Chinese
因为超越了业的自生光明智慧本身没有分别，所以一切都是平等性，没有好坏。因此，诸佛和所有成就者的意旨都是一样的，所有智者和成就者都异口同声地说和讲，也是基于这种道理。有些人说，自宗光明大圆满比其他大手印等更为殊胜。如果不能如实证悟这种超越心的智慧，那么就没有如实见到实相法界双运、离戏智慧和平等性，也就没有正确的道之名言。如果如实证悟了它，那么在超越心的智慧中，意旨融为一体，这是符合正理的，因此无法说这个和那个有什么好坏差别。同样，所有无上瑜伽部的续部，所有四灌顶或四灌顶的智慧，以及真实的义光明，都包含在觉空双运光明大圆满中，没有任何差别。然而，大手印等所有智慧的来源，所有智慧的总集，双运自生智慧，唯有无有隐瞒地展现其力量的大圆满续部，又分为外心部、内空部、秘密窍诀部，以多种深广的差别而超胜，从口传到耳的甚深窍诀以零散的方式修持之法非常清晰，其他任何地方连名字都没有听说过的有很多，因此没有必要公开宣称这是特点，就像金山中的须弥山一样。第三，关于大圆满等，用四句和两句偈颂来表示。其中，觉空无别光明大圆满，自生智慧达到极致，甚深寂静离戏的光明，非造作的自性，虽然是佛陀的真实智慧，但在殊胜的大圆满自道中，具相上师以成熟灌顶和解脱窍诀
English
Since the self-originated luminosity wisdom that transcends karma is without distinction, everything is equality, without good or bad. Therefore, the intention of all Buddhas and all Siddhas is one, and all wise and accomplished ones speak and say with one voice, which is also based on this principle. Some say that the self-tradition of luminous Great Perfection is more excellent than other Mahamudra and so on. If one does not realize this wisdom that transcends the mind as it is, then there is no true vision of the reality of Dharmadhatu union, the wisdom of non-duality, and equality, and there is no correct term for the path. If one realizes it as it is, then in the wisdom that transcends the mind, the intention becomes one, which is in accordance with right reason, so there is no way to say that this and that have good or bad differences. Similarly, all the tantras of the Anuttarayoga Tantra, all the four initiations or the wisdom of the four initiations, and the true meaning of luminosity, are all included in the luminous Great Perfection of awareness and emptiness union, without any difference. However, the source of all the wisdoms of Mahamudra and so on, the general form of all wisdoms, the union of self-originated wisdom, only the Great Perfection tantras that reveal their power without concealment, are divided into the outer mind section, the inner space section, and the secret pith instruction section, surpassing with many profound and vast differences, the profound pith instructions transmitted from mouth to ear, the way of practicing in a scattered way is very clear, and there are many that have not even heard the name in any other place, so there is no need to openly declare that this is a special feature, just like Mount Sumeru in the middle of a golden mountain. Third, regarding the Great Perfection and so on, it is indicated by four verses and two lines. Among them, the Great Perfection of luminous awareness and emptiness, the ultimate self-originated wisdom, the profound, peaceful, and non-dual luminosity, the uncreated nature, although it is the actual wisdom of the Buddha, in this supreme Great Perfection self-path, the qualified lama with the ripening empowerment and the liberating pith instructions
Chinese
凭借女性，具足虔诚、福德圆满的弟子，即使在具有一切束缚的凡夫阶段，也能如理进入大圆满窍诀道的关键要点，与佛陀的真实智慧相符，首先依靠甚深窍诀的介绍，获得比喻智慧；通过对它的熟悉，获得意义智慧，最终圆满而获得双运智慧这三种智慧，就像画在图画中的月亮、水中的月亮和天空中的真实月亮一样，这些智慧逐渐地一个引导一个而显现，因此，超越因缘勤作的自生无漏智慧，应根据自己的智慧能力，如实地修持，这是真实存在的。例如，在经部道中，为了获得远离戏论的圣者智慧，也要以理智确定它，从而即使在凡夫的阶段也能修行。因此，当在远离一切戏论的法性显空双运的大智慧或大圆满中，如实地确定并修行时，空与不空等心识的执着，一切粗大的二取之见都会逐渐消失，从而赤裸地见到远离戏论的自生智慧。第三，因此，通过章节区分等一个偈颂和两个句子的方式来阐述，因此，如上所述，如果不区分章节，就说修行必须要有带执着的观察，或者认为不需要观察的执着，只需要安住禅修，这种偏执一端的说法，就像月亮的盈亏一样，既有缺点也有优点，因此是不合理的。分别阐述各自的宗义，这就像经续的决定性教言一样，以无有错谬的方式，通过理性的方式而真实成立。殊胜乘的见修行在观察安住时，偏执一方既有缺点也有优点，过失的
English
Through the female, a fortunate disciple endowed with abundant devotion can, even in the state of an ordinary being with all attachments, properly enter the key points of the Great Perfection's instructions, in accordance with the actual wisdom of the Buddha. First, relying on the introduction to the profound instructions, one gains the wisdom of example; through familiarity with it, one gains the wisdom of meaning; and finally, upon completion, one gains the three wisdoms of union, just as the moon painted in a picture, the moon in water, and the actual moon in the sky, these wisdoms gradually