Chinese
这不合理也不合逻辑。如果那样，那种中观的自性就成了仅仅是实相的断灭空，并且由于将所有世俗的基、道、果的显现都执着为无有而有，所以是错误的显现，仅仅是应断之法，因此说没有。这样就对所有的基、道、果的显现施加了无法容忍的诽谤。而且，如果那样的道走到尽头而成佛时，脱离了一切障碍的法界也因为显空分离而只剩下断灭空，或者变成像断灭空虚空一样，认为没有果法的功德，如二智等。你就像小乘人一样，通过声闻、缘觉的道，像木柴烧尽的火焰一样，什么都没有地进入无余涅槃，或者像想要进入寂灭一样。同样，如果认为那样的中观自性，即使大乘的涅槃现前圆满成佛，二智的智慧等果法的功德也会像油尽灯灭一样什么都没有，那么和小乘人所认为的在意义上连微尘许的差别都没有。因此，非常不合理，而且不仅如此，还诽谤双运的法界或者显空无二的果法智慧，施加了无法容忍的诽谤，像断灭空虚空一样的你，是无与伦比的释迦狮子的教法精髓显空双运的盗贼，全知胜者在诸多经续中都清楚地宣说了你是摧毁甚深意义的圣法的罪人，这些教证已经彻底地击败了你。而且，正确的理智也因为认为空和有二者相违，所以认为显空分离的断灭空的那种自性，对于名言正确的量所获得的实有，施加了极大的诽谤。通过辨别二谛的正确的量，以不可摧毁的金刚之火，能够像烧掉草堆一样烧毁显空分离并且施加诽谤的断灭空之邪见的山，使其无余地毁灭，因此要知道理智的损害是不可避免地会降临的。三、以该方式指示显密道的要点有三。显
English
This is neither reasonable nor logical. If that were the case, the very nature of such Madhyamaka would become merely the absolute emptiness of annihilation, and since all the appearances of the basis, path, and result in conventional truth are apprehended as existent in the non-existent, they would be mistaken appearances, solely to be abandoned. Thus, it would be said that they do not exist, and an unbearable slander would be cast upon all the appearances of the basis, path, and result. Moreover, if such a path were to reach its culmination and one were to become a Buddha, the realm of reality, free from all obscurations, would also be separated from appearance and emptiness, leaving only a mere emptiness of annihilation, or it would become like an empty void of annihilation, and it would be asserted that there are no qualities of the resultant Dharma, such as the two wisdoms. You, like the Lesser Vehicle practitioners, would enter into nirvana without remainder, like a fire with exhausted fuel, through the paths of the Hearers and Solitary Realizers, with nothing remaining, or as if desiring to enter into cessation. Similarly, if one were to assert such a nature of Madhyamaka, even if one were to manifestly and completely awaken to the nirvana of the Great Vehicle, the qualities of the resultant Dharma, such as the wisdom of the two wisdoms, would become like a lamp extinguished when the oil is exhausted, with nothing remaining. Therefore, there would be not even a particle of difference in meaning from what is asserted by the Lesser Vehicle practitioners. Thus, it is extremely unreasonable, and moreover, it casts an unbearable slander by denying the realm of union or the wisdom of the resultant Dharma, which is the non-duality of appearance and emptiness. You, whose mind is like an empty void of annihilation, are a thief of the essence of the teachings of the incomparable Shakya Simha, the union of appearance and emptiness, and the all-knowing Victor has clearly declared in many sutras and tantras that you are a person who destroys the sacred Dharma of profound definitive meaning. These scriptural statements have thoroughly defeated you. Moreover, correct reasoning also considers emptiness and existence to be contradictory, so it asserts that such a nature of annihilation emptiness, separated from appearance and emptiness, is a great slander against the existent reality obtained by valid conventional cognition. Through the correct measure of discriminating the two truths, with the indestructible vajra fire, it is possible to burn the mountain of the wrong view of annihilation emptiness, which is separated from appearance and emptiness and casts slander, like burning a pile of grass, and to destroy it without remainder. Therefore, it should be known that the harm of reasoning will inevitably befall it. 3. In that way, there are three points to be shown regarding the essential points of the sutra and tantra paths. Sutra
