Chinese
因为片面的观点不是正确的。例如，一些外道持咒者在念咒时，也认为自己不是自己，而是观想成其他，然后念诵。还有一些人认为，缘起的显现，世俗谛才是最重要的。为什么呢？他们说，需要一个显现空性，二谛双运的东西。因此，他们再三地对世俗缘起显现的方面过于执着，以至于任何胜义谛的理智都不能遮止显现。如果遮止，就会变成诽谤名言，堕入断见等过失，而且也无法遮止。他们赞叹并肯定这一点，即使最初确定了观点。但在实际修持显空双运或无别的观点时，却抛弃或舍弃了双运的修持，而将注意力集中在纯粹的无或无执上，并将其作为修持的要点。这就像最初确定了显空二谛无别或双运是必要的，但实际修持中，显空无别的幼子却无法追随那如母亲般美好的、符合实相的教言，因此，显空分离的禅修也不是究竟的实相修持，因此会变成片面的。第二部分有三个方面：在最胜大中观的场合，普遍展示了不分主次的二谛双运，远离偏颇的观点之证成方式；在殊胜方便密咒乘的场合，分别阐述了不分优劣的清净与平等二者双运，金刚道之观点的证成方式；以及阐述因观点之差别而安立九乘的理由，从而总结本节的要义。第一，因此，前译等以十二个偈颂来展示：二谛的自性，在基、道、果的一切法上，如果将显空或空缘起二者区分主次、好坏，从而进行破立取舍，导致显空分离，那就与实相相违背。因此，在前译的清净自宗中，蕴、界、处等是基，三十七道品和六度等是道，
English
Because a one-sided view is not correct. For example, some non-Buddhist mantra practitioners, when reciting mantras, also think that they are not themselves, but visualize themselves as others, and then recite. There are also some who think that the appearance of dependent origination, the conventional truth, is the most important. Why is that? They say that there needs to be something that unites appearance and emptiness, the two truths. Therefore, they repeatedly become overly attached to the aspect of conventional dependent origination, so much so that no ultimate truth reasoning can prevent appearance. If it is prevented, it will become slander of terminology, falling into errors such as nihilistic views, and it cannot be prevented. They praise and affirm this point, even if they initially establish the view. But in the actual practice of uniting appearance and emptiness or the non-dual view, they abandon or discard the practice of union, and focus their attention on pure non-existence or non-grasping, and make it the key point of practice. This is like initially establishing that the non-duality or union of the two truths of appearance and emptiness is necessary, but in actual practice, the young child of the non-duality of appearance and emptiness is unable to follow that mother-like, beautiful teaching that accords with reality. Therefore, the meditation of separating appearance and emptiness is not the ultimate practice of reality, and therefore it becomes one-sided. The second part has three aspects: In the context of the supreme Great Madhyamaka, the way to prove the view of the two truths united without primary or secondary importance, free from bias, is generally shown; in the context of the supreme method of the mantra vehicle, the way to prove the view of the Vajra path of union, without superior or inferior purity and equality, is explained in detail; and the reason for establishing the nine vehicles due to the difference in views is explained, thereby summarizing the meaning of the section. First, therefore, the early translations, etc., are shown by twelve verses: the nature of the two truths, on all the phenomena of the base, path, and fruit, if the appearance of emptiness or emptiness of dependent arising are distinguished as primary or secondary, good or bad, thereby engaging in refutation, establishment, acceptance, and rejection, leading to the separation of appearance and emptiness, then it contradicts reality. Therefore, in the pure self-tradition of the early translations, the aggregates, elements, and sources are the base, the thirty-seven factors of enlightenment and the six perfections are the path,
Chinese
