English
Since the manner of practice is not spoken of truthfully, it is seen as contradictory to accept in any way this manner of accomplishing the great purity. Therefore, it is devoid of realizing the profound meaning of the tantras as they are. Second, specifically showing the great purity, equality, and non-duality, divided into three: Showing that the common object of observation, appearance and emptiness, each alone is not permissible; Showing the union, purity, and equality as truth, inseparable; The manner of accomplishing great purity and the qualities of certainty. First, this is shown through eleven verses and three lines, beginning with "common." Therein, the so-called common object of observation, appearance and emptiness, each alone is not permissible, i.e., unreasonable, and the reason for this is explained in detail. If the so-called common object of observation is nothing at all, merely emptiness, then any sentient being, including humans, and even the sky, which is nothing at all, would appear as a pot, etc., capable of functioning. And the things that function, such as pots, would also be like the sky, nothing at all, and would have to not appear. Therefore, emptiness alone, devoid of appearance and nothing at all, is not suitable as a common object of observation. If it appears as water, etc., then the son of a barren woman and flowers in the sky, etc., would also be suitable as a common object of observation. Why would water, etc., not appear in everything? It should appear! In that case, things would either always exist in all times and places, just as they exist in one time and place, or they would not exist in all times and places, just as they do not exist in one time and place. All the faults mentioned when things are considered to be without cause apply equally to this. Furthermore, the state of emptiness, which is nothing at all, is itself a non-thing, and yet it is not a thing of appearance, such as water. Why? Because the two are mutually contradictory. If there were an appearance that is not empty in essence as a common object of observation, then emptiness alone, which is nothing at all, would not be a common object of observation, or it would contradict the self-statement that is the basis of appearance, and therefore it is unreasonable. Well, then, you said earlier that in your own system, emptiness and dependent arising...
Chinese
如果有人问，如何解释显现和空性二者不相违背，而是融合或无二无别地显现呢？这里，因为这是在二取法（二元对立）的显现中，对外境进行观察的世俗名言量之安立的场合，所以，从这个角度来看，同一个事物存在和不存在是相违背的。因为互相排斥，所以不可能二者都是。如前所述，在同一个事物上，显现和空性、二谛如火和热一样不相违背的解释，是因为这是圣者无二取显现的境界，所以要很好地区分二者。第二，仅仅从与空性分离的显现来看是不行的。如果仅仅存在与自性空性相分离的非空显现，那么它不能作为共同观察的显现基础。如果考察这个非空的共同显现基础，它会如何显现为水、脓、甘露等显现呢？因为没有人能够想象出一种无法清晰区分的显现，所以它是超出了思维和言语的范围，非常不合理。因此，认为存在一个非空显现作为共同显现基础的观点是不成立的。为什么呢？因为没有能成立的量，即在没有被任何量所见的情况下，就说存在这样的显现基础，这仅仅是一个没有论据的承诺，所以在任何情况下都是不能成立的。另外一个过失是，如果显现为水、脓等的事物被确定为与空性分离，那么从显现为水等的事物中，脓等其他事物在任何情况下都不应该显现。并且，因为这个非空显现是真实成立的显现，所以这个显现会经得起胜义谛的观察理智的分析等等。此外，水、脓和甘露等的共同显现基础，与水等三者中的任何一个都是相违背的。例如，如果显现为水的事物的显现基础被确定为脓，那么它怎么会显现为水呢？就像火不会显现为水一样。如果显现为水的基础不是脓，也不是水，而是被确定为水本身，那么水本身显现为水，又怎么会显现为脓等其他事物呢？根本不会显现。
English
If someone asks, how to explain that appearance and emptiness are not contradictory, but appear as integrated or non-dual? Here, because this is the occasion for establishing the conventional valid cognition that examines external objects in the appearance of dualistic phenomena, from this perspective, the existence and non-existence of the same object are contradictory. Because they are mutually exclusive, it is impossible for both to be true. As mentioned above, the explanation that appearance and emptiness, the two truths, on the same object are not contradictory like fire and heat, is because this is the realm of the noble ones' non-dualistic appearance, so it is important to distinguish between the two well. Second, it is not acceptable to only consider appearances that are separate from emptiness. If there is only a non-empty appearance that is separate from its own nature of emptiness, then it cannot serve as a common basis for observation. If we examine this non-empty common basis of appearance, how would it appear as appearances such as water, pus, nectar, etc.? Because no one can imagine an appearance that cannot be clearly distinguished, it is beyond thought and speech, and very unreasonable. Therefore, the view that there is a non-empty appearance as a common basis of appearance is not established. Why? Because there is no valid cognition to establish it, that is, without being seen by any valid cognition, to say that there is such a basis of appearance is merely a promise without proof, so it cannot be established in any way. Another fault is that if the things that appear as water, pus, etc. are determined to be separate from emptiness, then from the things that appear as water, etc., other things such as pus should not appear in any way. And, because this non-empty appearance is a truly established appearance, this appearance will withstand the analysis of wisdom that examines ultimate truth, and so on. Furthermore, the common basis of appearance of water, pus, and nectar, etc., is contradictory to any of the three, water, etc. For example, if the basis of appearance of the thing that appears as water is determined to be pus, then how would it appear as water? Just as fire would not appear as water. If the basis of what appears as water is not pus, nor is it water, but is determined to be water itself, then how would water itself appear as water, and then appear as other things such as pus? It would not appear at all.