Chinese
共同宣讲引导次第之扼要。分别宣讲显密引导次第与见解之差别。以彼理亦可表示其他之理。初中有三：总说，广说，义摄。初者，以“以中观”等四句偈颂宣说。因此，于抉择实相之中观论典，经与论中，于显空二谛各自观察之量所引生的智慧，因之中观自以理如实观察，若未真实成立，则彼时双运果之中观或果之等持之智慧，二谛双运自不成就。是故，暂且一切事物之实相，于显空二谛之理，虽以二谛观察之正理而抉择，然果实相二谛无别，或显空双运离戏平等性中成立与证悟，当知是因与果显密乘之甚深精要。因此，以圣者等持双运之智慧，随顺而抉择与修习彼等，以二谛轮番修习之理，以次第断除二边之理，不住于任何边，是故超离心识之双运智慧，于何者宣说之故，是中观且是大中观。如是，若以轮番之二谛修习之理，何时未真实触及远离轮番之双运智慧，则彼时诸佛之意趣精要或究竟之双运无二智慧，非自性之大中观。第二，以“钻木钻木”等十四句偈颂与一句偈颂宣说。譬如，钻木与钻木所依之木二者不分离而钻木之力所生之火，如是焚烧自己所生之二木，如是，显空二谛各自观察之二量之无垢智慧，以双运聚合之力所生或引导之二谛或显空无二双运之智慧。
English
Generally explaining the essential points of the path of the stages. Specifically explaining the differences between the essential points of the path and the views of Sutra and Tantra. Also showing how other methods can be represented by this method. Firstly, there are three parts: general explanation, detailed explanation, and summary of the meaning. Firstly: It is explained by four verses beginning with "Therefore, the Madhyamaka..." Therefore, in the Madhyamaka treatises that determine the nature of reality, in all the sutras and shastras, the wisdom derived from the measure that individually examines appearance and emptiness, the two truths, the Madhyamaka of the cause itself, if it is not properly examined by reason and not truly established, then as long as that is the case, the wisdom of the union of the two truths, the Madhyamaka of the result or the samadhi of the result, will not be accomplished. Therefore, for the time being, the nature of all phenomena, in the manner of the two truths of appearance and emptiness, even if it is determined by the correct reasoning that examines the two truths, the result, the nature of reality, is inseparable from the two truths, or the realization and understanding that appearance and emptiness are established in the equality of non-proliferation, is the profound essence of the Sutra and Tantra vehicles of cause and effect. Therefore, it should be known that it is the supreme essence. Therefore, those who determine and meditate in accordance with the wisdom of the union of the noble samadhi, by the method of meditating on the two truths alternately, by the method of gradually abandoning the two extremes, do not abide in any extreme, so the wisdom of the union that transcends the mind, because it is spoken to whom, is Madhyamaka and also great. Thus, as long as one does not actually touch the wisdom of the union that is free from alternation by the method of meditating on the two truths alternately, then the essence of the intention of all the Buddhas, or the ultimate wisdom of the union that is the ultimate, is not the great Madhyamaka of selflessness. Secondly, it is explained by fourteen verses and one line beginning with "Rubbing wood, rubbing..." For example, just as the fire that arises from the power of rubbing the rubbing wood and the wood on which the rubbing depends without separating them burns the two woods from which it arose without leaving any residue, so too, the stainless wisdom of the two measures that individually examine appearance and emptiness, the two truths, arises from the power of the union, or the wisdom of the union of the two truths or the non-duality of appearance and emptiness.
