Chinese
如果通达了远离戏论的智慧平等性，实际上没有道路的正确名称，如果证悟了，那就是超越心识的智慧，因为观点相同，并且以正确的理智认可，所以无法说出这个和那个不同的区分。同样，所有无上瑜伽续部的四灌顶或四灌顶智慧的意义光明，都包含在一切觉性空性光明大圆满中，所以没有区别。然而，大手印等所有这些智慧的来源，一切智慧的总相，觉性空性无二双运的智慧，毫无隐瞒地极度发挥作用的大圆满续部，也分为外心部、内空部、口耳传承部，以甚深广大的差别而超胜的关键，是从口到耳传承的甚深口诀，通过零散的修持，大手印等其他法门也有许多连名字都没有听说过的，所以没有必要公开宣称这是特点，没有必要。第五，大圆满等以四句和两句偈颂来阐述。其中，觉性空性无二的光明大圆满，自生智慧的究竟，即深寂、远离一切戏论的光明无为法，虽然是佛陀的真实智慧，但在本宗中，即使是具有一切束缚的凡夫，在暂时的阶段，也在大圆满口诀的道路上，与佛陀的真实智慧相符，例如比喻智慧、意义智慧和双运智慧这三种，就像画中的月亮、水中的月亮和天空中的真实月亮一样，这些智慧依次互相引导并显现，因此超越了因缘、勤作和修持，无论自生无漏智慧如何，都应根据每个人自己的心力，如实地进行修持，这是真实存在的，例如在经部道中，为了获得远离一切戏论的圣者智慧，以及为了与凡夫地相符
English
If one understands the equality of wisdom that is free from elaboration, there is actually no correct name for the path. If one realizes it, it is the wisdom beyond mind, because the view is the same, and it is approved by correct reasoning, so it is impossible to say this and that different distinction. Similarly, all the meaning-light of the four empowerments or the four-empowerment wisdom of all the unsurpassed tantra classes are included in the all-knowing emptiness-light great perfection, so there is no difference. However, the source of all these wisdoms such as Mahamudra, the general form of all wisdoms, the wisdom of the union of awareness and emptiness, the Great Perfection tantras, which have made the most of it without concealment, are also divided into outer mind class, inner space class, and oral instruction class. The key to surpassing with many profound and vast differences is the profound oral instructions transmitted from mouth to ear. Through scattered practice, there are many others such as Mahamudra whose names have not even been heard, so there is no need to publicly proclaim that this is a characteristic, there is no need. Fifth, the Great Perfection etc. are explained in four verses and two lines. Among them, the luminosity of the Great Perfection of the union of awareness and emptiness, the ultimate of self-born wisdom, that is, the deep, peaceful, and uncontrived luminosity that is free from all elaborations, although it is the real wisdom of the Buddha, in this tradition, even ordinary people with all bonds, in the temporary stage, are also on the path of the Great Perfection oral instructions, in accordance with the real wisdom of the Buddha, such as the wisdom of example, the wisdom of meaning, and the wisdom of union, these three are like the moon in the painting, the moon in the water, and the real moon in the sky, these wisdoms gradually guide each other and manifest, therefore, transcending cause, condition, effort, and practice, no matter how self-born immaculate wisdom is, it should be practiced as it is according to each person's own mental strength, this is true, for example, in the Sutra path, in order to obtain the wisdom of the noble one that is free from all elaborations, and in order to be in accordance with the ground of ordinary beings
Chinese
