English
Depending on what is depended upon. While looking with the thought "it is not." Whatever meditation thinks "it is." On displaying the self-nature of contradiction. That path is merely the image of the path itself. Like washing coal will not make it white. Even if it is not, with fabricated meditation thinking "it is." If one could attain the result. Without the definite understanding of truth and emptiness. The non-Buddhist solar school people. By abandoning appearances, meditating on emptiness, etc. One would abandon afflictions. In the action and performance unsurpassed tantras. If there is no high or low view. In the realization of the purity and equality of appearance and existence. While the view becomes a certainty. Regarding the good and bad of self and deity. And purity and impurity separately. To differentiate without seeing. Is merely harming oneself. Or like the lower tantras. While clinging to what to take and leave. The unsurpassed union liberation meat and alcohol, etc. Practicing the equality of taking and leaving. Isn't that what is called an uncomprehending, hypocritical action? And is criticized? How, how the meaning of reality. The definite understanding of seeing is called view. How the view has decided. Similarly, protect with meditation and action. By the high and low views of the vehicle. If one does not ascertain the division into nine. From the lowest Buddhist tenet. To the ultimate Vajra Peak. Into nine categories. There is a reason for placing them. Although there are many high and low vehicles. But because three, etc., are needed, they are placed. Therefore, the power of inner wisdom. How, how the power increases. Thus, thus the containers and contents. Pure and impure are seen separately. Therefore, the basis of inseparable appearance and emptiness. Realize in the manner of inseparable two truths. From familiarizing oneself with that path as it is. Attain the wisdom of the union of two bodies. ༈ One water to different beings. When appearing as different things. Some say that the common object to be viewed. Is water, those who see water. All are valid cognizers. If water has some nature. Validity and invalidity are impossible. If the respective object appearances are not common. Like the mind seeing a pillar and a pot. A common object to be viewed cannot appear. Some say it is merely moisture. If there is moisture in common separately. Without changing, for moisture. One person will have many appearances. For one seeing, one not having. What is the basis of water and pus, etc.? Furthermore, in the boundless sky.
Chinese
如果湿性的基础是什么呢？如果湿性与水相同，脓等就不应显现。如果湿性与水等不同，就无法确定任何湿性。对于不同人的不同所见，不可能有共同的观察对象。对于共同一致的事物，不可能有各自不同的显现。仅仅是依赖而安立，如果承认一个考察的基础，就必须成立为实相。无论如何考察都不合理。如果没有共同的观察对象，就像唯识宗一样，必须承认识本身是境，这是不合理的。因为就像没有境一样，能执也与实际上不存在的事物相似。能取和所取二者在世俗中，显现是相同的，因此对于任何显现的事物，考察它来区分能取和所取是否存在是不合理的。虽然境的显现存在，但就像虚假的一样，能执的显现也不成立。仅仅是显现的共同观察对象，在一致显现和不显现的基础上存在，因此不能没有它，就像观看戏剧等一样。除了这种存在之外，不可能有其他的存在。如果没有这个，那么一切显现都会像虚空一样不显现。由于外在和内在的因缘，无法如实见到事物的真相，就像幻术师念诵咒语，使木头显现为马和大象一样。因此，共同的观察对象，不能被确定地安立为“这个”。因此，在自己的宗派中，显现和空性没有区分，任何基础都不成立，因为对于一切显现都是平等的。一个事物也会显现为多种。对于什么显现空性是可能的，那么对于它来说，一切都是可能的。对于什么显现空性是不可能的，那么对于它来说，一切都是不可能的。那么，如果这样，量和非量的区别也不合理吗？任何显现的事物，不显现为其他事物，因此以如实见的方式，衡量的事物并非不成立。因为一切事物以自性，安住于各自的自性中，可以是一体和异体，因此量是成立的。因此，依赖于此，量才成立。但自主的法并非由量成立，如果成立，就成了实相。即使是同一杯水，也由各自的能执，通过量来成立，但并非无依赖地，仅仅由自主成立，因为胜义谛的观察无法成立。
English
