English
Sorong Drakpa said: In reality, since wisdom transcends the mind, Therefore, everything is equal. The intention of the Buddhas and Siddhas, All the wise say in one voice is one. Some say that their own school is Dzogchen, Superior to Mahamudra, etc. If not realized, there is no name for the path; If realized, the intention is the same, There is no reasonable distinction in reason. Similarly, all the wisdom of the fourth empowerment, of all the unsurpassed tantras, Is no different from Dzogchen. However, of all these, The source is the Dzogchen tantra, The profound and vast special points, divided by the Mind Series and the Instruction Series, And the practitioners of scattered instructions, There are many unknown to others, Why say this is a characteristic? Therefore, the ultimate of Dzogchen, The profound, peaceful, luminous, uncompounded, Even if it is the wisdom of the Buddha, Here, on the temporary paths, Corresponding to that wisdom, The union of example and meaning, etc., Like the moon painted on a picture, The moon in the water and the moon in the sky, One leads the other in sequence, Whatever self-born, uncontaminated wisdom, According to one's own intellectual ability, Actual practice is bound to exist. For example, to obtain the wisdom of the Noble Path, Like practicing the corresponding meditation. The great wisdom of Dharmata Union, When directly confirmed, All views of mental clinging, Must disappear, thereby seeing freedom from elaboration. Therefore, if the occasion is not distinguished, On one side of clinging to existence or non-existence, Speaking good or bad, It is like the waxing and waning of the moon. This is like a definite scripture, It is established by the method of reason. Regarding which of the two truths is more important, Some think that the ultimate truth is more important, Thinking that the conventional is an illusory appearance, So it should be abandoned, and the ultimate truth, Because it is not illusory, on the ultimate truth, The view is completely pure. If the conventional is not illusory, it is real, Then the ultimate cannot be emptiness. Although it is said like this, But on the other side of abandoning the conventional, No ultimate is established, Because the two are means and what is born from means. If not relying on the object to be observed, Then its non-object does not exist, Therefore, object and non-object, Both are the same only in interdependence. If clinging to emptiness, Thereby cutting off the appearance, Then emptiness will appear as interdependence.
Chinese
将龙树的良好传统搞得混乱不堪， 习惯了空性见解的道路后， 如果仅仅证悟空性之界， 那么圣者的等持就是空性。 你也会认为事物是毁灭的根源。 因此，即使从一开始就是空性， 由于空显的形象没有中断， 认为只有空性最重要， 这种执着最终是不明智的。 有些人割断了胜义谛， 仅仅从世俗谛的层面上， 就对续部的见解进行高低评判。 没有被胜义空性所摄持的， 仅仅是世俗谛本身的见解， 不适合作为评判高低的法。 在没有胜义谛的把握下， 仅仅将世俗谛观想为本尊， 这仅仅是信仰，不是见解。 有些外道明咒师， 在念诵时，自己观想成其他。 有些人认为世俗谛重要， 说二谛必须双运。 反复赞叹世俗谛的一面， 在修持双运见解时， 抛弃双运而执着于空无。 讲解得很好，像母亲一样， 修行像小儿子一样无法到达。 因此，在宁玛派的传统中， 对于基、道、果的法相， 常与无常、二谛等， 超越局限和偏袒的， 唯有双运的宗派得以弘扬。 世俗谛和胜义谛， 在分离的各自之上， 无法安立基、道、果。 在基、道、果三者中， 也没有舍此取彼的区分。 在舍弃世俗谛的彼岸， 没有胜义谛，胜义谛， 舍弃的世俗谛也不存在。 凡是显现的都遍布空性， 凡是空性的都遍布显现， 显现而不空性是不可能的， 空性不显现也无法成立。 有和无二者， 也必须以空性为基础而空性。 一切显现仅仅是假立的， 空性也是由心假立的。 通过智慧的观察而获得定解， 这两者是方便和方便生， 如果一个存在而另一个不存在， 是不可能的，无离无合地存在。 因此，显现和空性， 即使分别了解， 实际上也永远没有差别。 因此称为双运。 证悟实相的定解， 是因为没有堕入任何边。 在正确的观察智慧面前， 显现和空性这两者， 有平等、无平等，本体一， 遮遣不同，认为是差别。 这也是最初的
English
