English
Since the key of emptiness and non-duality is not understood, the boundary of ultimate emptiness is cut off, and it is thought that appearances independent of it can be arbitrarily visualized as deities, etc. Merely from the level of expedient conventionality, one wants to distinguish the views of the sutra and tantra systems as high and low. This is also because ultimate emptiness is not grasped. Merely with expedient conventionality itself, it is said that there is a difference in the height and lowness of the views of the upper and lower sutra and tantra systems. This is unreasonable. Because the boundary of emptiness and the wisdom of appearance are inherently inseparable, and appearance is inherently pure as a deity, visualizing as a deity is meaningful. Otherwise, if there is no grasp of the boundary of ultimate emptiness, or if it is not contained by it, merely visualizing the illusion of conventional appearance as a deity is just thinking that a non-deity is a deity, and it is not a correct view that conforms to reality. For example, when reciting the mantra of a half-heretic, one also thinks that oneself is not oneself, but must visualize oneself as something else. Some people also think that the appearance of dependent origination is very important. Why? Because there needs to be something that is the union of reality, appearance, emptiness, and the two truths. Therefore, they repeatedly emphasize the aspect of conventional dependent origination, becoming too attached, so that no ultimate reason can prevent appearance. If it is prevented, it is slandering conventionalities, and it will become a fault such as nihilism, and it cannot be prevented. Even if the view is determined at the beginning, they praise and affirm it in this way. But in the actual practice of the union of appearance and emptiness or non-dual view, they abandon or give up the practice of union, and place their minds on mere emptiness or attachment to emptiness, and take it as the key to practice. This is also because at the beginning it is said that the non-duality or union of appearance, emptiness, and the two truths must be determined, like a good mother, but in actual practice, the little son of appearance and emptiness cannot reach it, so this practice of separating from appearance and emptiness is not the ultimate practice of reality, and therefore it is unreasonable. Second, establishing one's own system has four parts: the union of the two truths, free from the limitations of breadth and bias, sutra and tantra.
Chinese
阐述了所有甚深口诀道的见解皆无谬误。从证悟此理的关键之处阐述续部的分类。遣除对它的邪见。总结要义。第一，因此，前译等以十二个偈颂阐述。在二谛的自性、基、道、果的一切法中，如果执著显空或二谛有大小、好坏、取舍、扬弃的显空分离，则与实相相违，因此不合理。因此，前译派的正确自宗在此，蕴、界、处等是基，三十七道品和六度等是道，解脱成熟的功德是果，无论在任何法名或名言上，恒常与无常、显现与空性、二谛等，都不偏堕于任何一方，或者说，远离的显空二谛无别，或者说，唯有双运的自宗得以维系而安立。因此，除此之外，如果将显现世俗和空性胜义分开，在每一个显空之上，都无法毫无错谬地安立基、道、果的一切法，因此，在基、道、果三者中，无论在哪一个上面，都不能以大小来区分显空二谛，说这是应舍弃的，这是应获取的，没有好坏的区分，而是本来平等安住，因此，不应执著于取舍。因为，在此显现世俗之外，或在应舍弃的彼岸，也无法找到空性胜义。同样，在应舍弃的彼岸，也没有其他的世俗。例如，如同舍弃火就没有热，舍弃热就没有火一样。因此，基、道、果所摄的一切法，凡是显现的，都遍及空性；凡是空性的，都遍及显现。色即是空。空即是色。空性不异于色。色不异于空性。如经胜母所说。如同火与热一样。因为，至尊的圣者们曾说：显现为何是空性？空性为何是显现？如是，无论显现什么法，都不可能自性本不空，如果存在
English
It explains that the views of all profound oral instruction paths are infallible. From the key point of realizing this truth, it explains the classification of tantras. It dispels wrong views about it. It summarizes the essentials. First, therefore, the early translations, etc., are explained in twelve verses. In the nature of the two truths, the basis, path, and fruit, in all dharmas, if one clings to appearance and emptiness or the two truths as having importance, good or bad causes, acceptance or rejection, and the appearance and emptiness become separate, it contradicts the reality and is therefore unreasonable. Therefore, the correct self-view of the early translation school is that here, the aggregates, elements, and sense bases, etc., are the basis; the thirty-seven factors of enlightenment and the six perfections, etc., are the path; and the qualities of liberation and maturation are the fruit. In any dharma name or expression, permanence and impermanence, appearance and emptiness, the two truths, etc., do not fall to any side, or in other words, the inseparable appearance and emptiness of separation, or in other words, only the self-view of union is maintained and established. Therefore, other than this, if appearance, conventional truth, and emptiness, ultimate truth, are separated, and on each appearance and emptiness, all the arrangements of the basis, path, and fruit cannot be established without error. Therefore, in all three, the basis, path, and fruit, one cannot distinguish between appearance and emptiness, the two truths, by importance, saying this is to be abandoned and this is to be obtained. There is no distinction between good and bad, but they are originally equally abiding, so it is not reasonable to view them as something to be accepted or rejected. Because, outside