English
It is not the case that things are established as being proven by valid cognition, the measurer and the measured, solely by their own power. If they were established solely by their own power, then reality would be subject to analysis. Therefore, when it says, "the single water," although it is true that water itself is established as infallibly apprehended by valid cognition because it is not obscured by the cause of error, it is not established solely by its own power without depending on that. Thus, since it is not possible to analyze ultimate truth, water is not established by valid cognition, and for the consciousness of a preta, that water is not established by valid cognition either. Therefore, in relation to water and so forth, for objects to be measured that are apprehended by oneself and are not obscured by the cause of error, there is direct perception, and when inference is led by valid signs, then in the ascertainment of those objects, however valid cognition determines them, there is no deception in taking or rejecting, entering or withdrawing, and therefore valid cognition is well established, and since there is no deception according to how it determines, it is not meaningless to show that. By its force, the opposite, non-valid cognition, is also shown to be delusion. Secondly, therefore, it is shown by three verses and three lines, such as "the single water." Therefore, when it says "the single water," it also relies on the valid cognition of the self-apprehending person's vision that is not obscured by the cause of error, and establishes the water established by valid cognition as the basis for observation. If one relies on the deity itself, then one must take the single nectar established by valid cognition as the basis for observation, and not take water and pus as the basis for observation. If it is not like that, if nothing is established by valid cognition, such as a cup of water, when a preta sees pus, a human sees water, and a deity sees nectar, then those three do not gather on the same basis, and if none of those three is a basis for observation established by valid cognition, then it is not possible to prove by valid cognition that one sees something other than those three, so the basis for observation becomes unstable, and therefore the seen objects, pus and so on, all disappear. In that case, if the water seen by humans is not water itself, then it is not possible to prove that something else is seen as water, so it is completely unreasonable, and therefore it would follow that the word "water" would completely disappear. For that kind of view, all the establishments of conventional valid cognition are completely untenable.
Chinese
如果那样转变，那么不成立量之理也不合理，因此取舍、进入和返回都将变得毫无意义。第三，有三点：分为两种情况，最终归于一种，因此成就大清净是不共的。第一点分为两部分：不清净的此岸所见的世俗量，以及依赖于清净的观察的世俗量。第一，因此，用“暂时的”等两段偈颂和三句来表示。因此，对于未被内外暂时的错乱因素所迷惑的根识境中显现的事物本身，暂时必须在此岸所见的角度来证明是量成立的或自相。例如，对于根识来说，水本身显现为水，海市蜃楼显现为水，水显现的识未被暂时的错乱因素所迷惑，因此不迷惑的识是量，而海市蜃楼显现为水的识被错乱因素所迷惑，因此迷惑的识不是量。这两者的对境，也应知晓，在名言上，水具有自相，而海市蜃楼不具有自相的差别。因此，在暂时的情况下，对于饿鬼本身，由于往昔业力的恶劣障碍，人们所见的清水本身显现为脓液，然而当往昔恶业的过失或障碍消除时，就像人们一样显现并见到水。因此，相对于此，暂时人们所见的水本身是量，而另一种情况，饿鬼由于业力的恶劣障碍所转变，显现为脓液，因此暂时在此岸所见的角度，水本身被证明是量。同样，对于水和甘露等也是如此。第二，用“最终智慧”等两段偈颂和两句来表示。由于完全转变，如实见到世俗的最终状态的清净观察所依赖的量理进行分析时，不清净的此岸所见的显现，如水和脓液等，所有这些都是由于习气错乱的力量而显现。除此之外，由于舍弃了习气错乱的显现，对于完全转变的圣者们来说，人们所见的水本身，由于清净，也显现并见到为佛的净土和母续大母的形象。因此，人们所见
English
If it transforms in that way, then the tenets of non-valid cognition are also unreasonable, so all acceptance and rejection, entering and returning, will become meaningless. Third, there are three points: establishing it in two temporary states, ultimately proving it as one, therefore, accomplishing the great purity is uncommon. The first point has two parts: the mundane valid cognition of impure appearances seen from this side, and the mundane valid cognition based on pure vision. First, therefore, it is shown by two verses and three lines, such as "temporary." Therefore, for the object appearing in the sense field that is not obscured by temporary causes of delusion, both internal and external, it is necessary to prove that it is validly established or self-characterized, from the perspective of this side, for the time being. For example, for sense consciousness, water itself appears as water, and a mirage appears as water. The consciousness that water appears as is not obscured by temporary causes of delusion, so the non-deluded consciousness is valid, and the consciousness that a mirage appears as water is obscured by causes of delusion, so the deluded consciousness is not valid. The objects of these two should also be understood as having the difference that, conventionally, water has self-characterization, and a mirage does not have self-characterization. Therefore, in the temporary state, for a preta, due to the bad obscurations of past karma, the pure water seen by people appears as