English
The refutation of debate is shown by ten verses such as "both have equal strength." If the two truths are established by the valid means of examining each, and the appearance of emptiness or the two truths are established with equal strength or equal footing, then if it becomes true, would all conventional things not be empty but become ultimate? Both truths are equal or the same in emptiness because they are not established by nature from the very beginning. Since the two objects of appearance, conventional, and emptiness, ultimate, are not established as different by nature or meaning, whatever appears is empty in nature, so how can things not be empty? No. Because the two truths appear to be the same, it is definitely established that the appearance of emptiness and the two truths are equally empty. If appearance itself does not exist, how can one know that it is empty? It cannot be known. Because whatever does not appear cannot be realized as empty. Therefore, not only are appearance and emptiness not contradictory, but they are also mutually cause and effect, that is, emptiness is dependent arising, and dependent arising appears as emptiness. If either appearance or emptiness exists, the other also exists inseparably like fire and heat. When deep certainty arises, all the nets of doubt are cut off in the sense that appearance and emptiness are never separate. Therefore, since neither appearance nor emptiness is not pervaded by the other, whatever appears is necessarily emptiness, and whatever is emptiness is necessarily appearance. Therefore, no matter how one measures appearance and emptiness, there is no contradiction, so it is true to see it that way, that is, whatever appears is emptiness, and emptiness is appearance. Form is emptiness. Emptiness is form. Form is not different from emptiness. Emptiness is not different from form. Thus it is said. That is, if one knows that the appearance of form, etc., is empty, one realizes that appearance itself is not truly established, but is empty. If one knows that emptiness appears as form, etc., or is appearance, one does not think that emptiness exists as truly established, so one does not grasp, and thus one can realize that emptiness is also without inherent existence. Therefore, appearance and emptiness are inseparable.
Chinese
当在双运中见到时，显空二者成立为实有，无论何时都不会再返回，即无论何时都不会变成真实存在的他体，因此也不会执着于它。虽然如此不可分离，但无论显现什么色等，其本性皆为空性，因此本来空性即是不可分离的。无论显现什么色等，都无法抛弃它而在彼岸或他处成立空性，因为丝毫也不存在，所以从本初以来就与显现不可分离。总之，本来无论显现什么都与空性不可分离，无论什么空性也与显现不可分离，已经阐释了无别或双运。显空二谛不可分离，故而平等或相同，因此只要以分别二谛的二种量，交替地修习所证悟的二谛，就是心所智慧，即具有能取所取的心所智慧，并且在这种具有能取所取二相的轮回状态中，心和心所的动摇，以能取所取的形象进行分别的障碍，由于能取所取二相分别的戏论极其微细，因此与远离二取的无二智慧光明无法接近，也无法证悟，所以如前所述，对于显空二谛分别观察的智慧，必须毫无错谬地平等运用二种量，不可取一舍一。其理由如下：当衡量二谛的二种量中，任何一种不完整或缺失时，那么从作为原因的衡量二谛的二种量中，良好产生的作为结果的无二双运智慧，必定不会产生和出现，因为原因不完整。例如，钻木和钻木器二者，缺少任何一个都无法真正生火。因此，方便显现的部分和智慧空性的部分分离，堕入各自的片面，就不是方便智慧双运的正道，至尊胜者在经续和传承上师的论著中如是说。
English
When seeing in union, the two, appearance and emptiness, are established as truly existent, and will never revert, meaning that they will never become truly different entities, and therefore will not be fixated upon. Although they are inseparable, whatever appears, such as form, etc., its nature is emptiness, therefore emptiness itself is inherently inseparable. Whatever appears, such as form, etc., emptiness cannot be established on the other shore or elsewhere by abandoning it, because it does not exist even slightly, so from the beginning it is inseparable from appearance. In short, from the beginning, whatever appears is inseparable from emptiness, and whatever is emptiness is inseparable from appearance, which has been explained as non-dual or union. Because the two truths of appearance and emptiness are inseparable, they are equal or the same, so as long as the two valid cognitions that analyze the two truths separately, alternately cultivate the two truths that are realized, it is mental wisdom, that is, mental wisdom with grasping and being grasped, and in this state of samsara with dualistic appearance of grasping and being grasped, the movement of mind and mental factors, the obscuration of conceptualization in the form of grasping and being grasped, because the proliferation of dualistic appearance of grasping and being grasped is extremely subtle, therefore the clear light of non-dual wisdom that is free from the two grasps cannot be approached and cannot be realized, so as mentioned above, the wisdom that separately examines the two truths of appearance and emptiness, the two valid cognitions without the stain of error must be used equally without taking one and abandoning the other. The reason for this is as follows: When any one of the two valid cognitions that measure the two truths is incomplete or missing, then the non-dual union wisdom that is the result of the two valid cognitions that measure the two truths as the cause will definitely not arise and appear, because the cause is incomplete. For example, fire cannot be truly produced if either the rubbing wood or the rubbing board is missing. Therefore, the part of skillful means appearance and the part of wisdom emptiness are separated and fall into their respective sides, which is not the correct path of skillful means and wisdom union, as the supreme Victorious One said in the sutras, tantras, and the treatises of the lineage masters.
