English
There is no or union, the equality of samsara and nirvana, this reason should not be, for example, the existing horse and cow are not, or the vase and the mountain, the turtle hair two have no meaning of union and equality. In this regard, the water moon itself is not the real moon, so to say, the moon in the sky is empty, the water moon appears by itself, if these two are union, then how is it? Such appearance and emptiness union, no matter the wise or the foolish, is easy, the foolish cowherd can also realize, the cow is not a horse or empty with a horse, the wise and the foolish all know, the cow appears, obviously the wise and the foolish can see, so to realize emptiness and dependent arising, praise saying too rare, should not praise such praise, is the great Lord Buddha. Second, establish the reasonable self-school. Therefore, it is explained by one's own five verses and three sentences. As explained, therefore, for the Nyingma self-school that is not mistaken, the appearance of the water moon itself, observed with reason, the water moon itself inside and outside and other places, can not find the slightest of its own nature, so at the same time of no or emptiness, the water moon itself appears, when it appears, the water moon itself is away from all the play of existence and non-existence, is non-obstructive, but dependent arising does not disappear, so it can appear, so emptiness and appearance or existence two, like fire and heat without distinction, the wisdom of ordinary people can not accommodate, although it seems contradictory, but here, obviously emptiness and dependent arising or appearance and emptiness two are not contradictory, not only that, like fire and heat without distinction or see union, to this, Emaho, too rare, and therefore this is too rare, with very rare language, the great wise Lord Buddha and the holy beings including the heart son, unanimously praised the excellent should be praised, also greatly praised. Thus, all dharmas from beginning to end dwell in the reality of appearance and emptiness inseparable or union nature, so from the perspective of the nature of emptiness to determine or measure, the total collection of samsara and nirvana of all dharmas, there is no establishment of self-nature not empty, so all dharmas
Chinese
即使可以断言“现在是空性”，即便如此，在没有失去那不存在或空性的不存在方式或空性方式的情况下，缘起的显现不由任何人阻挡地自然显现，因此，法界与智慧无二无别地任运自成，即使如此，那显现的显现方式，在没有失去显现的显现方式的情况下，本来就安住于无基无根的广阔空性之中，即是：色即是空。空即是色。色不异于空。空亦不异于色。如是说。犹如火与热、水与湿一般，无有分别的结合，平等性，显现与空性不加区分，因此，对于远离戏论的实相，柱子和涅槃等有法，此为空性，以及由真实成立等所否定的对境所空，以及这是显现，这是空性等等，二法的区分永远无法找到，当内心深处确信远离一切戏论的显现与空性不加区分时，对于那些为了证悟究竟实相而努力和寻觅的堪布和智者们来说，如果认为“显现是不允许的，如果显现了，空性是不允许的”，如此执着于显现与空性的矛盾等等，因为毫无意义的邪见，对于难以证悟的究竟实相的甚深之处，不会产生灰心丧气的想法，不仅如此，反而因为内心深处确信显现与空性的结合，远离戏论的平等性，从而获得无与伦比的喜悦，这真是太神奇了，这是早期翻译传承的持明传承的良好传统之真正成果。如是说。因此，总的来说，甚深经续和窍诀的秘密词语，藏地前后期智者的口头传承，新旧密宗的教规中诸多不同之处的术语，见修行果的法相，以及实践和事业的各种仪轨，在如此繁荣和存在的佛教中，对于无与伦比的释迦王之教法，无论自方他方，都不会错误地认为存在矛盾，而是相信为了调伏众生的根器、意愿和想法，诸佛的事业无碍地自然显现，并对此产生信心而证悟。
English
Even if it can be asserted that "now is emptiness," even so, without losing the way of non-existence or the way of emptiness of that non-existence or emptiness, the appearance of dependent origination arises naturally in a way that cannot be prevented by anyone. Therefore, the realm of reality and wisdom are spontaneously accomplished as non-dual. Even so, the way that appearance appears, without losing the way of appearance, is primordially abiding in the great emptiness that is without foundation or root, namely: Form is emptiness. Emptiness is form. Form is not other than emptiness. Emptiness is also not other than form. As it is said. Like fire and heat, water and moisture, the union that is without distinction, equality, appearance and emptiness are not separate. Therefore, for the reality that is free from elaboration, the entities such as pillars and nirvana, this is emptiness, and what is negated by what is truly established, and this is appearance, this is emptiness, etc., a distinction of duality will never be found. When one is convinced from the depths of one's heart that appearance and emptiness are inseparable, free from all elaboration, for those Khenpos and wise ones who strive and seek to realize the ultimate reality, if they think, "Appearance is not allowed, if it appears, emptiness is not allowed," and so on, clinging to the contradiction between appearance and emptiness, etc., because of meaningless wrong views, for the profound place of the ultimate reality that is difficult to realize, there will be no discouragement or despair. Moreover, because one is convinced from the depths of one's heart of the union of appearance and emptiness, the equality that is free from elaboration, one obtains unsurpassed joy, which is truly wonderful, and is the true result of the good tradition of the Early Translation lineage of Vidyadharas. Thus it is said. Therefore, in general, the secret words of the profound sutras, tantras, and instructions, the oral traditions of the wise men of Tibet, both early and late, the terminology of the many different distinctions within the precepts of the new and old tantras, the Dharma language of view, meditation, and conduct, and the various systems of practice and activity, in this Buddhism that is so flourishing and existing, for the teachings of the incomparable Shakya King, whether one's own or another's, one should not mistakenly think that there are contradictions, but rather believe that the activity of the Buddhas arises naturally without obstruction, according to the faculties, wishes, and thoughts of beings to be tamed, and having faith in this, realize it.
