English
Appearances. Things are either always existent, or fall into non-existence, because there is no cause. All statements are similar to this. Even though it is a state of emptiness, appearance and non-appearance are contradictory. If there is something that is not empty, then it contradicts the mere establishment of emptiness as the basis of appearance. So, what do you mean by saying earlier that emptiness and appearance are not contradictory? Here, the meaning seen is the occasion for the establishment of valid cognition of conventional truth. Therefore, existence and non-existence are contradictory in its presence, the two truths on one thing, are not contradictory, because they are the objects of wisdom. If there is an appearance separate from emptiness, then it cannot be the basis of appearance, because appearance is appearance in any case. Because it is impossible to conceive of this undifferentiated appearance, it cannot be established as the basis of appearance, just as it is not seen by valid cognition, it is just a futile promise of existence. If what appears is distinguishable, then it cannot appear as something else. Also, because it is a non-empty appearance, it itself can be analyzed by reason. The basis of water, pus, nectar, etc., whichever of these three is contradictory, if the water is pus, then how does it appear as water? If it is not pus but water, then how does pus, etc., appear as other things? If it is said that what appears in the realm of pretas is also water, then the appearance of pus must also be admitted to be non-existent. Because for what appears to oneself, the basis of appearance is not independently existent, if it exists, it will become other, just as a pillar and a vase are not one basis. Therefore, the union of appearance and emptiness, or just the appearance of true emptiness, is the union free from limitation and bias, is the great equality of one taste, because all dharmas are originally equal. In the Great Perfection of Equality, after determining the meaning of accomplishment, on this path of habituation, relying on pure visions, impure appearances are self-liberated, the pure Dharmakaya of existence and appearance, believe in the meaning of the Vajra words. If it is certain, from the net of illusion, the five aggregates are like illusions, the undifferentiated appearance, that itself is the pure deity appearance, believe in the meaning of realization. In this way, if one turns back from the clinging to pus, recognizes it as an illusion and becomes accustomed to it, then the appearance of water on it, the pure great Bodhisattva, sees countless realms in each particle of water, and that water becomes Māmakī (藏文，梵文天城体，मामक，梵文罗马拟音，māmakī，汉语字面意思，我的), appearing as manifest. Ultimately abandoning the two obscurations.
Chinese
之处，观见双运大平等。因此清净的观见，是由于断除了所有遮障的缘故，对事物实相不错乱。仅仅由此才能见到，除此之外别无他法。因此，将此视为究竟的量。并且，这一切从本初以来，就安住于清净的法身中。对于具有理智之眼的人来说，这个誓言在顶点上成立。即便如此，这个法门，拥有奇妙的光芒万丈，对于心量狭隘的众生来说，大多如同盲人一般。因此，如果说究竟的平等性界，仅仅显现为天神之相，虽然不能片面地成立，但自性本初清净的，界与显现是智慧身，由于无有分离，显现的部分，本初就清净为天神，以理分析也无损。因为断除了二障的，显空双运的界，是究竟的真实。无论如何从那之外，去理解也不会是究竟的意义，因为没有断除二障的穷尽，所处之处和显现的方方面面都不同。暂时的道之显现，如同眼疾痊愈后的眩晕。有境从垢染中清净后，所境也同样见到清净，即使有境清净了，如果分开来看，所境没有不清净的道理。即便如此，某一个补特伽罗，成佛之时不净之物，不会不显现于他人，也不会改变，因为自显被遮障所遮蔽。因此，境和有境，虽然自性本初清净，但由于被突如其来的垢染所遮蔽，所以要努力去除垢染。所要去除的垢染，也都是从自己的体性上清净的，除此之外没有不清净的，自性光明平等性。因此，各种各样的显现方式，在没有证悟的时候，会执着为各自不同的。小孩子对什么产生执着，那个小孩就是愚痴的，愚痴会束缚他。如果证悟了，一切都在平等性的，状态中占据果位的要地。三时无时本来的虚空，自生智慧成为胜者。对于承认清净平等大性的，这种方式已经很好地成立了，因为显空什么也没有成立，所以对什么都可以，显现为什么都可以。除此之外所安立的，对什么都不行，什么也不显现。对这种方式深信不疑的