If what is the basis of moisture? If moisture is the same as water, then pus etc. should not appear. If moisture is different from water etc., then nothing can be identified as moisture. For different perceptions of different people, there cannot be a common object of observation. For common and consistent things, there cannot be separate appearances. It is merely established by dependence. If one admits a basis for investigation, it must be established as reality. No matter how one investigates, it is not reasonable. If there is no common object of observation, like in the Mind-Only school, one must admit that consciousness itself is the object, which is not reasonable. Because just like there is no object, the grasping is also similar to something that does not exist in reality. Both the grasper and the grasped are the same in appearance in the conventional truth. Therefore, for whatever appears, it is not reasonable to investigate it to distinguish whether the grasper and the grasped exist. Although the appearance of the object exists, it is like a falsehood, and the appearance of the grasper is not established either. The mere common object of appearance exists on the basis of consistent appearance and non-appearance. Therefore, it cannot be without it, just like watching a play etc. Apart from this mere existence, there cannot be other existence. If this does not exist, then all appearances will become non-appearing like the sky. Due to external and internal causes, the true nature of things cannot be seen as they are, just like a magician reciting mantras makes wood appear as horses and elephants. Therefore, the common object of observation cannot be definitely established as "this". Therefore, in one's own system, appearance and emptiness are not separated, and no basis is established at all, because it is equal for all appearances. One thing can also appear as many. For what appearance emptiness is possible, then for it, everything is possible. For what appearance emptiness is not possible, then for it, everything is not possible. Then, if so, is the distinction between valid cognition and non-valid cognition not reasonable either? Whatever appears, does not appear as something else, therefore, the object to be measured is not not established by seeing the truth. Because all things by their own nature, abide in their own essence, and can be one and different, therefore valid cognition is established. Therefore, depending on this, valid cognition is established. But autonomous dharmas are not established by valid cognition, if they are established, they would become reality. Even the same water is established by valid cognition by each individual's grasping, but it is not established independently, merely by autonomy, because ultimate analysis cannot establish it.
Chinese
唉！于饿鬼亦不成，于自执境前现量，及比量已得定解，于彼境之取舍不欺故，量非无义。譬如说一水，观待于人之所见，立为是，若观待于天人，执为观待一甘露。于水见为脓、水、甘露时，三者皆非集合，彼三者一亦非量，由是不能以量成立他物。以所见三者皆成无故，不见此水非水时，他物不应为水，故说水者全无有。如是之理，量之安立亦不成。是故，须成立未为暂时错乱因所欺之根境彼即是量，如水及阳焰显现为水。是故，暂时饿鬼，以业之障蔽，虽见净水为脓，若除过失，今始显现为水故。观待人见为量，及由他缘所转变故，暂且成立水为量。然以究竟智慧分析时，彼一切乃串习显现，异于此，水自性清净之刹土及身亦显现故，人所见者彼唯一，不容许为唯一之量。是故，由障蔽因愈清净，观待下者所见，许上者上者为量乃合理。究竟彼如实性乃，以无一异故，彼唯一，所见之量亦唯一，以无第二量故。安住实相真一双运，量乃自生智慧。以唯有当断之无明故，唯有明与无明尔。是故，以此量之理，立一切显现自性为天，乃宁玛派之宗风，全知荣尊班智达之，善说狮子吼。于他派，以此理如实，以无宣说故，于此，见有如何承许相违。于彼共同所观彼，显空一一不可，若仅是空性，于任何有情亦，虚空亦应显现为瓶，瓶亦不应显现如虚空。离显现之仅空性，若容为所观，有何不
English