Chinese
因此，弥勒怙主说：“自生之诸法，胜义唯信解。”如是，以信心善入，于理性的正说、不了义说、隐义说，密咒金刚乘中以六边四相之门所诠释者，如天鹅从水中取乳般，依于意义，将暂时和究竟之意，如实修持，从而了知一切教法皆无相违，并且将一切论典视为窍诀，此种讲修，是多闻的智者们以修持作为心髓珍宝应作的。既已高尚地诞生，则不应对法和他人，以及宗派偏见、自以为是的嗔恨心生起。即使如此，由于宿业的强大，对于最初所遇到的新旧教法和补特伽罗，也不应邪视，不应驳斥讲说和修持的教规，应尽己所能地守护和弘扬，如此则今生来世皆善，能利益教法和众生，并且能圆满二利的殊胜成就。否则，违犯誓言的惩罚是无尽的，今生来世将遭受无边的毁灭。因此，对于五大明处等，具有生来和后天学习的广大智慧，并且获得体验的温度，被上师和本尊现量摄受，获得善妙授记的贤哲圣士们，为了利益教法和众生，务必以智者的事业——讲、辩、著三事，无论谁具有有意义的破立辩论，自他任何智者都不应邪视，应以公正的态度，努力寻求其意旨，如此则能成为甚深智慧的滋养，除了利益之外，没有任何损害。如果不是这样，而是任凭嗔恨心，随意驳斥和妄加诽谤，那么即使是连什么都不懂的愚笨牧童，也会因盲目附和而自以为是，从而对正确的教法和补特伽罗产生邪见，造下极大的诽谤罪过，使他人遭受巨大的毁灭，自己也远离圣者的行持，被喜欢空谈的毁灭所控制，内心显现出来。远离诸佛菩萨的教言，是极其不好的。如何呢？
English
Therefore, the Protector Maitreya said, "The ultimate meaning of self-arisen phenomena is realized only through faith." Thus, having entered well with faith, regarding the definitive, interpretable, and hidden meanings of the Vehicle of Reason, and those taught in the Mantra Vajrayana through the six extremes and four modes, like a swan extracting milk from water, relying on the meaning, one should practice the temporary and ultimate intentions as they are, thereby realizing that all teachings are without contradiction, and regarding all treatises as instructions. This kind of teaching and practice is what learned scholars with extensive knowledge should do, taking practice as the heart essence jewel. Having been born nobly, one should not generate attachment to the Dharma and others, nor sectarian bias, nor self-righteous hatred. Even so, due to the power of past karma, one should not view negatively the new and old teachings and individuals one encounters from the very beginning, nor refute the traditions of teaching and practice. One should uphold and propagate them to the best of one's ability. In this way, one will be virtuous in this life and the next, benefiting the teachings and beings, and perfectly achieving the supreme accomplishment of the two benefits. Otherwise, the punishment for breaking vows is endless, and one will suffer boundless destruction in this life and the next. Therefore, those noble and accomplished ones who have great innate and acquired intelligence in the five major fields of knowledge, and who have gained the warmth of experience, who are directly embraced by the guru and the yidam deity, and who have received excellent prophecies, should definitely benefit the teachings and beings. As the activity of scholars—teaching, debating, and writing—no matter who has meaningful arguments of refutation and establishment, no scholar, whether of one's own or another's side, should view them negatively. One should remain impartial and strive to seek out their intention well. In this way, it will become nourishment for profound wisdom, and there will be no harm, only benefit. If it is not like that, but instead one indulges in hatred, refuting and slandering as one pleases, then even a foolish cowherd who knows nothing will blindly follow and become self-righteous, thereby developing wrong views about the correct teachings and individuals, committing the extremely great sin of defamation, causing others to suffer great destruction, and oneself becoming distant from the conduct of the holy ones, being seized by the destruction of being fond of empty talk, and one's inner nature becoming manifest. It is far from the words of the Buddhas and Bodhisattvas and is extremely bad. How so?