Chinese
因此，他多次宣说了这些。第三，为了说明区分二谛并加以承认的必要结果，用八个诗节和两个诗句来阐述。因此，如果这两个衡量二谛的量没有聚集，或者放弃或分离任何一个，就不可能有二果的结合智慧，即伟大的自续生起和出现的方便或原因。因为没有其他任何可能，所以必须依赖于那个原因。即使如此，深寂灭戏论的结合智慧的自性，也超越了任何二元显现的思维和语言的表达对象，因此，用各种各样的实相介绍的符号方法和词语来象征性地显示，就像用手指指月一样，没有人能够真正直接地展示智慧的自性，因此，在秘密赞颂中，将介绍实相智慧的符号方法诀窍称为“词语自在珍宝”，在金刚藏续等甚深续部珍宝中，也用词语和各种符号方法来显示法界与智慧结合无二的智慧。因此，为了使超越世间的智慧，即深寂灭戏论的结合光明，不依赖于其他符号方法和词语，任何具有二元显现的思维都无法真正地把握其自性，因此，这表明了衡量二谛的量就是道路的中观。因此，以道路的中观，即二谛交替的方式进行分析和修习，其真实的结果就是现量成就和证悟俱生智的中观，即二谛无别结合的智慧。因此，在以两种量来确定二谛的实相或存在方式时，从显空二谛的角度来看，显现是世俗谛，是所破，空性是胜义谛，是能破，以二谛交替的方式来显示，其结果就是二谛无别，远离破立的结合智慧，即金
English
Therefore, he repeatedly spoke of these. Third, to explain the necessary result of distinguishing the two truths and acknowledging them, it is explained with eight verses and two lines. Therefore, if these two measures of examining the two truths are not gathered, or if any one is abandoned or separated, there can be no union wisdom of two fruits, that is, the means or cause of the great self-continuum arising and occurring. Because there is no other possibility, it is necessary to rely on that cause. Even so, the nature of the union wisdom of profound peace and freedom from elaboration transcends the object of thought and expression of any dualistic mind. Therefore, showing it symbolically with various symbolic methods and words of introducing reality is like pointing to the moon with a finger, but no one can truly and directly show the nature of wisdom itself. Therefore, in secret praise, the symbolic method of introducing the wisdom of reality is called the "precious empowerment of words." In the profound tantras such as the Vajra Essence Tantra, the wisdom of the union of the Dharmadhatu and wisdom is shown through words and various symbolic methods. Therefore, in order to make the wisdom that transcends the world, that is, the union of profound peace and freedom from elaboration, luminous, without relying on other symbolic methods and words, any mind with dualistic appearances cannot truly grasp its own nature. Therefore, this shows that the measure of examining the two truths is the Middle Way of the path. Therefore, by analyzing and practicing the Middle Way of the path, that is, the two truths in an alternating manner, the actual result is the wisdom of the Middle Way of equanimity, that is, the wisdom of the union of the two truths, which is manifestly accomplished and seen. Therefore, when determining the reality or mode of existence of the two truths with two kinds of measure, from the perspective of the two truths of appearance and emptiness, appearance is the conventional truth, which is to be refuted, and emptiness is the ultimate truth, which is the refuter, showing the two truths in an alternating manner. The result of this is the wisdom of the union of the two truths, which is inseparable from establishment and refutation, that is, the gol
Chinese
