English
In the profound certainty free from error, the appearance of conventional truth and the emptiness of ultimate truth appear as arising from the means of appearance and the means of emptiness. Therefore, if one of the two exists, it is impossible for the other not to exist, like water and its wetness, they inherently exist inseparably, and because they cannot be separated. Therefore, in any of the three, ground, path, and result, appearance and its emptiness, although understood and comprehended separately by those with dualistic grasping, in the meaning of reality, there is never any separation. Therefore, these two, appearance and emptiness, are not like black and white threads intertwined, nor like one following the other, but are inseparable like fire and heat. As a symbol of this, in terminology, the sutras and tantras refer to it as "emptiness-dependent arising" or "means-wisdom" or "appearance-emptiness union." As it is said in the Sutra of the Questions of the Son of the Gods, Rabtsal Semkyi: "Wisdom and skillful means, When these two are completely mixed, When both become a union, Then the supreme will be realized." Therefore, the profound certainty of seeing the true nature of the inseparability of appearance and emptiness, because it does not fall to either side of appearance or emptiness, the certainty that falls to either side of appearance or emptiness will not become a certainty that is in accordance with the ultimate reality. Therefore, in the face of profound wisdom that correctly examines reality, whatever appears and its emptiness, if they exist, they exist together, and if they do not exist, they do not exist together, therefore it is believed that the essence is the same but differentiated only by different aspects. For those who are beginners, these two, appearance and emptiness, will appear separately like objects to be negated and negators, and at that time, appearance and emptiness are not mixed together, so the union of appearance and emptiness, which is mixed together, has not yet been seen. Therefore, one must generate the certainty that all phenomena that appear are empty from the beginning, and that by the key point of emptiness, they naturally arise as dependent arising. Therefore, the inseparability or union of appearance and emptiness, as well as freedom from elaboration and equality, must be gradually generated and arise in one's own mindstream according to the stages of the Madhyamaka view. Therefore, whenever the nature of all phenomena, which is empty from the beginning, naturally dawns or appears,
Chinese
现在获得谁也无法抢夺的甚深定解。也就是，轮涅所摄的一切法，从原始起，即本来就是空性的要点，显现为缘起，这些显现是缘起的要点，即是空性，即是本来空性的自性，因此，见到空性的同时显现，显现的同时空性，从而生起显空双运的殊胜定解。如此，将实相显现为空空双运，这是所有经部、续部和窍诀的甚深道之根本或心髓，即通过正确的闻思之道，对于实相的一切增益都彻底断除的真实义，是无有错谬之垢染的见解。第二，以“要点渐增”等九个偈颂和两个偈句来阐述。如上所说的二谛或显空双运，见到大平等性的要点，从上到上，越来越深入地如实证悟和串习，自然而然地，对于自性清净的法界和无二的世俗显现，也逐渐舍弃对自相平凡的执着，因此，法界显现本智为本初清净之状态的真实，安住显现一致的显现，以增上清净之力，续部的乘之见解次第的差别会如此显现，总之，证悟显空或法界智慧无二双运的要点，从见解和串习的差别，以与法界无二的要点，器情本来清净为本初清净之清净平等的见解的见解清净之方式，来安立续部珍宝的高低差别，否则，对于非器情显现的事物，以意乐作为天尊和坛城来修持，以及本来器情清净显现为天尊的定解之见解，通过见解和串习而成为把握，这两者如同天地一般，因此在任何情况下都不可能有相同之处，例如，中观宗确定诸法本来就是自性或真实的空性，这即是
English
Now, obtain the profound certainty that cannot be taken away by anyone. That is, all phenomena encompassed by samsara and nirvana, from the very beginning, are inherently emptiness, and the key point is that they appear as dependent origination. These appearances are the key point of dependent origination, which is emptiness, that is, the nature of inherent emptiness. Therefore, seeing emptiness while it appears, and seeing emptiness while it appears, the supreme certainty of the union of appearance and emptiness will arise. Thus, the appearance of reality as the union of appearance and emptiness is the root or essence of all profound paths of the Sutras, Tantras, and pith instructions. That is, through the path of correct hearing and thinking, the true meaning of completely cutting off all superimpositions on reality is the view without the stain of error. Second, it is explained by nine verses and two lines, such as "the key point increases." As mentioned above, the key point of seeing the two truths or the union of appearance and emptiness as great equality, from above to above, becomes more and more profound, and as one realizes and becomes