正如可以禅修的那样。因此，当远离一切戏论的法性显空双运的智慧广大或伟大，显现地、正确地确定并禅修时，空与非空等所有粗大的、以分别念执着的二法之见，都会逐渐地、依次地消退，从而赤裸裸地见到远离戏论的自生智慧。第三，因此，以“场合区分”等一句半偈来阐释。因此，如前所述，如果不区分场合的差别，认为禅定中必须有执着，或者必须没有执着，像这样执着于一方或一边的说法，就像月亮的盈亏一样，既有缺点也有优点，因此是不合理的。像这样各自区分开来阐述自己的宗义，这与经续中确定的教义一样，是通过没有错谬之垢的理性的方式而正确成立的。在胜乘见修行中，对于执着于一方，既有缺点也有优点。以无过失的智慧如实区分，经论理证之日是胜乘见之眼。也这样说了。第五个问题：二谛中哪个更重要，分为两部分：破斥他宗，建立自宗。第一，从二谛开始，以十一句半偈来阐释。其中，如果有人不理解显空无别的大平等性，而过于执着于空性，认为空性胜义谛才是最重要的。像这样，认为显现世俗谛都是虚假的显现，应该舍弃，而空性胜义谛是没有错谬的、真实的，因此认为观察胜义谛才是完全清净的，这种说法是不合理的。因为，如果显现世俗谛没有错谬地、如其所显现的那样真实成立，那么它也不可能是胜义谛空性。虽然说世俗谛是虚假的显现，但是，如果舍弃这个显现世俗谛，那么所谓的胜义谛空性又在哪里呢？
English
Just as it is possible to meditate. Therefore, when the wisdom of the nature of reality, the union of appearance and emptiness, free from all elaborations, is vast or great, manifestly and correctly established and meditated upon, all the coarse views of duality, such as emptiness and non-emptiness, which are grasped by conceptual mind, will gradually and sequentially subside, and the self-arisen wisdom, free from elaborations, will be seen nakedly. Third, therefore, it is taught with one and a half verses such as 'distinguishing occasions'. Therefore, as stated above, if the distinctions of occasions are not differentiated, saying that there must be grasping in meditative equipoise, or that there must not be, speaking like this, adhering to one side or one extreme, has both faults and merits, like the waxing and waning of the moon, so it is unreasonable, and explaining one's own system separately like this is exactly as the meaning of the teachings of the definitive scriptures of the sutras and tantras, and is indeed rightly established by the faultless reasoning. In the view and practice of the supreme vehicle, there are both faults and merits in adhering to one side. The sun of scripture and reason, which distinguishes the faultless faults as they are, is the eye of the view of the supreme vehicle. It is also said. The fifth question: Which of the two truths is more important, in two parts: refuting others' systems, and establishing one's own system. First, beginning with the two truths, it is taught with eleven and a half verses. Among them, if someone does not understand the great equality of the inseparability of appearance and emptiness, and is too attached to emptiness, thinking that emptiness, the ultimate truth, is the most important. Like this, thinking that all appearances, the conventional truths, are only illusory appearances, and should be abandoned, and that emptiness, the ultimate truth, is without error and is the truth, therefore thinking that observing the ultimate truth is completely pure, this saying is unreasonable. Because, if the appearances, the conventional truths, are established as true as they appear, without error, then it cannot be the ultimate truth of emptiness. Although it is said that conventional truths are illusory appearances, however, if this appearing conventional truth is abandoned, then where is the so-called ultimate truth of emptiness?
