English
As long as the assembly of conditions such as the guide is not complete, the realization of the great equality of the Dharmadhatu, which is free from all elaborations, will be slow. Therefore, such realization will not change for the time being. In general, due to the difference in faculties, those with very sharp faculties can realize emptiness free from elaboration by their own power, but it is not pervasive that those with dull faculties can immediately realize emptiness free from elaboration without relying on others. However, it is certain that emptiness will be realized at some point. The Shravakas, Pratyekabuddhas, and Arhats enter the realm of cessation without remainder, and after ten thousand great kalpas, they are urged by the Tathagata, and the Arhats rise again from that realm of cessation and then enter the Mahayana. This is what is said in the Lotus Sutra. Furthermore, those of the Bodhisattva lineage with sharp faculties, due to the completeness of the inner and outer guides, enter the Mahayana correctly and truly, thereby realizing the great equality of appearance and emptiness, which is free from all elaborations, and the selflessness of all dharmas. It is also necessary to practice with skillful means and great diligence for countless kalpas. So, the Shravakas who seek self-interest and peace, using three lifetimes or entering the realm of cessation for ten thousand great kalpas, in such a short period of time, do not fully realize all selflessness or emptiness free from all elaborations, the great equality of appearance and emptiness, and how could there not be a stage where realization is necessary? This is very likely to happen. Moreover, even the Mahayana noble ones who have attained the bhumis, due to the power of complete maturation and purification, from bhumi to bhumi, the view of the Dharmadhatu being liberated from obscurations becomes clearer and clearer, and more and more complete, isn't it? Since this is the case, what more needs to be said about the Shravakas, Pratyekabuddhas, and Arhats? Such realization also requires the help of accumulating limitless accumulations such as generosity and discipline, as well as the profound reasons of limitless reasonings such as the five great reasons, and the conduct of the Bodhisattvas' complete maturation and purification, and the causes and conditions of dedication. If these are completely complete without any lack, then it is certain that in a short time, appearance and emptiness will be indistinguishable.
Chinese
将脱离平等大性圆满证悟。譬如金刚乘精通方便，因缘圆满具足，以甚深近道咒语，便能安乐迅速地证悟甚深实相。第二，以“虽舍常我”等五颂讲述。如《宝鬘论》等经文之义，若未阐释为仅依蕴假立之空性，而蕴本身是决定存在的，若知晓对蕴执为能支配或成为所有者的常一自在之我，即外道所遍计的常我，了知并舍弃了此种常我，也不能舍弃微细的我执，因为轮回之根本是俱生我执，或者依执著蕴为整体而生起，因此，经中说，只要有执著蕴，就有我执。此经文之义是，在未见自性成立之我空性之前，即使舍弃常我也可以。如果存在假立之基，即自相续的蕴，并且有执著其为整体的心，只要有成为俱生我执之所缘的假立为我的因，无有阻碍地具足，那么俱生我执或俱生我执之果就不会退转。因为，即使知晓并舍弃了常我，也不能舍弃俱生我执，这是因为没有遮止假立之基，即执著蕴为整体，并依此假立的我或我，即俱生我执之所缘，因此，我执生起没有阻碍，这是因为没有证悟依于所依而假立的无我或空性。如是说，《宝鬘论》中说： 只要有执著蕴， 那么就有我执。 有我执亦有业， 从业亦有生。 因此，为了断除仅是解脱之障碍的烦恼，必须如实证悟蕴等一切法为空性。如此讲解者并未如实阐释此经之义，此经之义如我所说，是圣者月称善为阐释的，不应作其他理解。如何呢？
English
One will realize the great equality of detachment completely. For example, just as one who is skilled in the methods of the Vajrayana, with complete and perfect conditions, can easily and quickly realize the profound reality through the profound and swift mantra path. Secondly, it is taught by five verses beginning with "Even if one abandons the permanent self." How should the meaning of the scriptures such as the Ratnavali be explained? If one does not understand emptiness as merely imputed in dependence on the aggregates, but rather the aggregates themselves are definitely existent, and if one knows that the permanent, single, independent self, which is conceived by the outsiders as having power over or being the owner of these aggregates, does not exist, and even if one abandons it, one does not abandon the subtle ego-grasping, because the root of samsara is the innate ego-grasping, or it arises from grasping the aggregates as a whole. Therefore, the scripture says that as long as there is grasping of the aggregates, there is ego-grasping. The meaning of this scripture is that even if one abandons the permanent self, it is acceptable as long as one has not seen the emptiness of the self as being established by its own nature. If there exists a basis for imputation, that is, the aggregates of one's own continuum, and there is a mind that grasps them as a whole, as long as the cause for imputing a self, which becomes the object of the innate ego-grasping, is complete without obstruction, then the result, the innate ego-grasping or the innate self-grasping, will not be reversed. Because, even if one knows and abandons the permanent self, one cannot abandon the innate ego-grasping, this is because the basis for imputation, that is, grasping the aggregates as a whole, and the self or I that is imputed based on this, that is, the object of the innate ego-grasping, has not been prevented. Therefore, there is no obstruction to the arising of ego-grasping, because one has not realized the selflessness or emptiness that is imputed in dependence on the basis. It is also said thus, in the Ratnavali: As long as there is grasping of the aggregates, So long there is ego-grasping. If there is ego-grasping, there is also action, From action there is also birth. Therefore, in order to abandon the afflictions that are merely obstacles to liberation, one must definitely realize that all phenomena, such as the aggregates, are empty as they are. Those who explain in this way have not explained the meaning of this scripture as it is. The meaning of this scripture, as I have said, is well explained by the noble Chandrakirti, and should not be understood otherwise. How is it?