lead one another and become manifest. Therefore, the self-arisen, uncontaminated wisdom that transcends causes, conditions, and effort should be practiced according to one's own intellectual capacity, just as it is. For example, in the Sutra path, in order to attain the noble wisdom that is free from elaboration, one must ascertain it through reasoning, so that it can be meditated upon even from the stage of an ordinary being. Therefore, when the great wisdom or Great Perfection of the union of appearance and emptiness of reality, free from all elaborations, is truly ascertained and meditated upon, all gross dualistic views of grasping with mental concepts such as emptiness and non-emptiness will gradually subside, and the self-arisen wisdom, free from elaboration, will be seen nakedly. Third, therefore, the distinction of topics is shown by one verse and two lines. Therefore, as mentioned above, if one does not distinguish the topics separately, saying that meditation must have analysis with grasping, or asserting that only abiding meditation is necessary without the grasping of analysis, such one-sided views have both faults and merits, like the waxing and waning of the moon, and are therefore unreasonable. This explanation, distinguishing each system separately, is truly established through reasoning in a way that is free from the stain of error, just as the definitive teachings of the Sutras and Tantras. In the view and practice of the supreme vehicle, when analyzing and abiding, holding to one side has both faults and merits, the fault of
Chinese
如实辨别有无的。 经论日光乃胜乘见之眼。 如是说。第五问，二谛中何者为主之答分二：偏袒他宗，以深奥经论如何产生损害之理。二谛双运，自宗以无谬量之行规如何合理之理。初、以二谛等十一颂及二句开示。其中，若说二谛中何者为主，以经论如何成立之？未领悟显空无别大平等，某些人执着空性，认为空性乃胜义谛为主。如此，显现之世俗谛皆是错觉之显现，如是认知为应断，执着空性胜义谛乃不谬真实，故观胜义谛乃极清净，如是说不应理。如何显现之世俗谛，若如显现般不谬成立为真实，则彼亦不应是胜义谛空性之故，故云世俗乃错觉之显现。如是虽曾说，然此显现世俗之彼岸，即此显现之外，彼之空性胜义，丝毫亦不成立，以彼二者，世俗为方便与胜义从方便生之故。任何应观察之事物，柱等之显现世俗，若不依赖彼，则彼之无事物或空性胜义，亦不独立存在。故事物与无事物二者皆是仅为缘起相同，故乃缘起性。事物依赖而生，无事物依赖而立故。若非显现之外无空性等，如是空性胜义为主，执着空性，若已断除或舍弃显现，本体无生之空性之要点，则显现无灭之缘起自现，故显空无别，远离常断一切之甚深中观见，圣者龙树之贤妙宗风显
English
That which distinguishes between existence and non-existence as they are. The sunlight of scripture and reasoning is the eye for viewing the supreme vehicle. So it is said. The fifth question, regarding which of the two truths is primary, has two parts: How partiality towards other systems leads to harm through profound scripture and reasoning. How the union of the two truths establishes a faultless system of valid cognition in one's own system. First, it is shown through eleven verses and two lines beginning with "The two truths." Among these, how does one establish through scripture and reasoning which of the two truths is primary? Without comprehending the great equality of the inseparability of appearance and emptiness, some who are greatly attached to emptiness consider emptiness itself to be the primary ultimate truth. Thus, they understand and grasp that all conventional appearances are merely illusory appearances to be abandoned, and they say that emptiness, the ultimate truth, is not mistaken and is the very truth, so viewing that ultimate truth is utterly pure, which is unreasonable. How can conventional appearances, if they are established as true as they appear without error, not also be the ultimate truth of emptiness? Therefore, it is said that conventionality is an illusory appearance. Although it has been said thus, nevertheless, the emptiness of that, called ultimate, does not independently arise even slightly beyond that appearance, the other side of abandoning this conventional appearance, because both of them, conventionality as means and ultimate truth arising from means. Therefore, without relying on the conventional appearance of any object to be examined, such as a pillar, its non-existence or emptiness does not independently exist as the ultimate truth. Therefore, both the object and the non-object are equal only as