pus, but when that fault or obscuration of bad past karma is removed or eliminated, then it appears and is seen as water, just like people. Therefore, in relation to that, for the time being, the water seen by people is valid, and in the other case, the preta is transformed by the fault of bad karmic obscurations, so it appears as pus. Therefore, for the time being, from the perspective of this side, water itself is proven to be valid. Similarly, it is the same for water and nectar, and so on. Second, it is shown by two verses and two lines, such as "ultimate knowledge." When analyzing with the valid reasoning based on pure vision that sees the ultimate state of affairs of convention as it is, due to complete transformation, all the appearances seen from this side, such as water and pus, appear due to the power of habitual imprints of delusion. Other than that, because the appearances of habitual imprints of delusion are abandoned, for the completely transformed noble ones, the water seen by people appears and is seen as the pure Buddha-field and the form of the great mother Mamaki. Therefore, what is seen by people
Chinese
仅仅是“哇”字的水，不依赖于其他事物，就绝对不能成立为量，因此是不可证成的。因此，通过逐渐净化先前恶业的习气所造成的迷惑之障，随着净化的程度越来越高，所见到的景象也越来越清晰。相对于较低的见解，较高的见解被认为是量，这完全是通过名言理性的推理来成立的，并且没有损害，因此是真实可信的。第二，究竟一的证成：通过“究竟彼”等两颂来阐述。究竟的实相，法界，是二谛无别或双运，不是一分为二的。因此，如实照见究竟实相的量也是究竟的，不是二元的，而是唯一的。因为不存在第二个究竟的量。因此，究竟的实相是唯一的真谛，是清净、平等、双运的。如实照见它的量也是自生智慧，是唯一的全知，除此之外别无他物。遮蔽照见实相的所断，也只有无明，即迷惑的自性。因为没有超出无明之外的其他遮蔽。因此，在宁玛派的续部和窍诀中，将佛陀和众生仅仅区分为觉性和无明，这才是极其深奥的要义，是究竟真实的精华。第三，因此，证成大清净的不共之处：通过“因此，量的”等两颂来阐述。如前所述，因此，凭借清净的见解，以名言量的形式，将所有内外显现都证成为本初自性清净的刹土和本尊，这正是宁玛派金刚乘甚深之自宗。如实照见它，并善加阐释的全知荣宗玛哈班智达的《显现本尊证成》等善说，如同狮子吼一般，象征着全知龙钦巴等宁玛派在世俗中证成大清净的教理、理证和窍诀，是无与伦比的，与其他的宗派完全不同。除此之外，在世俗中证成大清净的
English
The water of the syllable "va" alone, without depending on anything else, cannot be established as a valid cognition in an absolute sense, and therefore it is not something that can be proven. Therefore, by gradually purifying the obscurations of delusion caused by the imprints of previous negative actions, the more purified it becomes, the clearer the vision becomes. In relation to the lower visions, the higher visions are accepted as valid cognitions. This is established through reasoning based on conventional terms and is without harm, so it is indeed the correct and valid view. Second, the establishment of the ultimate oneness: This is shown through two verses beginning with "The ultimate itself." The ultimate reality, the Dharmadhatu, is the indivisibility of the two truths, or the union, which is not two but one. Therefore, the valid cognition that sees the ultimate reality as it is, is also ultimate, not dual, but one. There is no second ultimate valid cognition, so it does not exist. Therefore, the ultimate reality is the single truth, pure, equal, and united. The valid cognition that sees it as it is, is also the self-arisen wisdom, the single all-knowing, and there is nothing else besides it. The objects to be abandoned that obscure the seeing of that reality are also only ignorance, the nature of delusion. Because there is nothing that is not included in or has passed beyond ignorance, the teachings in the early translation tantras and instructions that distinguish between Buddhas and sentient beings as simply awareness and ignorance, are the very profound meaning, the ultimate and correct essence. Third, therefore, the uncommon establishment of great purity: This is shown through two verses beginning with "Therefore, the valid cognition." As explained above, therefore, by relying on the pure view, in the manner of conventional valid cognition, establishing all outer and inner appearances as primordially, naturally pure realms and deities, this is the very profound self-tradition of the early translation Vajrayana. Symbolized by the good explanations of the omniscient Rongzom Mahapandita, such as "Establishing Appearances as Deities," which sees it as it is and excellently explains it, like the roar of a lion. The scriptures, reasoning, and instructions of the early translation school, such as the omniscient Longchenpa, which establish great purity in the relative truth, are unparalleled and completely uncommon to others. Other than that, establishing great purity in the relative truth
Chinese
由于没有如实地说出修持的方式，因此无论如何承认在这种成就大清净的方式上都是矛盾的，因此远离了如实证悟续部深义。第二，分别显示大清净平等无别，分为三：共同的观察对象，显现和空性各自不能成立的阐述；双运清净平等，真谛无别的阐述；成就大清净的方式和决定的功德。第一，通过共同等十一颂和三句来阐述。其中，所谓的共同的观察对象，显现和空性各自不能成立，即不合理，并详细阐述了其中的理由。如果所谓的共同的观察对象什么都没有，仅仅是空性，那么无论是什么样的众生，乃至什么都没有的虚空，也会显现为能起作用的瓶子等，而瓶子等能起作用的事物，也会像虚空一样什么都没有而不显现，因此，与显现相分离的什么都没有的空性，不能作为共同的观察对象，如果显现为水等，那么石女的儿子和虚空的花朵等，也不能作为共同的观察对象，为什么水等一切都不显现呢？应该显现啊。这样一来，事物就像在某个时间和地点存在一样，应该在所有时间和地点都恒常存在，或者像在某个时间和地点不存在一样，应该在所有时间和地点都不存在。事物被认为是无因的，正如前面所说的一切过失，同样适用于此。此外，什么都没有的空性状态，明明是非事物，却不存在是水等显现的事物，为什么呢？因为这两者相互矛盾。如果存在本体不空的显现作为共同的观察对象，那么仅仅是什么都没有的空性，就不能作为共同的观察对象，或者与作为显现基础的自语相矛盾，因此是不合理的。那么，你之前所说的自宗是空性和缘起