Confusing the good tradition of Nagarjuna, After becoming accustomed to the path of seeing emptiness, If one only realizes the realm of emptiness, Then the noble samadhi is emptiness itself. You would also consider things to be the cause of destruction. Therefore, even if it is empty from the beginning, Since the appearance of emptiness is not interrupted, Thinking that only emptiness is the most important, This clinging is ultimately unwise. Some cut off the ultimate truth, And only from the level of conventional truth, They judge the views of the tantras as high or low. That which is not grasped by ultimate emptiness, Merely the view of conventional truth itself, Is not suitable as a dharma for judging high or low. Without confidence in the ultimate truth, Merely meditating on conventional truth as a deity, This is merely faith, not a view. Some non-Buddhist mantra practitioners, When reciting, imagine themselves as others. Some think that conventional truth is important, saying that the two truths must be united. Repeatedly praising the side of conventional truth, When cultivating the view of union, They abandon union and cling to mere non-existence. The explanation is good, like a mother, The practice is like a young child who cannot reach. Therefore, in the Nyingma tradition, For the terms of ground, path, and fruit, Such as permanence and impermanence, the two truths, etc., The doctrine of union alone is promoted, Free from limitations and partiality. Conventional truth and ultimate truth, On each separate side, It is impossible to establish ground, path, and fruit. In all three, ground, path, and fruit, There is no distinction of abandoning this and taking that. Beyond abandoning conventional truth, There is no ultimate truth, and the ultimate truth, There is no other conventional truth to abandon. Whatever appears is pervaded by emptiness, And whatever is empty is pervaded by appearance, It is impossible for appearance to be non-empty, And it is impossible for emptiness to be non-appearing. Both existence and non-existence, Must be empty based on emptiness. All appearances are merely imputed, Emptiness is also merely imputed by the mind. Through the investigation of wisdom, with certainty, These two are means and result of means, If one exists and the other does not, It is impossible, existing without separation or union. Therefore, appearance and emptiness, Even if understood separately, In reality, there is never any difference. Therefore, it is called union. The certainty of seeing the nature of reality, Is because it does not fall into any extreme. In the face of correct discriminating wisdom, These two, appearance and emptiness, Have equality of existence and non-existence, one essence, Different aspects, considered as distinctions. This is also the first
Chinese
对于有缘者， 显现为遮止所遮和能遮， 彼时不会混为一谈。 何时确信空性的自性， 显现时获得信心？ 那也是原本就空， 这些显现也为空性。 空性中显现，显现中， 生起见空之定解。 此乃经续窍诀的， 一切甚深道之根本。 是断除闻思增益之义， 是无谬的正见。 要点越发深入， 通达后，世俗显现也， 逐渐舍弃自相执着， 故显现密续之次第。 仅仅以意乐修习， 以及器情显现为天之定解， 二者成为见解之把握， 不可能有相同之机会。 中观以正量成立诸法， 皆为胜义中空性之见， 如婆罗门以咒语治疗疾病时， 无病之希求并非见解一般。 以证悟胜义之实相， 而对世俗天神生起信心， 否则于错谬之显现上， 如何能从凡夫而成天神？ 除了此能取所取之错觉外， 别无所谓的轮回。 断除此之道的差别等， 并非仅从胜义之角度而言。 因胜义仅有一种体性， 故于有法世俗显现之分， 串习见为胜义之体性， 依于智慧力而行事， 即是宣说平等无上瑜伽。 因此，虽不以二谛各自， 区分密续之高低，然于， 二谛双运之上， 如若获得多少信心一般， 便随行于彼之修持。 因此，无上金刚乘， 乃是赐予一生解脱之道， 若如实无谬修持， 则如一人与众人， 以水之比喻所见一般， 依靠清净之观见， 于显有立基之坛城中， 有谁不会生起信心呢？ 倘若未能如是了知， 即使将轮回自性不净之法， 如意观想为天神， 也如以妙香涂抹， 于呕吐之容器一般。 唉！如是思者， 平等性金刚乘之修持， 犹如绘画之酥油灯一般。 虽显现为不清净之相， 然那是因错觉所成之边。 为了如实照见实相， 故说为不共金刚之宗。 器情清净的
English