of this appearance, conventional truth, or on the other side of what should be abandoned, one cannot find emptiness, ultimate truth. Similarly, on the other side of what should be abandoned, there is no other conventional truth. For example, just as there is no heat without fire, and no fire without heat. Therefore, all the dharmas included in the basis, path, and fruit, whatever appears is pervaded by emptiness, and whatever is empty is pervaded by appearance. Form is emptiness. Emptiness is form. Emptiness is not other than form. Form is not other than emptiness. As stated in the Mother of the Buddhas. Like fire and heat. Because, the supreme seers of meaning have said: Why is appearance empty? Why is emptiness appearance? Thus, whatever dharma appears, it is impossible for it to be inherently non-empty by its own nature, and if it exists
Chinese
如果不是唯一的，那么时间和方向所包含的知识是不可能存在的。像这样执着于常边，如果知识的范围内存在一个真实的“一”，那必定是无分之“一”。如果像极微尘那样，无分之“一”被认为是真实存在的，那么无论有多少时间和方向的知识，都必须专注于那唯一的“一”。时间和方向所包含的轮回和涅槃的法，任何一个都不会显现，而必须只显现那唯一的“一”。最终，以它为对境的有境之识也不可能存在，而且对于它自身的体性来说，也必须是既不显现也不不显现，甚至连是不是极微尘的区分都不可能存在。因此，除了像虚空一样空旷的“一”，轮回和涅槃的显现和空性，以及所有的名言，都不可能存在于知识中，必定会彻底断绝，最终消失。然而，事实并非如此，轮回和涅槃的显现和分别念，这些不可欺骗的名言无法阻挡，并且非常清晰地显现。因此，要知道一切法都是因为各自的自性空性而显现的。空性本身，如果不是不显现或者没有显现，也是无法成立的。因此，全知法王说：“不是显现的空性，真谛二者都不可能存在，并且是不可证悟的。”正如圣者龙树所说： “谁处若有空性理， 于彼一切皆容有， 谁处若无空性理， 于彼一切皆不容。” 以及： “离于缘起法， 少法亦无有， 是故离空性， 少法亦无有。” 以及： “空性与缘起， 若能知二者， 是即中观道， 至尊如是说。” 因此，有和无这二者，也是以法或者空性为基础，必须各自在自性上是空性的。因此，所有显现的事物都是依赖而生，显现如同梦中的孩子一样，只是被命名为那样，实际上并没有成立。无实有的空性也是依赖而假立的，如同梦中的孩子死去一样，只是被意识命名，实际上并没有成立。因此，显现和空性，有和无，显现和命名的缘起，对于这些，以正确的理性来分析实相，以深刻的分析所引导的显现和空性无别
English
If not for the sole one, then no knowledge encompassed by time and direction is possible. If, clinging to the extreme of permanence in this way, a truly singular "one" exists within the realm of knowledge, it must be an indivisible "one." If something like an atom were established as a truly indivisible "one," then all knowledge of time and direction, however vast, would have to focus solely on that "one." Not a single phenomenon of samsara and nirvana encompassed by time and direction would appear; only that "one" would have to appear. Ultimately, even the consciousness that takes it as its object would be impossible, and for its own essence, there would have to be something that neither appears nor does not appear, and in which even the distinction of whether it is an atom or not is impossible. Therefore, apart from a sole entity like vast space, all the terms of appearance and emptiness, samsara and nirvana, would be impossible in knowledge, and would necessarily be completely cut off and utterly cease to exist. However, since this is not the case, and the unmistaken terms of appearance and conceptualization of samsara and nirvana are unstoppable and appear very clearly, one should understand that all phenomena appear due to the key point that they are empty of their own essence. Emptiness itself is also not established if it is not non-appearing or without appearance. Therefore, the Omniscient Dharma Lord has said that an emptiness that is not appearance, both truths are impossible and cannot be realized, and so on. As the Protector Nagarjuna said: "For whom emptiness is possible, Everything is possible for them. For whom emptiness is not possible, Everything is not possible for them." And: "Apart from dependent arising, There is no phenomenon whatsoever. Therefore, apart from emptiness, There is no phenomenon whatsoever." And: "Whoever sees emptiness and dependent arising, As one in meaning on the Middle Way, The Supreme One has spoken." Therefore, both existence and non-existence must also be empty of their own essence, based on the subject of phenomena or the basis of emptiness. Therefore, all these appearing things arise dependently, and their appearance is like the appearance of a child in a dream, merely labeled as such, but not established in reality. Non-existence, emptiness, is also dependently imputed, like the death of a child in a dream, merely labeled by the mind, but not established. Therefore, appearance and emptiness, existence and non-existence, the dependent relation of appearance and imputation—by analyzing these with correct reasoning that investigates the nature of reality, the inseparability of appearance and emptiness is drawn forth by profound analysis.
Chinese
在无谬的甚深定解中，显现的世俗谛和空性的胜义谛，显现为从显现方便和空性方便中产生。因此，如果二者中有一个存在，另一个也不可能不存在，就像水和湿性一样，本来就是不可分离地存在着，因为无法将它们分开。因此，无论在基、道、果三者中的哪一个，显现和它的空性，虽然被二取者分别认识和理解，但在实相的意义上，它们之间永远没有分别。因此，显现和空性不像黑白线缠绕在一起，也不像一个接一个地出现，而是像火和热一样不可分离。为了象征这一点，在名言中，经部和续部中称之为“空性缘起”或“方便智慧”或“显空双运”。正如《梵天之子请问经》中所说：“智慧和方便，二者完全融合，二者双运时，即能证得殊胜。”因此，证悟显空无别的实相的甚深定解，因为没有堕入显现或空性的任何一边，所以堕入显现或空性任何一边的定解，不会成为与究竟实相相符的定解。因此，在以甚深智慧正确观察实相时，任何显现的事物和它的空性，如果存在则同时存在，如果不存在则同时不存在，因此认为本体相同而只是从不同角度进行区分。对于最初的业者来说，显现和空性这两个会像所破和能破一样分别显现，那时显现和空性没有融合在一起，所以还没有见到融合在一起的显空双运。因此，要生起这样的定解：任何显现的诸法，从一开始就是空性的，并且以空性的要点而自然显现为缘起。因此，显空无别或双运，以及离戏和等性，必须按照中观的见解次第，在自相续中依次生起和出现。因此，无论何时，诸法本来就是空性的自性，都会自然显现或显现出来。