familiar with it, one will gradually abandon attachment to the ordinary characteristics of the self-nature pure Dharmadhatu and the non-dual conventional appearance. Therefore, the true state of Dharmadhatu appearance, primordial wisdom, as the original purity, abiding in the consistent appearance of abiding and appearance, with the power of increasing purity, the difference in the stages of the view of the vehicle of the Tantras will appear in this way. In short, realizing the key point of the non-dual union of appearance and emptiness or Dharmadhatu wisdom, from the difference between seeing and familiarizing, with the key point of non-duality with Dharmadhatu, the way of seeing the purity of the environment and beings as the original purity, the view of purity and equality, establishes the difference between the high and low of the precious Tantras. Otherwise, for things that are not the appearance of environment and beings, cultivating with intention as deities and mandalas, and the view of the certainty that the environment and beings are originally pure and appear as deities, becoming confident through seeing and familiarizing, these two are like heaven and earth, so there can be no similarity in any situation. For example, the Madhyamaka school determines that all phenomena are inherently self-nature or true emptiness, which is
Chinese
中观的见解是，就像婆罗门为病人念咒时，心里相信他们会痊愈，这不是中观的见解一样。因此，通过如实证悟超越世俗所见之境的显空或界智无二的甚深胜义谛实相，对所有世俗显现本来清净为天神生起不可动摇的信心。除此之外，仅仅停留在世俗所见的错觉显现上，如何能成就外器内情为天神，这是不可能的。因此，除了这个执取能取所取的错觉显现之外，没有其他所谓的轮回恶趣存在。而断除轮回的方法，无论高低，都不能从胜义空性的角度来安立，因为胜义空性的法界是唯一的，无法区分，所以没有高低之分。那么是什么呢？一切有法世俗显现的光明分，都已成为法性胜义谛界清净的自性，显空或界智双运的关键在于，通过见解和串习，智慧的力量不断增长，依赖于显现如何清净为天神的次第，从而宣说了事部、行部、瑜伽部和无上瑜伽部，即四部或六部续部的分类。因此，仅仅依靠显空、二谛各自或单独一方来区分续部的高低是不合理的，即使不区分，那么显空或界智无别，或者说在对二谛双运的甚深实相见解上，获得多少见解和串习的深刻信心，与此见解的差别相应，道路修行的禅修和行为的差别之关键也随之而来，因此才区分了续部的高低差别。因此，比佛陀更难遇到的无上密咒金刚乘珍宝，在五浊恶世之时，以一个身体就能解脱，迅速赐予双运金刚持果位的甚深无谬之道，如实修持。
English
The Madhyamaka view is like when Brahmins chant mantras for the sick, they believe in their hearts that they will be healed, which is not the Madhyamaka view. Therefore, by truly realizing the profound ultimate reality of appearance and emptiness or the indivisibility of the realm of wisdom, which transcends the realm of worldly perception, one gains unwavering faith that all worldly appearances are inherently pure as deities. Apart from this, how can one achieve the outer world and inner beings as deities by merely dwelling on the illusory appearances of worldly perception? This is impossible. Therefore, there is no other so-called evil samsara apart from this mistaken appearance of grasping the apprehended and the apprehender. And the methods for abandoning samsara, whether high or low, cannot be established from the perspective of ultimate emptiness alone, because the realm of ultimate emptiness is unique and cannot be distinguished, so there is no distinction of high or low. So what is it? All the luminous aspects of phenomenal, conventional appearances have become the nature of the Dharma, the ultimate truth, the pure realm. The key to the union of appearance and emptiness or the union of realm and wisdom lies in the fact that through the power of insight and familiarity, the power of wisdom continuously increases, and depending on the order of how appearances are purified as deities, the four or six divisions of the tantras are taught: the Kriya Tantra, the Charya Tantra, the Yoga Tantra, and the Anuttarayoga Tantra. Therefore, it is unreasonable to distinguish the high and low of the tantras solely on the basis of appearance and emptiness or the two truths separately or individually. Even if one does not distinguish, then how much deep faith of insight and familiarity is gained in the profound reality of the inseparability of appearance and emptiness or the union of the two truths, and accordingly, the key to the differences in the meditation and conduct of the path practice also follows, and thus the differences between the high and low of the tantras are distinguished. Therefore, the precious Vajrayana of the unsurpassed secret mantra, which is more difficult to encounter than the Buddha, is the profound and unerring path that quickly bestows the state of union, Vajradhara, liberating with one body in the degenerate age, and should be practiced accordingly.