interdependence, so it is interdependence itself. Objects arise dependently, and non-objects are designated dependently. If emptiness and so forth do not exist apart from appearance itself, and if, contrary to that, one clings to emptiness, saying that ultimate emptiness is primary, and if one has become someone who has completely cut off or abandoned appearance, then, by the key point that the essence is emptiness without arising, appearance spontaneously arises as dependent arising without cessation, so the profound Middle Way view of the inseparability of appearance and emptiness, free from all permanence and annihilation, the excellent system of the noble Nagarjuna, the appearance
Chinese
空性与显现不可分离的自性，被颠倒的分别念所扰乱和混浊。如果认为胜义谛空性与这种显现不同，那么通过认真修习这条道路，最终会证悟一切法皆为空性之界，并在此境界中，能所二取的一切显现都消失时，圣者的等持，一切二取显现都消失的空性，也会变成显现事物的，也就是事物坏灭的因，就像瓶子的坏灭之因是锤子一样。此外，像这样排除他法的断灭空，不可能使二取消失，即使消失也会变成断灭空等过失。因此，一切法从原始以来，虽然以各自的自性为空性，但显现缘起不会停止，而是自然显现，由于空性与缘起不可分离，是无别或双运的要点，所以，凡是显现的即是空性，凡是空性的即是显现，显现和空性不互相隔绝，就像火和热一样，本来就无有分别。因此，认为只有空性胜义谛才是最重要的那些人，是不精通终极实相显空无别之义的。还有些人因为不明白显空无别的要点，就割舍胜义谛空性之界，也就是不依赖它，而仅从显现的、孤立的、观修本尊等方便世俗谛的层面，想要区分显宗和密宗的见解，以及内外密续部见解的高低，这也是不合理的。因为，如果没有胜义谛空性的摄持，仅凭方便世俗谛本身，就不能作为区分显宗密宗和上下续部见解高低的依据。比如，由于空性之界与显现的智慧本来就是不可分离的要点，所以将显现观为本来清净的本尊是有意义的，否则，如果不具备胜义谛空性的把握，或者没有被它所摄持，而将显现世俗谛的错乱视为不净的自性，却仅仅在表面上观修成天尊，就只是相信非天是天尊而已，与实相不符。
English
The very nature of emptiness inseparable from appearance is disturbed and muddied by inverted thoughts. If one sees ultimate emptiness as different from such appearances, then by diligently practicing that path, one will eventually realize that all phenomena are the realm of emptiness, and in that state, when all dualistic appearances of subject and object disappear, the emptiness in which all dualistic appearances disappear in the samadhi of the noble ones will also become the cause of the destruction of appearing things, just as a hammer is the cause of the destruction of a pot. Furthermore, it is said that it is impossible for dualistic appearances to disappear with such a nihilistic emptiness that excludes other phenomena, and even if they do, there will be faults such as becoming a nihilistic emptiness. Therefore, although all phenomena are empty in their own nature from the very beginning, appearances, which are dependent arising, do not cease, but arise naturally. Because emptiness and dependent arising are inseparable, and are the key point of being non-dual or united, whatever appears is emptiness, and whatever is emptiness is appearance. Appearance and emptiness are not separate, just as fire and heat are inseparable from the beginning. Therefore, those who hold that only ultimate emptiness is the most important are clearly not skilled in the ultimate reality of the inseparability of appearance and emptiness. Furthermore, some people, not understanding this crucial point of the inseparability of appearance and emptiness, cut off the realm of ultimate emptiness, that is, without relying on it, and only from the level of the appearing, isolated, and meditating on deities and other expedient relative truths, want to distinguish the views of the sutras and tantras, and the higher and lower views of the inner and outer tantras. This is also unreasonable, because without being grasped by ultimate emptiness, expedient relative truth alone cannot be the basis for distinguishing the higher and lower views of the sutras, tantras, and upper and lower tantras. For example, because the key point is that the realm of emptiness and the wisdom of appearance are inseparable from the beginning, it is meaningful to contemplate the deity as appearing and being pure from the beginning. Otherwise, if one does not have the confidence of the ultimate emptiness, or is not grasped by it, and regards the confused appearance of relative truth as an impure nature, but only outwardly meditates on the form of a deity, it is only believing that a non-deity is a deity, which does not accord with reality.