Chinese
如果理解为“如无瓶”，那就会变成“非是遮止”，虽然显现本身是无，但显现即是双运，非常奇妙。这样显现与空性无别，安住于不可言说之中，因此，对于究竟的意义来说，由于远离了破立，所以是超离思维的。经部中广泛宣说了，如果胜义谛成为身语意的行境，那它就会变成世俗谛，而不会成为胜义谛的道理。因此，在戏论的行境中，对于所破法有法各自所依赖的各不相同的法性之类的片面之见，是变成了方位的差别等各种不同形态，仅仅是分别假立的。这些没有超出世俗和二取法的自性，所以没有法界平等性的意义。一切法本来就没有生灭等，因此在超离一切戏论的法界中，唯一一种体性，不可分割成不同和二元，这种味道相同就是法界。也可以称之为唯一真如。第二，关于辩论的驳斥：如果自性是空性，那就会导致所有人都现量证悟；如果空性不显现，那就会导致没有人证悟，因而论证变得没有意义；由于没有自性，所以法和有法等不能成立，因此能立和论证的名称是不可能的。共有三种辩论。第一种是辩论，然后是回答，共有两种。第一种：如果它是被证悟的，那么它的自性就应该是现量的。不聪明的人们，为什么不能证悟诸法的这种事物呢？例如，如果现量见到没有瓶子的地面，就会证悟到那个地面上没有瓶子一样。如果一切法的自性是远离一切增益的空性，那么，如果法如瓶子等被现量证悟，那么，法本身的自性，无法从自身分离出来，也应该是现量的。因此，那些没有白色见解的、不了解论证等的小孩和普通人，为什么不能证悟诸法的事物或本质的这种存在方式呢？如果不证悟，那就会变成不是它的自性；如果是自性，那就不可能不证悟。这是辩论。第二是回答：
English
If it is understood as "like the absence of a pot," it becomes a "non-affirming negation." Although appearance itself is non-existent, appearance is union, which is very wonderful. Thus, since appearance and emptiness are inseparable and abide inexpressibly, the ultimate meaning is beyond the intellect because it is free from affirmation and negation. The scriptures extensively state that if the ultimate truth becomes the object of body, speech, and mind, it becomes conventional truth, not ultimate truth. Therefore, in the realm of elaboration, the limited view of different natures dependent on each object of negation is transformed into various forms such as distinctions of direction and time, and is merely conceptual. These do not transcend the nature of conventional truth and duality, so there is no meaning of the equality of the dharma realm. Since all phenomena are originally without arising, ceasing, etc., in the realm beyond all elaboration, there is one nature, and the sameness without difference or duality is called the dharma realm. It is also called the sole reality. Second, regarding the refutation of arguments: If inherent existence is emptiness, it would follow that everyone would realize it directly. If emptiness does not appear, it would follow that no one would realize it, so the reasoning would be meaningless. Since there is no inherent existence, the subject and property cannot be established, so the terms of proof and reasoning would be impossible. There are three arguments. The first is the argument, and then the answer, there are two. First: If it is realized, then its nature should be manifest. Why do the unskilled not realize such things of objects? For example, if the ground without a pot is directly perceived, it is realized that there is no pot on that ground. If the nature of all phenomena is emptiness, free from all superimpositions, then, if phenomena such as pots are directly realized, then the nature of the phenomena themselves, which cannot be separated from themselves, must also be manifest. Therefore, why do children and ordinary people who do not have white views and do not understand reasoning, etc., not realize such a way of being of the things or essence of phenomena? If it is not realized, it will become not its nature; if it is its nature, it is impossible not to realize it. This is the argument. The second is the answer:
Chinese
并非无始相续重，于事物妄加执着所致。因此一切众生，不能现量证悟。如是说。事物的自性虽是如此，但并非一切都能证悟。因为从何时开始，到此为止，没有此后的边际，对于无法找到开端的无始存在中反复出生的心续，被对事物显现执着的毒所浸染，并且反复串习的习气极其稳固且沉重难以断除，因此即使现量见到瓶等，也不能确定其自性如是的形态。因为对于该境本身妄加执着，被颠倒的分别念所控制，因此一切众生不能现量证悟事物的自性空性。例如，就像被执着于从一个相似之处传递到另一个相似之处所迷惑的心识，不能证悟刹那一样。因此，即使没有显现出与事物自性空性相违背的不空性，但由于被颠倒的分别念所迷惑，所以执着为颠倒。因此，不是现量所损害。此外，对于现量显现执着为颠倒，因为执着于事物这种不存在的事物，所以虽然看似矛盾，但也有其奇妙之处。然而，仅仅执着于现量显现，并不那么令人惊奇。例如，当清晰地看到牛本身和瓶子本身，或者远离这两者共性的牛等的形状时，那些以使用黄土和碎屑为生的宗派的颠倒智慧者，不会像那样去理解所见之物，而是认为未见的共相存在于其中，这种想法才是非常令人惊奇的。对于第二个辩论的回答是：对于破除增益者，以能知之理，了知随后的推论，瑜伽自在者现量明了。如是说。这个偈颂本身就暗中驳斥了前者的辩论。即使一切法的自性是空性，如果自性不能确定为具有自性的法，那么即使它是自性又有什么用呢？
English
