English
Without depending on others, It will not just become one. Even if it exists, it will not be established as such, Because it has been determined through valid analysis. Therefore, these two, at any time, It is impossible for one to be absent and the other to be present. If both are equal in strength and true, Will things not become empty, is that so? Both also lack inherent existence, The two objects are different in meaning. It is not like that, the nature of appearance, Is emptiness, how could it not be empty? Both are the same, because of appearance, Established as emptiness, if there is no appearance, How will emptiness be known? Therefore, the two are not contradictory, They appear as cause and effect to each other, If one exists, there is certainty about the other, Then there will never be separation, Or what is not pervaded by what, Because there is not, however measured, it is true. By knowing appearance as emptiness, Realize that appearance is not true. Even if emptiness is known as appearance, It is not realized that emptiness exists as true. Therefore, when seeing no separation, One will never return to truth again. The reality of whatever appears is, Because it is emptiness, there is no separation. Beyond abandoning appearance, Emptiness will not be established independently. Therefore, as long as alternately, Meditating on the two truths is wisdom. In this time of dualistic samsara, Due to the movement of mind and mental factors, Wisdom will not appear. The two stainless wisdoms of analysis, Should be held without acceptance or rejection. At any time, if one is incomplete, The union arising from those two, Wisdom will certainly not arise, Just like a fire drill and a fire board, Without either, fire will not arise. Therefore, skillful means and emptiness, Separation is not the correct path, The Victorious Ones and lineage holders have said. Abandoning these two causes, wisdom is great, There is no other way to generate wisdom. The nature of wisdom itself is, Beyond thought and expression, so use symbols, skillful means, and, Merely words to represent it, It cannot be truly indicated. Therefore, in mantra it is said that words have power, In the Vajra Essence Tantra, etc., It is indicated through the door of words and skillful means, The wisdom that transcends the world. Like this, without depending on others, Unable to be grasped, The Middle Way of the two truths is indicated. The result of analyzing through the way of the two truths, Can be established as union. Therefore, when determining the two truths, Appearance and emptiness should not be refuted.
Chinese
以作用的方式，显示如轮流交替。那是果的结合智慧本身，在续部中以多种名称显示。因此，所有中观的宗派，都以二谛的方式来安立。不依赖二谛，就不会领悟结合。诸佛所说的一切，也都真实依赖于二谛。因此，具有各自二谛的，中观，是将果之名安立于因上的，轮流交替的小中观。剖析蕴的空性，仅仅是遮断所破的无遮。相对于此，所谓的“无”的，承许也是存在的。作为因或道的中观，如何承许二谛呢？二者都是自己的宗派，但不是将胜义作为自宗，然后将世俗推给他人。如果是那样，自宗的胜义，就会变成单单一个，而且基、道、果的所有显现，都会变成是错乱、应断除的，如此诽谤，最终完成时，就只剩下无垢的空性界。如是剩余，智慧二相等，想要没有声闻、缘觉自道的，如想要无余涅槃一样。在此，也如同灯火熄灭一样，因为意义没有差别，所以诽谤结合的界不存在，如同虚空一样的心识者，是释迦教法的盗贼，诸佛说他是摧毁正法之人。以理智也能确定，那样的宗派，是将有诽谤为无的方式。确信金刚之火，能够摧毁恶见的山。因此，在中观的所有论典中，智慧是因的中观本身，如果没有以理智分析而成立，果的结合就不会成立。即使以理智确定了二谛的方式，果的真谛也是无分别地，成立因果乘的精华。因此，那些智慧，以轮流交替的方式，对于不住于二边、超越心智的缘故，是中观，而且是伟大的。只要没有以轮流交替的方式，触及到那个智慧，就不会是诸佛所有密意的核心，最终极的中观。如同摩擦、摩擦的火一样，由二谛无垢的智慧所引导，是结合的大智慧。有无、是非等等，四边的戏论。
English