For the fortunate, It appears as what is to be refuted and what refutes. At that time, they are not mixed together. When will one have confidence that the nature of emptiness Appears as appearance? That too is empty from the beginning, And these appearances are empty. In emptiness, appearance arises, and in appearance, The certainty of seeing emptiness arises. This is the root of all the profound paths Of the sutras, tantras, and pith instructions. It is the meaning of cutting through the imputations of hearing and thinking, It is the unerring correct view. The key point becomes deeper and deeper, And through realization, even conventional appearances Gradually abandon the clinging to self-characteristics, Thus, the stages of the tantras appear. Just meditating with mental interest, And the certainty of seeing the environment and beings as deities, These two becoming the confidence of the view, There is no possibility of them being the same. The Middle Way establishes that all phenomena Are empty in the ultimate sense, that is the view. Like when a Brahmin applies mantras to a disease, The desire for no disease is not like the view. By realizing the ultimate reality, Confidence arises in conventional deities, Otherwise, in a mistaken appearance, How can one become a deity from a common being? Other than this mistaken appearance of grasping and being grasped, There is no other samsara. The distinctions of the paths that abandon it Are not solely from the perspective of the ultimate. Since the ultimate is of one nature, Therefore, the aspect of conventional appearance as phenomena, Habitually seeing it as the nature of the ultimate, Acting based on the power of intelligence, Is what is taught as the supreme yoga of equality. Therefore, although the height and lowness of the tantras Are not distinguished by the two truths separately, but on The union of the two truths, To the extent that confidence is gained, One follows that practice. Therefore, the unsurpassable Vajrayana Is the path that grants liberation in one lifetime. If one practices correctly and without error, Then, like one person seeing differently from many people, As in the example of water, Based on pure vision, In the mandala that is based on existence and appearance, Who would not gain confidence? If one does not understand in that way, Even if one visualizes the impure nature of samsara As a deity as desired, It is like smearing pleasant fragrance On a container of vomit. Alas! For those who think like that, The practice of the equality Vajrayana Is like a butter lamp in a painting. Although it appears as an impure appearance, That is an extreme established by delusion. In order to truly see the reality, It is said to be the indivisible Vajra school. The pure environment and beings
Chinese
依赖于所依赖的。 一边想着“不是”，一边观察着。 任何想着“是”的禅修。 在炫耀矛盾的自性上。 那条道路只是道路的影像。 如同用煤炭洗涤也不会变白一样。 即使不是，也想着“是”的造作禅修。 如果能够获得果实的话。 在没有真谛空性的定解的情况下。 外道日轮派的人们。 通过舍弃显现而修习空性等。 就能舍弃烦恼。 在事行无上续部中。 如果没有见解的高低之分。 在显有清净平等证悟的。 见解成为把握的情况下。 对于自我和本尊的好坏。 以及清净与不清净分别。 在没有见到的时候就进行区分。 仅仅是自己损害自己而已。 或者如同下部续部一样。 执着于取舍本身的情况下。 无上的合一解脱肉酒等。 行持取舍平等性。 这难道不是未证悟的虚假行为。 而被呵责吗？ 如何如何地，实相之义。 见到之定解称为见。 见如何决定的。 同样地，以修和行来守护。 以乘的见解高低。 如果不能确定区分九乘。 从佛教的最低宗派。 到究竟金刚顶。 分为九个部类。 是有安立的理由的。 虽然乘有高低之分，数量众多。 但因为需要三个等而安立。 因此，内在的智慧力量。 如何如何地力量增长。 如是如是地，器情等。 清净与不清净分别见到。 因此，显空无别的基础。 以二谛无别的方式证悟。 从如是如是地串习道路中。 获得二身双运智慧。 ༈ 同一水对于不同众生。 显现为不同事物的时候。 有些人说共同观看之物。 是水，那些见到水的人们。 全部都是量士夫。 如果水有自性的话。 量与非量是不可能的。 如果各自的境相不是共同的。 如同见到柱子和瓶子的心一样。 共同观看之物是不可能出现的。 有些人说是仅仅是湿润。 如果共同各自都有湿润。 没有改变的话，对于湿润。 一个人会产生多种显现。 对于一个见到，一个没有的。 水和脓等基础是什么？ 另外，在无边虚空中。