It is not because of the heavy continuity of beginninglessness, but because of the attachment to things. Therefore, all sentient beings cannot directly realize it. It is said. Although the nature of things is like this, not everyone can realize it. Because from what time did it arise? There is no end to this, and the mind stream that is repeatedly born in the beginningless existence where the end cannot be found, is soaked with the poison of attachment to things, and the habits that have been repeatedly practiced are extremely stable and heavy, making it difficult to abandon. Therefore, even if pots and so on are directly seen, the form of their nature cannot be determined. Because of the attachment to the object itself, and being controlled by the inverted conceptualization, therefore all sentient beings cannot directly realize the emptiness of the nature of things. For example, just as those whose minds are deceived by focusing on the transmission from one similarity to another cannot realize the moment. Therefore, even if non-emptiness, which contradicts the emptiness of the nature of things, does not manifest directly, it is grasped as inverted because it is deceived by inverted conceptualization. Therefore, it is not harmed by direct perception. Furthermore, there is something wonderful about clinging to appearances as inverted, because clinging to things that do not exist, so it seems contradictory. However, clinging only to appearances is not so surprising. For example, when the shape of the cow itself and the pot itself, or the shape of cows and so on that are far from the commonality of the two, are clearly seen, those with inverted wisdom of the Samkhya and Vaibhashika schools do not understand what they see in that way, but think that the unseen generality exists in it, which is very surprising. The answer to the second debate is: For those who refute imputation, the subsequent inferences are known by the reason that makes them known, and the yogis clearly manifest directly. It is said. This verse itself implicitly refutes the former's debate. Even if the nature of all dharmas is emptiness, if the nature cannot be determined as a dharma with nature, then what is the use of it being nature?
Chinese
如果有人认为，如此甚深的空性，任何人都无法证悟。并非如此，对于事物的自性，能够断除或消除颠倒的增益，并且能够正确无误地认识事物自性的正理，如前所述，听闻这些道理后，通过如理作意的智慧进行推断的集合，能够以总义的方式了解事物的自性空性。并且，那些对此意义彻底熟悉的瑜伽士们，能够以不颠倒的智慧之眼，清晰地现量见到一切法自性究竟的平等性。其中，以出世间的智慧现量见到平等性是初地。之后，法界的显现越来越广大，最终如实圆满地现证实相，即是如来。如是，从分别一切法为平等性的等持等所生的智慧，由于远离分别的垢染，对于内外的事物，未经观察就感到愉悦，如同无有坚实树干的水树一般，所有增益的种子也不会生起，如此通达。如《入大悲经》中说：犹如潮湿的水树之树干，欲得心材者次第剖析之，内外皆无心材之存在，如是当知一切法。等等如是所说。在《本生论》中也说：犹如乌昙跋罗花，不解有实于有中，苾刍已度非彼岸，如蛇蜕皮弃故身。如是说，乌昙跋罗花永远不会生长，因此并非在没有花的时候，因为细小等原因而看不到，而是因为根本没有而看不到。同样，如果看到有中根本没有心要，那么就到达了非彼岸，或者说此岸轮回世界的彼岸涅槃，从而舍弃轮回。如此，这两句经文的辩论，针对的是无始串习的实
English
If someone thinks that such profound emptiness is impossible for anyone to realize, it is not so. For the nature of things, there are reasonings that can cut off or eliminate inverted imputations, and that can correctly and without error know the nature of things. As mentioned before, after hearing such reasonings, the collection of inferences made through the wisdom of proper consideration can understand the nature of things, emptiness, in a general way. And those yogis who are thoroughly familiar with this meaning can clearly and directly see with the eye of non-inverted wisdom that all dharmas are ultimately equal in nature. Among them, seeing equality directly with transcendent wisdom is the first ground. After that, the clear appearance of the realm of dharma becomes more and more extensive, and finally, the complete realization of reality as it is, is the Tathagata. Thus, the wisdom arising from samadhi, etc., which distinguishes all dharmas as equality, is free from the defilement of discrimination. Without examining the internal and external objects, it feels pleasant, and like a water tree without a solid trunk, all the seeds of imputation will not arise. Thus, it is understood. As it says in the Sutra Entering Great Compassion: Just as a wet water tree