在至尊乘的续部中，大手印，大圆满等以名称的各种方式和术语来使用。因此，为了确立实相，有许多中观宗的论典和所有经论，它们将轮回和涅槃所包含的一切法，以世俗谛和胜义谛两种方式来确立和分别安立。像这样，如果不正确地依赖于辨别显现和空性等二谛的两种量，那么就无法如实地理解二谛无别的双运智慧，因为无法证悟。因此，全知胜者所说的任何数量的法门，也完全依赖于世间世俗的真理和圣者的胜义真理这两个真理。因此，对于分别分析二谛的量是否存在的承诺，被称为道中观。将果中观，即等持智慧之名，施加于因本身，从而交替地安立二谛，或者被称为小道中观。对此，不仅有在名言世俗中存在的承诺，而且在胜义中，蕴、界、处等，通过胜义的分析，空性仅仅是排除或断除所破的实有成立的单单的无有之遮遣，因此，相对于所破，也必然存在着实有成立或胜义中无有的承诺。第四，将因或道中观的承诺作为胜义自宗，然后转移到世俗他宗，从而显示以教理和正理损害的方式，是通过因或道的等六个偈颂来显示的。这样，因或道中观通过分别分析二谛的量，事物在胜义中是空性或无有，以及仅仅在名言世俗中显现或有，这样依赖于二谛分别如何承诺的这两种承诺，都是中观派及其自宗，而不是将胜义中无有或空性的承诺作为自宗，然后将世俗中存在的承诺安立或转移到其他世间老人的面前。
English
In the supreme vehicle's tantras, Mahamudra, Mahā-Ati, etc., are used with various names and terminologies. Therefore, in order to establish the reality, there are many Madhyamaka treatises and all the scriptures, which establish and distinctly posit all the phenomena encompassed by samsara and nirvana in terms of the two truths, conventional truth and ultimate truth. Like this, if one does not correctly rely on the two valid cognitions that discern the two truths, such as appearance and emptiness, then one will not be able to truly comprehend the non-dual wisdom of the two truths, because one cannot realize it. Therefore, whatever number of Dharma doors the omniscient Victor has spoken, they rely entirely on these two truths, the worldly conventional truth and the noble ultimate truth. Therefore, the commitment to whether or not there are valid cognitions that analyze the two truths separately is called the Madhyamaka of the path. Applying the name of the Madhyamaka of the result, the wisdom of equipoise, to the cause itself, thereby alternately establishing the two truths, or it is called the lesser Madhyamaka of the path. To this, not only is there a commitment that it exists in nominal convention, but also in the ultimate, in reality itself, the aggregates, elements, and sense bases, etc., through the analysis of the ultimate, emptiness is merely the single negation of eliminating or cutting off the truly established object to be negated, therefore, relative to the object to be negated, there must also necessarily be a commitment to the truly established or non-existent in the ultimate. Fourth, showing how the commitment of the Madhyamaka of the cause or path is taken as the ultimate own tenet and then transferred to the conventional other's perspective, thereby showing the way of harming with scripture and reasoning, is shown through the six verses beginning with "cause or path." Thus, the Madhyamaka of the cause or path, through the valid cognitions that separately analyze the two truths, that things are empty or non-existent in the ultimate, and that they merely appear or exist in nominal convention, how these two commitments that rely on the two truths separately are both the Madhyamikas and their own tenet, rather than taking the commitment to non-existence or emptiness in the ultimate as their own tenet, and then establishing or transferring the commitments to existence in the conventional to the face of other worldly elders.