Alas! It does not become established even for a hungry ghost. Because of the direct perception of the self-grasping object, and because of the certainty gained through inferential valid cognition, the acceptance and rejection of that object is not deceptive, therefore valid cognition is not meaningless. For example, when we say 'one water,' depending on what humans see, it is established as such. But when considering the gods, they perceive it as nectar. When water is seen as pus, water, and nectar, the three are not a collection, and none of the three is a valid cognition. Therefore, it is not possible to establish something else as an object through valid cognition. Because all three things seen become non-existent, if this unseen water is not water, then something else should not be water. Therefore, the term 'water' becomes completely non-existent. In such a system, the establishment of valid cognition is also not justified. Therefore, it is necessary to establish that the object of the senses, which is not deceived by the cause of temporary confusion, is valid cognition, just as water and mirages appear as water. Therefore, temporarily, even a hungry ghost, due to the obscuration of karma, may see pure water as pus, but if the fault is removed, it will now appear as water. Depending on what humans see as valid cognition, and because it is transformed by other conditions, water is temporarily established as valid cognition. However, when analyzed with ultimate wisdom, all of that is the appearance of habitual tendencies. Otherwise, the pure land and body of water itself also appear. Therefore, what humans see alone is not permissible as the only valid cognition. Therefore, as the obscuring causes become clearer, it is reasonable to accept the higher and higher as valid cognition in relation to the lower ones seen. The ultimate suchness is, because there is no other than one, that alone, the valid cognition of seeing is also one, because there is no second valid cognition. Abiding in the union of the single truth of reality, valid cognition is self-arisen wisdom. Because there is only ignorance to be abandoned, there is only knowledge and ignorance. Therefore, with this reasoning of valid cognition, establishing all appearances as the nature of deities is solely the Nyingma school's tradition, the good speech, the lion's roar, of the omniscient Rongzom Pandita. In other schools, this reasoning is not spoken of properly, so in this regard, it is seen as contradictory to accept in any way. That common object to be viewed, each appearance and emptiness is not permissible. If it is only emptiness, then for any sentient being, even space should appear as a vase, and a vase should not appear like space. If only emptiness, devoid of appearance, is permissible as the object to be viewed, why not?
Chinese
显现。诸事物恒常存在，或落入无有，因为无因。所有言说都与此类似。明明是空性的状态，显现与不显现二者相违。如果存在非空之物，则与仅将空性作为显现的基础相违。那么，你之前所说的空显不相违是什么意思呢？这里所见之义是名言谛的量之安立的场合。因此，有与无在其面前是相违的，一个事物之上的两种谛，不相违，因为是智慧的对境。如果存在与空性相离的显现，则不能作为显现的基础，因为显现无论如何都是显现。因为无法设想这种不加区分的显现，所以不能成立为显现的基础，就像能知正量未见一样，只是徒劳地承诺存在。如果所显现的事物是可区分的，则不能显现为其他事物。又因为是不空的显现，所以它本身是可以被理智分析的。水、脓、甘露等的基础，这三者无论哪个都相违，如果水是脓，那么如何显现为水呢？如果不是脓而是水，那么脓等又如何显现为其他事物呢？如果说在饿鬼境中显现的也是水，那么脓的显现也必然被承认为不存在。因为对于自己所显现的事物，显现的基础并非独立存在，如果存在，则会变成他体，就像柱子和瓶子不是一个基础一样。因此，显现空性双运，或仅是真性空性的显现，是无有局限和偏颇的双运，是平等一味的大，因为一切法原本就是平等的。在平等性大圆满中，确定了成就的意义之后，在这种习惯的道路上，依靠清净的景象，不净的显现自解脱，显有清净的法身，确信金刚句的意义。如果确定了，从幻化网中，五蕴如幻，不加区分的显现，那本身就是清净的本尊显现，确信证悟的意义。像这样，如果从脓的执着中返回，认识到是错觉并且习惯了，那么在那上面显现为水，清净的大菩萨，在水的每个微粒中看到无数刹土，并且水变成玛玛格（藏文，梵文天城体，मामक，梵文罗马拟音，māmakī，汉语字面意思，我的），显现为现量。最终舍弃二障