Chinese
我們的導師至尊的《解深密經》中，對於三轉法輪，次第上最後的法輪給予最高的讚揚和讚歎，而對於最初和中間的兩個法輪則進行駁斥和貶低等等，在三藏中以各種方式進行了肯定和否定的闡述。金剛乘中，也以續部上下內部的區分等差別和各種肯定否定的方式進行了清楚的闡述。像煉金一樣，需要經過燒、割、磨等方式仔細檢驗後才能採納。並且，如理檢驗的利益也是無邊無際的。檢驗的方式也如彌勒怙主的口訣中所說，通過辯駁的方式進行檢驗。那樣檢驗時，即使對他人造成損害也沒有過失。吉祥月稱說：「論典中因貪著辯論，未作解脫，故宣說彼。若彼如是分別說，壞他宗派亦無咎。」因為這個緣故。不僅沒有過失，而且這樣的行為也是護持佛法。在《三摩地王經》中說：「何為護持佛法？即對於誹謗佛法者，以符合佛法的方式進行懲罰。」並且也是執持佛法者。《虛空藏請問經》中說：「何者獲得勝菩提之體性，彼亦執持佛法之體性。何者善知此無塵之邊際，彼乃一切佛之持法者。」並且，那樣執持佛法就是供養諸佛，也能獲得無量的福德。《如來大悲經》中說：「如是依止勝者之法，以法決定生起，非以財物。因此何者執持善逝之法，彼乃供養一切佛。」《虛空藏請問經》中說：「縱然宣說百千俱胝劫，如來智慧無有邊際。如是執持如來之正法，其福德亦無有限量。」因此，印度和西藏的智者們，因為需要而進行的各種辨析的肯定和否定，對於這些都不應錯誤地理解，而應保持公正的心態。
English
In the Explication of the Thought Sutra from our supreme teacher, the last of the three turnings of the Dharma wheel is praised and extolled, while the first two are refuted and disparaged. This is explained in various ways of affirmation and negation in the three pitakas. In the Vajrayana, the distinctions between the upper and lower tantras, as well as various affirmations and negations, are clearly explained. Like gold, it must be carefully examined by burning, cutting, and polishing before being accepted. Moreover, the benefits of proper examination are immeasurable. The method of examination is also as stated in the instructions of Lord Maitreya, to examine through the means of debate. When examined in this way, there is no fault even if it causes harm to others. Glorious Chandrakirti said, "Because of attachment to debate in treatises, liberation is not achieved, therefore it is taught. If that is explained in detail, there is no fault even if it destroys other's tenets." For this reason. Not only is there no fault, but such conduct is also protecting the Dharma. In the Samadhiraja Sutra, it says, "What is protecting the Dharma? It is to punish those who slander the Buddha's Dharma in accordance with the Dharma." And it is also holding the Dharma. In the Akashagarbha Sutra, it says, "Whoever has attained the nature of the Victorious Bodhi, also holds the nature of the Dharma. Whoever knows well this stainless boundary, is the Dharma holder of all Buddhas." Moreover, holding the Dharma in that way is making offerings to the Buddhas, and one also obtains immeasurable merit. In the Tathagata's Great Compassion Sutra, it says, "Thus, relying on the Victorious One's Dharma, arising from the Dharma, not from material possessions. Therefore, whoever holds the Sugata's Dharma, makes offerings to all Buddhas." In the Akashagarbha Sutra, it says, "Even if one speaks of hundreds of thousands of millions of kalpas, the Buddha's wisdom is without limit. Likewise, the merit of holding the Tathagata's true Dharma is also without limit." Therefore, the Indian and Tibetan scholars, due to necessity, have engaged in various analytical affirmations and negations. One should not misunderstand these, but maintain an impartial mind.