trunk, even if someone who wants heartwood gradually dissects it, there is no heartwood inside or out, so know all dharmas. And so on, as it is said. It is also said in the Jataka: Like a flower on the udumbara, not understanding that there is reality in existence, the bhikshu has crossed to the non-shore, like a snake shedding its old skin. It is said that the udumbara flower will never grow, so it is not that it is not seen because it is small, etc., when there is no flower, but because it does not exist at all. Similarly, if one sees that there is no essence at all in existence, then one reaches the non-shore, or the other shore of this samsaric world, nirvana, and thus abandons samsara. Thus, these two verses of debate in the text are aimed at the beginningless habituation of rea
Chinese
难以逆转的地域执着，以及对治它们的唯一方法是进行理性的分析。如果习惯了，就能断除烦恼，如果不习惯，就不能断除，所以要以精进为核心等等，这都是在暗示。像这样，对于突然产生的对象，如果心思投入并反复思量，尚且难以立即断除，更何况是无始以来就习惯的烦恼呢？因此，如果通达佛法的成果不能成为对治恐惧、痛苦和烦恼的良药，那就是失去了目的。例如，为了消除饥饿而准备了丰盛的食物，却没有吃，结果饿死了。因此，仅仅通过理性的分析来理解诸法自性空性，是无法深入的，所以必须一心一意地安住，并使之产生体验，这是通达佛法的人唯一应该做的事情。正如《事类品》中所说：如果具备正理而多说，放逸不净者，不会那样做。譬如牧人计数他人的牛，他们不得沙门的果分。如果具备正理而少说，能随法而行，断除贪嗔痴，他们才能获得沙门的果分。就像这样。而且，对于细微而深奥的佛陀的道，如果不以方法和成百上千的道理去努力，就不会生起与正确的实相相符的定解，所以要像狂风助燃森林之火一样，以精进之风点燃闻思的智慧之火，并且只能用真实的道理彻底焚烧增益的稠林。这样，就不要在愚痴禅修的黑暗中沉睡，也不要被博学的炫耀之风所迷惑而随意漂荡，而要在殊胜大乘的殿堂中品尝各种佛法的滋味，以无过失的方式依止真正的善知识，并被众多殊胜的善友所引导，对殊胜的本尊生起难以忍受的渴望，对一切众生生起慈悲之心，从而使贪恋之心更加增长，如果能体验到在如幻的显现世间中嬉戏的喜悦，那就是对佛法的闻思。
English
It is difficult to reverse attachment to places, and the only antidote to them is to engage in rational analysis. If one becomes accustomed to it, one can abandon afflictions, but if one does not become accustomed to it, one cannot abandon them, so take diligence as your essence, and so on, which is what is being implied. Like this, even if the mind engages with a suddenly arising object and repeatedly contemplates it, it is difficult to abandon it immediately, what need is there to mention afflictions that have been habitual since beginningless time? Therefore, if the fruit of knowing the Dharma does not become a medicine for fear, suffering, and afflictions, then the purpose is lost. For example, it is like preparing abundant food to eliminate hunger, but dying of starvation without eating it. Therefore, merely understanding the emptiness of the nature of all phenomena through rational analysis will not go anywhere, so the only thing that those who know the Dharma should do is to single-pointedly abide in equanimity and bring forth experience. As it is said in the Chapter on Statements: "Even if one speaks much with reason, the heedless and impure will not act accordingly. Like a herdsman counting the cattle of others, they do not obtain the fruit of a renunciate. Even if one speaks little with reason, but acts according to the Dharma, abandoning desire, hatred, and ignorance, they obtain the fruit of a renunciate." Like that. Moreover, if one does not strive with hundreds of methods and reasons for the subtle and profound paths of the Buddha himself, certainty that accords with the correct reality will not arise, so one must ignite the wisdom of hearing and thinking like a fire spreading through a forest with the wind of diligence, and one must completely burn away the thicket of superimpositions with only the reasoning of reality. In this way, do not fall asleep in the darkness of foolish meditation, and do not be distracted by the wind of boastful learning and wander aimlessly, but taste the flavors of various Dharmas in the palace of the supreme vehicle, rely on a genuine spiritual friend without fault, and be guided by many excellent virtuous friends, generate unbearable longing for the supreme deity and greatly increase craving with a mind of love for all beings, if one experiences the joy of playing in the illusory display of appearances and existence, that is hearing and thinking about the Dharma.