In the manner of acting, it shows like alternating turns. That itself is the wisdom of the resultant union, shown in the tantras with many names. Therefore, all Madhyamaka schools establish everything through the mode of the two truths. Without relying on the two truths, one will not comprehend union. Whatever the Victorious Ones have said also truly relies on the two truths. Therefore, that Madhyamaka, with its own acceptance of the two truths, is the smaller Madhyamaka of alternating turns, which applies the name of the result to the cause. The emptiness that analyzes the aggregates is merely a non-affirming negation that cuts off what is to be refuted. Relative to that, the acceptance of what is called "non-existence" is also something that exists. How does that Madhyamaka of the cause or path accept the two truths? Both are its own system, but it does not make the ultimate the self-system and then pass off the conventional to others. If it were so, the ultimate of its own system would become merely a singularity, and all appearances of ground, path, and result would become mistaken, something to be abandoned. When one slanders in this way and reaches the end, only the empty realm free from obscurations remains. Like wanting the nirvana without remainder of the Hearers and Solitary Realizers of their own path, wanting no knowledge, etc., remaining. Here too, just like the extinction of a lamp, because there is no difference in meaning, one slanders that the realm of union does not exist. A mind like space is a thief of the Shakya teaching. The Victorious Ones say that he is a person who destroys the sacred Dharma. Through reasoning, one can also ascertain that such a system is the way of slandering existence as non-existence. Be certain that the vajra fire can destroy the mountain of wrong views. Therefore, in all the Madhyamaka treatises, wisdom itself is the Madhyamaka of the cause. If it is not established by analyzing with reasoning, the union of the result will not be established. Even if one ascertains the mode of the two truths with reasoning, the true nature of the result is inseparable, establishing the essence of the causal vehicle. Therefore, those wisdoms, in the manner of alternating turns, because they do not abide in the two extremes and transcend the mind, are Madhyamaka, and also great. As long as one has not touched that wisdom in the manner of alternating turns, it will not be the heart of the intention of all the Victorious Ones, the ultimate great Madhyamaka. Like a fire that is rubbed and rubbed, led by the stainless wisdom of the two truths, is the great wisdom of union. Existence and non-existence, being and non-being, and so forth, the elaboration of the four extremes.
Chinese
一切寂灭之， 圣者等性智。 双运果位于中道， 不堕入二谛之边。 于此之后得智慧， 称显空双运。 虽仅以名言安立， 然于等性大智慧前， 显现与空性及双运， 于体性中皆无所指。 显现乃名言量之境， 空性乃胜义理智之境， 双运乃二者混杂之分。 彼等皆为言语概念之境故， 超越彼之等性者， 唯是各自之自证智。 有相无相等等亦， 如是不能以分别而成办。 故如是交替 修习二谛乃智慧， 何时无有交替时， 获得双运智慧之刹那。 以剖析蕴聚为破斥之对境， 超越断除之无遮单空， 不显现为能断与所断之 体性， 具有显现分方便之相， 具足一切殊胜之 空性大离戏， 与俱生大印等， 具足众多名称之， 超心智慧之故， 非他分别所能思及。 彼非言语概念之境故， 非为无遮非遮等， 亦非异体与显空等， 无有类别之分， 以离广狭偏颇故， 虽超越有无之承许， 然诶avam（藏文ཨེ་ཝཾ，梵文天城体एवं，梵文罗马拟音evam，如是）融入双运之， 自生智慧无处显现。 如是超越承许之， 离增益损减之胜义谛， 界智无离合之理， 不可指陈此为何物。 然如不思议之作者般， 非谁亦不能证悟， 以无垢智慧分析之， 极正直各自之自证， 由之后得之智慧， 所生起之正见法灯， 乃是远离犹豫黑暗之， 现量显现之故。 经道方便与智慧二者， 一者为一者所摄持， 于此方便智慧即， 于无离合中证悟串习。 离戏大中观与， 光明大圆满二者， 意义相同名称相异， 无有胜彼之见解。 何以故，于显空交替中， 无执四边之
English