English
In that place, see the great equality of union. Therefore, pure seeing is because all obscurations are abandoned, and the true nature of things is not mistaken. Only through this can one see, there is no other way. Therefore, take this as the ultimate measure. And all of this, from the very beginning, abides in the pure Dharmakaya. For those with the eye of reason, this vow is established at the peak. Even so, this vehicle, possessing a thousand wonderful rays of light, for beings with inferior minds, mostly becomes like the blind. Therefore, if it is said that the ultimate equality realm, only appears as the form of deities, although it cannot be established one-sidedly, the essence is pure from the beginning, the realm and appearance are the wisdom body, because there is no separation, the part of appearance, is pure as a deity from the beginning, and analysis with reason does not harm it. Because the realm of union of appearance and emptiness, which has abandoned the two obscurations, is the ultimate reality. No matter how one understands it from outside of that, it will not be the ultimate meaning, because the exhaustion of the two obscurations has not been abandoned, the place and appearance are all different. The temporary appearance of the path, is like the dizziness after the eye disease is cured. When the subject is purified from defilements, the object is also seen as pure, even if the subject is purified, if viewed separately, there is no reason for the object not to be impure. Even so, for a certain individual, at the time of enlightenment, impure things, will not not appear to others, nor will they change, because self-appearance is obscured by obscurations. Therefore, objects and subjects, although their nature is pure from the beginning, because they are obscured by sudden defilements, one should strive to remove defilements. The defilements to be removed, are also pure from their own essence, there is no impurity apart from that, the nature is clear light equality. Therefore, various ways of appearing, when not realized, are grasped as separate. Whatever a child is attached to, that child is ignorant, and ignorance binds him. If realized, everything is in the state of equality, seizing the stronghold of the fruit. The space of the original, timeless three times, self-born wisdom becomes victorious. This way of acknowledging the great purity and equality, is well established, because appearance and emptiness are not established in any way, so anything is possible, and anything can appear. Whatever is established apart from that, nothing is possible, and nothing appears. Deep faith in this way
Chinese
趋入之门，空性与缘起是道，若能确信此显空，于离减增之坛城中，存在空与不空等，法性不可思议，从内心深处生起甚深忍。一微尘之范围，有等同微尘数之刹土，见且于一瞬间，亦能显现为劫，以真性空幻之定解，进入佛陀之行境。因此，自显无别，远离广狭偏袒，基界不可思议，法性任何亦未成立，显空双运等，此宗派之法相，纵然费时百年精进思维，若无往昔串习成熟之因，纵然大慧之人勤奋不懈，亦无法领悟。因此，一切宗派之，深奥之处所归，百千法之妙说长河，此汇集之大海真稀有。其他显现皆不定，且与变化一同显现，究竟双运之智慧是，不欺之义见，无有变异。 于离戏大中观，考察有无承认之时，昔日之大德们异口同声地认为，中观之自性是否成立，以及有无等任何，皆因无有，故不承认。然于自宗之中，道果与，缘起宗派之安立等，明明具有承认之自性，却将一切名言，推诿于他者，于词义二者皆相违。龙钦饶绛如此说道，于中观中有无承认，昔日之大德们执持于一方，每一宗派皆存在缺点与优点。因此，衡量自己之观点时，于胜义之安立中，如同自性中任何皆未成立般，又将承认何者？因此，于宗派之安立，以及承认之有无等争论时，如同自性般，任何承认皆无有。然随得道果之宗派，如何如何，有多少种安立等，欲不混淆地各自承认。此后若能善说此理，则说这是我的妙说之威力。因此，雪域之一些智者，仅仅是于自宗有承认之方面，再三地大大成立。然亦未分清场合。
English