Chinese
因此，通过（智慧）之火，将存在与不存在、是与非等等四边戏论，以及二取的所有因，全部寂灭，在圣者的等持中，境与有境二者皆不存在的智慧本身，被称为真俗二谛双运大果位中观。像这样，不堕入二谛显现空性各自一方，双运无二的智慧，通过后得分别的智慧，以真俗二谛或方便智慧或界智，或者显空双运等名称或术语，进行分别安立和阐述，但实际上，在超越言语概念之境的圣者等持无二双运大智慧面前，显现、空性和双运的体性，并非可以分别指定为“这个”和“那个”，因为显现是世俗名言，是衡量推理的境或所得，空性是胜义，是衡量推理的境或所得，而双运是显空二者无分别的混合部分。这些都是排除他者的声音和概念的境地。因此，超越言语概念的圣者等持的真实状态，仅仅是各自自明的无二智慧，而等持显现和无显现等所有名称，都偏向于显空各自一方，是言语概念的境地，因此，无论如何阐述，在圣者等持的大智慧面前，都无法通过理证真实成立，即不会成立。因此，只要仍然存在显空各自显现的交替二谛，如实修习，就是具有二取的心生智慧。当不再修习交替二谛，而是现量见到或获得圣者等持双运无二的智慧时，蕴和界等所破之法，通过胜义分别的量，被断定或确定为无自性，这种否定性遮破，舍弃显现的空性，如同无心之木，已经完全超越，不再以空性作为遮破对象，显现作为否定对象的方式显现。
English
Therefore, through the fire of (wisdom), all the causes of dualistic appearance, such as the four extremes of existence and non-existence, being and non-being, etc., are completely pacified. In the samadhi of the noble ones, the wisdom itself, in which neither the object nor the subject exists, is called the Great Fruitional Madhyamaka of the Union of Two Truths. Like this, without falling into either side of the two truths of appearance and emptiness, that non-dual wisdom of union, through the wisdom of subsequent discrimination, is nominally established and explained as the two truths, or skillful means and wisdom, or the realm of wisdom, or the union of appearance and emptiness, etc. But in reality, in the face of the great non-dual union wisdom of the noble samadhi that transcends the realm of words and concepts, the nature of appearance, emptiness, and union cannot be separately designated as "this" and "that," because appearance is conventional truth, the object or attainment of valid cognition that examines terminology, emptiness is ultimate truth, the object or attainment of valid cognition that examines meaning, and union is the inseparable mixture of appearance and emptiness. These are all the realms of sounds and concepts that exclude others. Therefore, the true state of the noble samadhi that transcends those terms of words and concepts is merely the non-dual wisdom of self-awareness, and all the terms such as samadhi with appearance and without appearance are biased towards either appearance or emptiness, and are the realm of words and concepts. Therefore, no matter how it is explained, it cannot be truly established by reasoning in the face of the great wisdom of the noble samadhi, that is, it will not be established. Therefore, as long as the alternating two truths of appearance and emptiness each appearing are still present, truly practicing them is the wisdom born of dualistic mind. When one no longer practices the alternating two truths, but directly sees or attains the non-dual wisdom of the noble samadhi union, the objects to be refuted, such as the aggregates and elements, are determined or ascertained as being without inherent existence by the valid cognitions that analyze the ultimate truth. This negative refutation, the emptiness that abandons appearance, like a heartless tree, has completely transcended, and no longer appears in the manner of emptiness as the object to be refuted and appearance as the object to be negated.
Chinese
按照这种方式，将显现和空性二者无别的法界自性执着为并非空性，以及将与法界无二的光明智慧的显现本身视为不存在而加以否定，与所有这些相违背的，是证悟胜义谛双运二者无别的光明智慧的显现本身视为不存在而加以否定，与所有这些相违背的，是证悟胜义谛双运二者无别的智慧，法界与觉性，或者法界与智慧，原本不可分离的甚深状态，那唯一的状态，其自性是赤裸裸的，无法用“这是”这样的记号、理由、比喻以及概念来表示和言说，因此被认为是远远超出言语、思想和表达的范畴。虽然如此，但并非像外道所认为的那样，如同不由自主的造物主一样，任何人都无法证悟。而是这样，依靠无垢的经文的显现，通过无垢的理智进行分析，从而引出的圣者的等持，双运二者无别的自性，瑜伽士们各自通过自证智慧的体验所获得的清净智慧，能够确定法界显现和空性不可分离，从而如实地阐明了无须扬弃和安立的实相，如同明灯一般，能够驱散所有的怀疑，对于瑜伽士们来说，这是显而易见的。第三部分是，通过《经道方便》等三句偈颂来阐述。经道中，方便显现的部分和智慧空性的部分，二者相互之间通过彼此包含的方式来使其不可分离，而金刚乘密咒道的甚深道路，则是方便显现和智慧空性二者原本不可分离，通过亲身体验来证悟和熟悉，仅仅是这种差别而已。从意义的自性上来说，显现和空性融合的离戏大中观，以及法界与智慧二者无别的光明大圆满，二者在双运二者无别的智慧中，意义是相同的，仅仅是作为表示的名称或名相的类别而已。除此之外，没有更高或更殊胜的见解，因为显现和空性、二谛是轮流安立的有和无，以及二