Chinese
又说，证悟无我时，舍弃常恒之我，此亦不欲作为我执之所依，是故以知无我而断除我见，说能彻底根除实为稀有。如见自家墙壁裂缝处显现神变之境，却消除对此处无有大象之怀疑，并遣除对蛇之恐惧，唉呀！此人实已沦为他人之奴仆。如是说。是故，亦应断除烦恼过患之根本，轮回之根，俱生之我或我执，如云：所有烦恼诸过患，皆由观视坏聚生，以心如是见知已，瑜伽行者当断我。如是说。因此，若能了知依蕴假立之俱生我执之所执境，仅仅是名为我之法，或我，实无自性成立，或为空性，则足以断除轮回之根本，俱生之我执，以及烦恼诸过患之生处，无需了知蕴等为空性，譬如，因见绳索而误以为蛇，执蛇之时，即便不了知蛇之所依处绳索本身亦如其本性般为空性或无有，然仅见彼蛇之境本无，则蛇执亦可止息。如是，若能了知俱生我执之所执境，我为空性，则能断除烦恼，以是便能获得声闻缘觉之解脱，成就阿罗汉果，此乃以教理与正理所成立，不应作异解。三者，以“最终定当”等三颂及一句进行阐述，一切法无我之法界，如是之真如，显空双运，离戏，大平等，如是，最终声闻缘觉亦定当证悟，以轮回与涅槃所摄之诸法，其法界真如无有差别，故为一，且彼本体所见之境，智慧之体性亦无有差别，故为一，是故此最终成就一乘之理，乃龙树父子所宣说。圣天论云：何以此中由知彼，能遣一切诸垢染，无有余法能为胜
English
Furthermore, it is said that when one realizes selflessness, one abandons the eternal self, and one does not even want this as a basis for clinging to self. Therefore, it is extremely wonderful to say that by knowing selflessness, one can eradicate the view of self, even to its depths. It is like seeing a miraculous manifestation in a crack in one's own house wall, yet dispelling doubts that there is no elephant there, and also abandoning the fear of snakes. Alas! This person has truly become a slave to others. So it is said. Therefore, one must also abandon the root of the faults of afflictions, the root of cyclic existence, the innate self or clinging to self, as it is said: All the faults of afflictions arise from viewing the aggregates as a collection. Having seen this with the mind, the yogi should abandon the self. So it is said. Therefore, if one understands that the object of clinging of the innate clinging to self, which is imputed in dependence on the aggregates, is merely a phenomenon called "I" or self, which is without inherent existence, or is emptiness, then that is sufficient to abandon the root of cyclic existence, the innate clinging to self, and the source of all the faults of afflictions. One does not need to realize that the aggregates, etc., are empty. For example, when one mistakes a rope for a snake, even if one does not understand that the basis of imputation, the rope itself, is empty or non-existent as it is in its own nature, the clinging to the snake will cease simply by seeing that the object, the snake itself, is non-existent. Thus, if one realizes that the self, which is the object of clinging of the innate clinging to self, is empty, then one can abandon afflictions, and by this, one can attain the liberation of hearers and solitary realizers, and achieve the state of an Arhat. This is established by scripture and reason, and should not be understood otherwise. Thirdly, it is explained by three verses and one line, beginning with "In the end, definitely..." The Dharmadhatu of all phenomena, which is selflessness, suchness, the union of appearance and emptiness, free from elaboration, the great equality, as it is, in the end, even hearers and solitary realizers must definitely realize. Because the Dharmadhatu, suchness, of all phenomena included in cyclic existence and nirvana is without difference, it is one, and the nature of wisdom, which is the object seen by that very entity, is also without difference, it is one. Therefore, this key point of reasoning that ultimately establishes the one vehicle is spoken by Nagarjuna and his spiritual sons. Aryadeva said: Why is it that by knowing that, one can eliminate all stains in this, there is no other dharma that can be superior.
Chinese
地等也不依赖于彼之变异差别，此具有彼之境之智慧，也不是他异转变。因此，您对有情宣说了不平等无差别的乘。如是善说。如果按照您的意愿，这种宗派，那么无差别的法界，声闻缘觉阿罗汉们早已见过了，以前没有见过，现在才见到，这种道理，以其最终成就一乘什么呢？因为没有能立，只是立宗而已，没有能立而能成所立，则任何都将成就，所以极不应理。而应理的自宗，法界如来藏自性非空，所以不是常或空，断边，因此，显空或界智双运的智慧，如何究竟，如是照见，那才是法界如来藏无差别，所以说一，一切圣者也直接或间接的趋入并流入法界，最终成就，除此之外没有其他的要点，因此证悟彼，成立一乘，极其应理。第三，因此，此理等以两颂说明。因此，如上所说，如果如此善加了知，则了义经和释论，龙树父子的善妙宗派中观根本慧论和入中论，以及弥勒菩萨的善妙论典现观庄严论中所说的一切，没有丝毫内部矛盾的过失，互相，譬如石蜜和蜂蜜味道一样，没有取舍，内心安乐的流入，不需要舍一取一，一起内心安乐，安乐的消化，因为证悟一个密意，所以轻易生起信心。除此之外的解释，譬如吃了不适的食物，变成无法医治的腹部肿瘤一样，因为了义的经续和中观根本慧论和入中论以及现观庄严论的密意互相认为矛盾，舍一取一，心中不适的大肿瘤极其膨胀之时，对此，经续论典甚深之教证