All that is completely pacified, The noble equality wisdom itself. Union is placed at the head of the fruit, Without falling to the side of the two truths. Thereafter, with the wisdom of subsequent attainment, It is called the union of appearance and emptiness. Although it is established only through designation, In the face of the great equality wisdom, Appearance, emptiness, and union, Do not exist as objects of focus in their essence. Appearance is the realm of valid conventional cognition, Emptiness is the realm of ultimate discriminating wisdom, Union is the aspect of the mixture of the two. Since these are all objects of words and concepts, The equality beyond that Is only the self-cognizance of each individual. With appearance, without appearance, and so on, Likewise, cannot be accomplished by intellect. Therefore, as long as there is alternation, Cultivating the two truths is wisdom, Whenever there is no alternation, At the moment of attaining union wisdom, By analyzing the aggregates as objects to be refuted, Transcending the mere negation of simple emptiness, Not appearing separately as what is to be stopped and what is to be refuted, Possessing the aspect of skillful means in the appearance aspect, Endowed with all supreme qualities, The great emptiness free from elaboration, And the co-emergent great seal, etc., Possessing many names, Because it is mind-transcending wisdom, It cannot be conceived by other thoughts. Since it is not an object of words and concepts, It is not a non-affirming negation or an affirming negation, etc., Nor is it different or appearance and emptiness, etc., Without any division into categories, Because it is free from limitation and partiality, Although it transcends the acceptance of existence and non-existence, The self-arisen wisdom of A-VAM (藏文ཨེ་ཝཾ，梵文天城体एवं，梵文罗马拟音evam，如是) entering into union, Appears without a location. Thus, the ultimate truth beyond acceptance, Free from imputation and denial, the way in which Space and awareness are inseparable, Is considered to be beyond demonstration and expression as "this." However, like an inconceivable agent, It is not that no one realizes it, But by analyzing with stainless awareness, The most upright self-cognizance of each individual, The lamp of certainty of the Dharma of wisdom Obtained from the subsequent attainment, Is free from the darkness of doubt, Because there is manifest appearance. The sutra path, skillful means and wisdom, One is taken into account by the other, Here, skillful means and wisdom themselves Are realized and habituated without separation. The great Madhyamaka free from elaboration and The great clear light Dzogchen, Are the same in meaning but different in name, There is no view superior to that. Why is it that in the alternation of appearance and emptiness, Without grasping the four extremes,
Chinese
因为远离戏论，如果变成与它不同的其他，那是因为它本身就具有戏论。然而，经部中双运的意义，是通过分析而确定的。在密法中，是通过直接体验自己的觉性界而成就的。因此，中观之名，也是指分别分析二谛的智慧道的中观，以及由此引导的二谛一体的双运果的中观这二者。这是因果经部密法的见解。前者是智慧的部分，后者仅仅是智慧。因此，后者以“大”字来特别赞颂。对于实相也是如此，有事物空性的实相，以及二谛无别的实相这二者。虽然名字相同，但意义上却有天地般的差别。同样，法性、法界，以及空性、离戏、寂灭边，胜义等名称相同，但由于究竟和暂时的差别很大，因此在不同的场合，应该区分开来，不要混淆，就像“sena”这个词一样。就这样，通过深刻的七个问题，用具有深刻广大的意义的词语来解答时，提问者也以恭敬的语气这样说道： “唉呀！就像井里的乌龟一样，没有看到其他宗派佛法大海的深处，以自己井里的见解而自豪的可怜人，我们这些充满骄傲的人，被您的话语击垮了。被称为荣隆（Rongtong）和克隆（Klong），是文殊欢喜的舞蹈。在至尊者心中的大海中，拥有众多各种珍宝的法藏。抛弃它，而希望其他宗派的束缚，真是错误。具有以正法智慧进行辨析思考的人，永远不会有魔鬼的障碍。因此，通过发出理路雄狮的大吼声，对海生教法的自宗的殊胜之处获得了确信，并且给予驳斥偏袒傲慢的其他宗派的机会，请依靠不夺取智慧宝剑的剑柄。听闻佛法就像甘露之海，深刻的意义就像其中的珍宝。无论它们在哪里，都应该接受，不要追随表面现象的人。不是因为听得多、说得多，也不是因为天生就擅长表面深刻的分析，无法挖掘出像地下宝藏一样深刻的意义，谁能做到这一点呢？”