The door to enter, emptiness and dependent arising are the path, if one has certainty in this appearance and emptiness, in the mandala free from decrease and increase, existence is empty and not empty, etc., the nature of reality is inconceivable, and deep patience arises from the depths of the heart. In the expanse of a single atom, there are fields equal to the number of atoms, seeing and even in an instant, all things appear as eons, with the certainty of true emptiness and illusion, one enters the realm of the Buddhas. Therefore, self-appearance is without distinction, free from limitation and partiality, the ground-essence is inconceivable, the nature of reality is not established in any way, the union of appearance and emptiness, etc., the meaning of just the terms of this philosophical system, even if one strives and thinks for a hundred years, if there is no cause of ripening from past habits, even if a great intelligent person is diligent, they will not understand it. Therefore, the depths of all philosophical systems, where the hundreds of rivers of excellent explanations of Dharma flow, this great ocean of gathering is truly rare. Other appearances are uncertain, and appear together with changes, the ultimate union of wisdom is, the unerring meaning-seeing, without change. In the great non-elaborate Madhyamaka, when examining whether there is acceptance or not, the ancient great masters unanimously believed that whether the self-nature of Madhyamaka is established, and whether there is existence or non-existence, etc., because there is nothing, they do not accept it. However, in our own tradition, the path and fruit, and the establishment of the dependent arising philosophical system, etc., clearly have the nature of acceptance, but all conventional terms are pushed to others, which contradicts both the words and the meaning. Longchen Rabjam said this, regarding whether there is acceptance or not in Madhyamaka, the ancient great masters hold to one side, and each tradition has both faults and merits. Therefore, when measuring one's own view, in the establishment of ultimate reality, just as nothing is established in self-nature, what should one accept? Therefore, in the establishment of philosophical systems, and when arguing about the existence or non-existence of acceptance, etc., just like self-nature, there is no acceptance at all. However, the philosophical system of the path and fruit that is attained later, how and how many kinds of establishments, etc., one wants to accept each separately without mixing them. If one can speak well about this principle from now on, then it is said that it is the power of my excellent explanation. Therefore, some scholars of the snowy land, only on the aspect of their own tradition having acceptance, repeatedly and greatly establish it. But they also did not distinguish the occasions.
Chinese
那。 因为自性在任何方面都没有成立， 所以要完全承认也是困难的。 所谓“中观自宗”， 是指中观的究竟宗义。 必须是如何衡量的自性， 除此之外不是自宗。 为什么中观自宗， 衡量也不能成立呢？ 因此，如果那是所承认的， 从自主观察后承认， 因为能被理智推动， 所以所承认的那是胜义中， 成立且能经受观察。 如果不是自宗的承认， 自相矛盾于自己有承认。 自己有观察和未观察的， 两种承认存在， 如果两者都必定真实， 那么所谓的自宗，那两者， 是每一个还是两个都是？ 如果是每一个，则另一个相违。 有不是所承认的， 而无被承认， 那么所谓的有， 在世俗中也不行， 因为仅仅承认无。 如果两个都是自己的承认， 排除不能观察的之后， 以理智无害地承认， 因为不是，所以两个都能观察。 即使那样，那两者， 也不是集合， 集合的话，即使被观察所证悟， 如未观察时一样，有实执。 因为有，观察有什么用？ 不是世俗观察成立的道理。 在断除所破的无遮之外， 如果没有更超胜的实相， 执着它的显现分， 因为没有机会，所以完全地， 观修行为的一切时候， 对于成为观无的意者， 为什么不会变成与实相， 随顺或者串习呢？ 因此，如一切智者所许， 应当如此了解自宗。 如果成为中观自性者， 就必须是双运大中观， 或者离戏中观， 在圣者的等持智慧和， 随顺而确定之后， 因为有无等一切边， 是寂灭自性的缘故。 仅仅以空性为对境的， 道堕入二谛的单边， 因此，那片面的见解， 不是双运和离戏。 双运有和无， 或者显现和空性平等性， 因为这是胜义空性的法界， 仅仅是对境的缘故。 戏论有无等， 一切所缘的行相， 这是无