信不疑，并因需要而强调有或无的某一方。 另一些不具备四依者，则将某一方的道路视为最终的实相，实际上对于平等安住一无所知，仅仅执着于言语的破立戏论，这些人，经典中说他们犯了乐于言说的过失。
English
In short, at that time, the examination of views is completed. And so on. Glorious Self-Born Feet also said: It is not existent, even the Victorious One has not seen it; it is not non-existent, the basis of all samsara and nirvana; it is not contradictory, the path of union and the Middle Way; may I realize the Dharma nature of the mind, free from extremes. And also, Dolpopa, the master of realization, said: When examining with the wisdom of subsequent discrimination, the ultimate result, the nature of the body and wisdom, the Tathagatagarbha itself is the nature of permanence, stability, peace, and eternity, and is the infallible supreme truth. When reciting in meditative equipoise, it is said to meditate on the complete absence of elaboration, which is also extremely profound. Furthermore, the secret lord, the protector of liberation, said: Thus, these ignorant beings of the world, are they completely non-existent like a rabbit's horn? By discriminating as truly existent, they will fall into the two extremes of permanence and annihilation. By interdependence, it is annihilation; by emptiness, it is permanence; abandoning and relying, it is empty because it arises; because of emptiness, everything arises; emptiness and interdependence are non-dual. And so on, indicating that the holy ones are of one mind with the Buddhas and accomplished ones. However, treatises that emphasize only one side of existence or non-existence are also skillful means for subduing afflictions and accomplishing purification. But it is not established as the ultimate reality. For example, the mind that fears the suffering of samsara and the mind that rejoices in peace, although they must be generated by beginners, when great Bodhisattvas see samsara and nirvana as equal, they must also abandon the fear of samsara and the attachment to nirvana. Therefore, when examining the ultimate reality, those who possess the four reliances should accomplish the freedom from the four extremes of elaboration and refute those who contradict it. There are also some who have deep faith in the ultimate freedom from the four extremes of elaboration and emphasize one side of existence or non-existence as needed. Others, who are devoid of the four reliances, regard the path of one side as the ultimate reality, and in reality, they are completely ignorant of equanimity, merely clinging to the elaboration of verbal affirmation and negation. These people, the sutras say, commit the fault of being fond of speaking.
Chinese
没有说，特别是舍弃佛法，以及对执持自方和他方的大德们进行诽谤，做了极大的罪过。对于诽谤他人也就算了，如何诽谤自己一方的大德呢？那些持有偏见的人，虽然极力赞扬自己一方的人，但实际上却是在贬低他们。原因在于，例如，外道们赞美他们所信奉的自在天和遍入天等，说他们沉溺于女色，具有毁灭他人的愤怒和欺骗的力量，但在智者看来，这恰恰表明他们被烦恼的污垢所控制，这无异于贬低。同样，在这里，那些人实际上承认了，他们自己所执持的那些人，并没有领悟到佛经和密续深奥的究竟之处所反复宣说，并且通过思辨究竟实相的智慧，无可辩驳地成立的四边戏论寂灭之理。为了避免产生和正在产生的这些恶道，如意宝藏中说：一切宗派中，无分别智慧最为殊胜，宣说应修习寂静深奥、离戏论之实相。凡是与之相违背的恶道，现今盛行，希求解脱者应当舍弃。这样说的。第二，什么是“轻易地”呢？也能迅速地引导获得证悟。像这样，以微小的努力必定获得巨大的利益，就叫做“轻易地”。也就是说，这部论典言简意赅，意义深刻而广博。就所表达的广大的内容而言，这部论典虽然非常简短，但是，它能够像火星落在火药上一样，毫无遗漏地摧毁自宗唯识宗以下的外道和内道所考察的宗义的所有的过失，具有敏锐而强烈的理证，它汇集了如抉择二谛的量论《中观根本慧论》和《释量论》等论典的精髓，虽然它阐述了极其微细而深奥的究竟意义，但是，由于论证和言辞的组合非常清晰，所以能够轻易地理解，因此才这样说。在自释中也说：以清晰的教证和理证所阐述的任何内容