Chinese
例如，水本身不能像火等那样显现为其他事物。如果说饿鬼所见之境也还是水，那么，对于饿鬼来说，脓液的显现也就不存在了，这必然导致承认这一点的过失，因此是不合理的。总之，无论六道众生各自如何显现水等不共之相，显现的基础都不会与这些显现分离，如果分离，那么显现之物和显现的基础就会变得不同，这是不合理的。例如，柱子和瓶子彼此不是同一个基础。因此，应该理解为，除了显现之外，显现的基础不会以其他方式存在。第二部分有三个方面：揭示了作为基础的现象是空性与显现的结合，超越了局限和偏见，最终的常态是现象与万物和谐一致的纯净、平等和真理无二无别；道路的显现方式是纯净与不纯净，现象与常态不一致，显现为各种各样；揭示了不理解和理解的过失、功德和结果。第一部分有三个方面：揭示了胜义谛中的大平等性；论证了世俗谛中的大清净；揭示了最终的法界本智真谛无二无别的结合。第一点，因此，用“显空”等一个偈颂和两句来揭示。如上所述，一切法从一开始就是显空无别的结合，或者自性无有真实或成立的空性法界，以及与之不可分离的显现，它超越了任何局限，远离任何偏颇，这种显空结合、离戏、平等大性，轮回涅槃的一切法从一开始就安住于大平等性中。因此，这种平等性是自生智慧光明大圆满，从一开始就成就的意义，不被分别念的理智所扰乱，通过深奥的经续教证和理证确定下来，将实相无取舍地安住于平等中，这就是平等性大圆满，也就是般若波罗蜜多和离戏大中观。第二点，用“习惯了那种方式”等八个偈颂和一句来揭示。如上所述的
English
For example, water itself cannot appear as other things like fire, etc. If it is said that what appears to the hungry ghost is also water, then, for the hungry ghost, the appearance of pus would not exist either, which would inevitably lead to admitting this fault, and is therefore unreasonable. In short, no matter how each of the six types of beings manifests water and other uncommon appearances, the basis of manifestation will not be separate from those appearances. If it were separate, then the manifested thing and the basis of manifestation would become different, which is unreasonable. For example, a pillar and a vase are not the same basis for each other. Therefore, it should be understood that apart from the manifestation, the basis of manifestation does not exist in any other way. The second part has three aspects: revealing that the phenomena as the basis is the union of emptiness and appearance, transcending limitations and biases, and the ultimate state is the pure, equal, and truthful inseparability of phenomena and all things in harmony; the way the path appears is pure and impure, the phenomena and the normal state are inconsistent, and appear in various ways; revealing the faults, merits, and results of not understanding and understanding. The first part has three aspects: revealing the great equality in the ultimate truth; arguing for the great purity in the conventional truth; revealing the ultimate Dharmadhatu primordial wisdom truth as the inseparable union. The first point, therefore, is revealed by one verse and two lines such as "appearance and emptiness." As stated above, all dharmas from the beginning are the union of appearance and emptiness without distinction, or the emptiness Dharmadhatu without truth or establishment in its own nature, and the appearance that is inseparable from it, which transcends any limitation and is free from any bias. This union of appearance and emptiness, free from elaboration, great equality, all dharmas of samsara and nirvana from the beginning abide in great equality. Therefore, this equality is the self-born wisdom, clear light, great perfection, the meaning accomplished from the beginning, not disturbed by the intellect of discrimination, determined by the profound sutra and tantra teachings and reasoning, and abiding in equality without taking or leaving reality, which is the great perfection of equality, which is also the Prajnaparamita and the great Madhyamaka free from elaboration. The second point is revealed by eight verses and one line such as "accustomed to that way." As mentioned above,