Chinese
如果认为如此，由于众生相续的差别，所见之物如水一般，见到不同，六道众生见为脓血、居所、水、甘露等，瑜伽士见为玛玛吉等不同之物，如见水之譬喻一般，清净相续的大圣者如何所见，依赖于此，从普遍名言的量方面来说，器情世间显现本来自清净，无量显有立为基础的本尊咒语智慧坛城中成就，修行具有缘分者谁会不信呢？必定生起极大的信心，任何人都无法转变。第三，遣除对此的邪分别有三：遣除认为轮回自性不净的邪分别；遣除认为续部没有高低的邪分别；说明以见解的差别安立九乘的理由。第一，若如是等五颂和三句说明。如果如上所说，器情世间显现声响三种本来自清净，成就为本尊咒语智慧，如果不如是了知，而认为苦谛轮回的自性，烦恼集起的果，蕴界处所摄的器情世间显现不净，实际上也认为是不净的，如此，所有显现观想为清净的所依和坚固的本尊，虽然想解脱为本尊和坛城，但却不能显现想要求的果，譬如自身如同恶臭的容器，观想为本尊喜乐怖畏秘密等，如同用妙香涂抹一般，同样，对于非器情世间本尊和坛城观想为是本尊和坛城，认为是金刚乘的特点，如此认为，唉呀！轮回涅槃无别平等性不可分割的金刚乘的见解和生圆次第的修法全部如同图画的油灯一般，仅仅成为影像而已。因此，器情世间的一切法，在真实存在的意义上，虽然本尊和坛城中智慧安住，但如果未如是证悟，所见之相，孩童在普遍名言的面前，处所和显现不一致，在显现的方式上显现为不净的话
English
If it is thought to be so, due to the differences in the continuums of sentient beings, the object of sight, like water, is seen differently. The beings of the six realms see it as pus and blood, dwellings, water, nectar, etc., while yogis see it as different things like Māmaki. Just as the example of seeing water is different, depending on how the great noble ones with pure continuums see it, from the perspective of universally accepted valid cognition, the appearance of the container and its contents is primordially pure. Who would not believe that the limitless appearances and existences are established as the deity, mantra, and wisdom mandala, and that those who have the fortune to practice it will attain it? Surely, great faith will arise, and no one will be able to turn it back. Third, there are three ways to dispel wrong conceptions about this: dispelling the wrong conception that the nature of samsara is impure; dispelling the wrong conception that there is no high or low in the tantras; and explaining the reason for establishing the nine vehicles based on the difference in views. First, "If it is so," etc., is explained in five verses and three lines. If, as stated above, the three aspects of container, contents, and appearance-sound are primordially pure and established as deity, mantra, and wisdom, and if one does not understand this and considers the nature of samsara, the truth of suffering, the result of the origin of afflictions, the appearance of the container and its contents as impure, which are included in the aggregates, elements, and sense bases, and if one actually considers it to be impure, then even if one meditates on all appearances as the pure basis and stable deity, desiring to be liberated as deity and mandala, the desired result will not manifest. For example, if one's own body is like a vessel of foul vomit, meditating on it as the deity of bliss, joy, fear, secrecy, etc., is like anointing it with fine fragrance. Similarly, if one meditates on what is not the container, its contents, deity, and mandala as deity and mandala, thinking it is the characteristic of the Vajrayana, then alas! The view of the Vajrayana, which is the indivisible equality of samsara and nirvana, and the practice of the generation and completion stages, will all become mere images, like a lamp in a painting. Therefore, although all phenomena of the container and its contents are established as the abode of wisdom in the true meaning of reality as deity and mandala, if one does not realize this, and the appearance seen by childish observers is inconsistent with the place and appearance in the face of universal convention, and the way it appears is impure,