Chinese
啊，稍微片刻也不能成就，那二者是从世俗方便和胜义方便中产生的。任何被观察的事物，比如柱子等显现，如果不依赖于世俗，那么它的无实或空性胜义谛就不可能独立存在。因此，事物和非事物二者在缘起上是相同的，因为它们都是缘起。事物依赖于条件而产生，非事物依赖于条件而被假立。如果空性不是独立于显现之外的，那么认为空性胜义谛更为重要，执着于空性，就会割断或抛弃显现。然而，由于本体是无生空性的关键，显现会以不间断的缘起形式自然显现，因此显现和空性无别，远离一切常断的深奥中观见，尊贵的龙树的良好传统是显空不二，却被颠倒的分别念搅浑和弄脏了。像这样，如果认为胜义谛空性有别于显现，并努力修习此道，最终会证悟一切法皆为空性的法界，并在其中达到完全的寂灭，那时，在没有能境和所境二者的情况下，当一切二取消失时，圣者的等持，一切二取消失的空性，也会成为显现事物的毁灭之因，就像瓶子的毁灭之因是锤子一样。此外，像这样仅仅破除他法的断灭空性，二取是不可能消失的，即使消失了，也会有堕入断灭空的过失等等。因此，一切法从原始以来，就以各自的自性空性，但显现缘起不间断地自然显现，由于空性和缘起不可分离，是无别或双运的关键，因此，任何显现的事物就是空性，任何空性的事物就是显现，显现和空性没有截然分开，就像火和热一样，本来就是无二无别的存在，所以，认为只有空性胜义谛才是最重要的，这些人都应该被认为是对于究竟的实相显空无别的道理不精通。另外，显
English
Ah, not even a moment can be accomplished. These two arise from conventional means and ultimate means. Whatever is to be examined, such as the appearance of a pillar, etc., if it does not rely on the conventional, then its non-existence or emptiness, the ultimate truth, cannot exist independently. Therefore, both things and non-things are the same in terms of dependent origination, because they are both dependent origination. Things arise depending on conditions, and non-things are imputed depending on conditions. If emptiness is not separate from appearance, then considering emptiness, the ultimate truth, to be more important, clinging to emptiness, one would cut off or abandon appearance. However, due to the key of the essence being unborn emptiness, appearance will naturally arise as uninterrupted dependent origination. Therefore, appearance and emptiness are inseparable, the profound Middle Way view that is free from all permanence and annihilation. The excellent tradition of the noble Nagarjuna is the inseparability of appearance and emptiness, but it is stirred up and dirtied by inverted conceptualizations. Like this, if one sees ultimate emptiness as different from appearance, and diligently practices this path, one will eventually realize that all phenomena are the realm of emptiness, and in that, one will reach complete cessation. At that time, without the duality of subject and object, when all dualistic appearances disappear, the samadhi of the noble ones, the emptiness in which all dualistic appearances disappear, will also become the cause of the destruction of appearing things, just like the cause of the destruction of a pot is a hammer. Furthermore, it is said that with such a nihilistic emptiness that only refutes others, dualistic appearances cannot disappear, and even if they do, there will be faults such as falling into nihilistic emptiness. Therefore, all phenomena, from the very beginning, are empty in their own essence, but appearance, dependent origination, naturally arises without interruption. Since emptiness and dependent origination are inseparable, it is the key to being non-dual or unified. Therefore, whatever appears is emptiness, and whatever is emptiness is appearance. Appearance and emptiness are not distinctly separate, just like fire and heat, they are inherently inseparable. Therefore, those who hold that only emptiness, the ultimate truth, is the most important should be recognized as not being proficient in the ultimate reality of the inseparability of appearance and emptiness. Furthermore, appear
Chinese
由于不了解空性无别的关键，将胜义空性的界限割裂开来，认为不依赖于它的显现可以随意观想为本尊等，仅仅从方便世俗的层面上，就想把显宗和密宗的续部见解分出高下，这也是因为没有把握胜义空性，仅仅以方便世俗本身，就说显密续部上下见解有高低的差别，这是不合理的。因为空性的界限和显现的智慧本来就是不可分离的关键，显现本来就是清净的本尊，所以观想为本尊是有意义的。否则，如果没有胜义空性界限的把握，或者没有被它所包含，仅仅把世俗显现的错觉观想为本尊，就只是认为非本尊是本尊而已，不是符合实相的正见。例如，外道半的明咒在念诵时，也认为自己不是自己，而是要观想成其他的。还有些人认为缘起的显现世俗非常重要，为什么呢？因为需要一个实相显空二谛双运的东西。所以反复强调世俗缘起显现的方面，过于执着，以至于任何胜义的理智都不能阻止显现。如果阻止，就是诽谤名言，会变成断见等过失，而且也无法阻止，这样赞叹和肯定，即使一开始确定了见解。但在实际修习显空双运或无别见的时候，却抛弃或放弃了双运的修习，而把心放在空无或执着于空无上，并把它作为修习的关键。这也是因为一开始说要确定显空二谛无别或双运，就像善良的母亲一样，但实际修习时，显空无别的小儿子却无法到达，所以这种脱离显空的修行也不是究竟的实相修习，因此是不合理的。第二，建立自宗有四：二谛双运，远离广狭偏颇，显宗密续。