Chinese
在如实串习此（清净）的过程中，于道的阶段中，首先依赖清净的见解，通过正理之路，将所有内外不净显现之事物，确信为本自清净之大智慧中自解脱的显有，乃是完全清净之法身自性。此乃对实有确信为实有的信念。此信念与无欺金刚句续部的意趣之义完全相符且成就，与续部之义极其一致。因此，如幻网无二续部中所说，五蕴显现如无自性的幻象，此无有偏颇与分别的显现，即是本自清净的刹土与本尊之显现。对此所说之甚深意趣生起不可逆转之信心。例如，饿鬼道的众生将清净之水也视为脓血，通过清净恶业之力的遮障，当从脓血之显现与执着中解脱或返回时，最初水才显现为水。当他们能够看见时，脓血之显现与执着也被理解为颠倒的见解，是虚假的显现。同样，当所见之处与显现不一致，所见之相不净时，所见之物也被理解为虚假，而实相则是本自清净之大坛城。当如是如理串习时，对于他们来说，这清净之水显现为水，这也是业障完全清净的王子菩萨们，将此水中每一微尘都视为无数佛陀的清净刹土，并将此水直接视为大母玛玛吉，显现并从中嬉戏，成为乐空大智慧的助伴。极其清净究竟的境界，是二障习气细微之处也极其清净或断除的佛陀之位，在此清净、平等、双运、大平等味中，所见之物与增减无关，所见之处与显现完全一致，因此将永远见到大清净。因此，极其清净的佛陀之见，是由于断除了包括二障习气在内的一切，而对事物实相的正确、究竟、如实、无谬之见。
English
In the process of familiarizing oneself with this (purity) as it is, during the stage of the path, first, relying on the pure view, through the path of valid reasoning, one ascertains that all impure appearances of external and internal objects are the very nature of the Dharmakaya, the spontaneously liberated appearances and existences in the great primordial wisdom of original purity. This is the belief of certainty in what is, as it is. This belief perfectly accords with and accomplishes the meaning of the intention of the infallible Vajra lineage tantras, and is extremely consistent with the meaning of the tantras. Therefore, as stated in the illusory net non-duality tantra, the appearance of the five aggregates is like an illusion without inherent existence, and this appearance, without partiality or discrimination, is the appearance of a field and deity that is originally completely pure. A non-returning faith will arise correctly in the profound meaning of what is said. For example, beings in the preta realm see even pure water as pus and blood. Through the power of purifying the obscurations of negative karma, when they are freed or turned back from the appearance and clinging to pus and blood, then water itself appears as water. When they are able to see, the appearance and clinging to pus and blood are also understood as inverted views, as false appearances. Similarly, when the place and appearance are inconsistent, and what appears is impure, what is seen is understood to be false, and the true nature is understood to be the great mandala of original purity. When one becomes accustomed to this in the proper way, for them, this pure water appears as water. This is also because the princes and great Bodhisattvas, whose karmic obscurations are completely purified, see each atom of that water as countless pure Buddha-fields, and directly see that water as the Great Mother Mamaki, appearing and playing in it, becoming a companion of the great bliss-emptiness wisdom. The ultimate state of complete purity is the state of Buddhahood, where even the subtle habitual tendencies of the two obscurations are completely purified or abandoned. In this purity, equality, union, and great equal taste, what is seen is without increase or decrease, and the place and appearance are completely consistent, so one will always see great purity. Therefore, the view of the completely pure Buddha is the correct, ultimate, true, and unerring view of the reality of things, because it has abandoned everything, including the habitual tendencies of the two obscurations.