对于拉敏的功德果位的法相或名相，无论在任何方面，都不会落入常与无常、显现与空性、胜义谛与世俗谛等任何极端或偏颇，即是说，没有极端和偏颇的显现与空性、胜义谛与世俗谛无别或双运，唯独守护自己的宗派而安住。因此，除此之外，将显现世俗谛和空性胜义谛割裂开来，在各自的基础上，无论如何都无法毫无过失地安立基、道、果。因此，无论在基、道、果三者中的任何一个方面，如果对二谛有所偏颇，认为“这是应舍弃的，这是应取受的”，而不作任何善恶的区分，一概平等安住，那么执着于取舍是不合理的。因为舍弃了显现世俗谛，就无法找到彼岸或其他的空性胜义谛。同样，舍弃了空性胜义谛，也根本不存在其他的世俗谛。例如，舍弃了火，就没有热；舍弃了热，就没有火。因此，以基、道、果所涵盖的任何法，显现的都遍及空性，空性的都遍及显现，这是真实成立的。《般若波罗蜜多经》中说：“空性即是色，色亦不异于空性”，就像火和热一样。这是为什么呢？因为证悟殊胜义谛的圣者们说：“显现为何是空性？空性为何是显现？”正如所说，任何显现的法，都不可能不空于自性。如果存在不空之法，那么除了它之外，无论在任何时间、任何地点，都不可能存在任何其他的所知。像这样经过彻底的考察，如果在所知中存在一个真实的“一”，那么它必定是无分之“一”。如果像极微尘那样，存在一个被确立为真实的无分之“一”，那么无论在任何时间、任何地点，所有的意识都必须只缘取它。在任何时间、任何地点，轮回和涅槃的任何法都不应显现，而只能显现它。最终，缘取它的有境意识也不可能存在，而且它自身也不可能存在显现与不显现、是极微尘与不是极微尘的任何部分，因此将一无所有，如同虚空。
English
Regarding the qualities and fruition of La Min, in any Dharma term or expression, it is free from falling into any extreme or bias, such as permanence and impermanence, appearance and emptiness, the two truths, etc. That is to say, it maintains its own tenet by upholding the inseparability or union of appearance and emptiness, the two truths, without extremes or biases, and abides in it. Therefore, other than this, if one separates appearance as conventional truth and emptiness as ultimate truth, one cannot establish the basis, path, and fruition on each of them without any fault. Therefore, in any of the basis, path, and fruition, if one values the two truths with preference, saying, "This is to be abandoned, and this is to be adopted," without any distinction between good and bad, but rather abides equally, then it is unreasonable to view them as things to be accepted or rejected. For, having abandoned appearance as conventional truth, one cannot find the other shore or another emptiness as ultimate truth. Similarly, having abandoned emptiness as ultimate truth, there is absolutely no other conventional truth. For example, just as there is no heat without fire, and no fire without heat. Therefore, any Dharma encompassed by the basis, path, and fruition, whatever appears is pervaded by emptiness, and whatever is empty is pervaded by appearance, which is truly established. As it is said in the Prajnaparamita Sutra, "Emptiness is form, and form is not other than emptiness," just like fire and heat. Why is that? Because the noble ones who see the supreme meaning have said, "Why is appearance empty? Why is emptiness appearance?" As it is said, any Dharma that appears cannot possibly be non-empty of its own nature. If such a thing existed, then apart from it, there could not possibly be any other knowable thing encompassed by time and space. Having thoroughly investigated in this way, if there were a truly existent "one" among the knowables, it would have to be an indivisible "one." If there were an indivisible "one" established as truly existent, like an atom, then all consciousnesses in all times and places would have to apprehend only it. At no time or place should any Dharma of samsara or nirvana appear, but only it should appear. Ultimately, the consciousness that apprehends it as an object would also be impossible, and it itself would have to be without any parts of appearing or not appearing, being an atom or not being an atom, and therefore would be utterly devoid, like space.
Chinese
如果不是仅仅如此，那么轮回和涅槃的所有显现和概念，以及所有名言，都必定会彻底断绝，因为它们不可能存在于所知之中，最终归于虚无。然而，事实并非如此，轮回和涅槃的显现和概念，以及无可欺骗的名言，都无法阻止地显现出来，这正是因为一切法都以各自的自性为空性的关键而显现。因此，必须认识到这一点。由于空性本身并非不存在或没有显现，因此全知法王说：“非显现的空性，二谛都不可能存在，也无法被证悟。” 圣者龙树也说：“谁能容受空性，对他一切皆可能。谁不容受空性，对他一切皆不可能。” 以及“除了缘起之外，没有任何法存在。因此，除了空性之外，没有任何法存在。” 以及“谁将空性与缘起，视为中道同一义，是无与伦比的至尊之语。” 等等。因此，有和无这二者，也必须以法性或空性为基础，各自的自性为空。因此，所有显现的事物都依赖而生，其显现如同梦中的孩子，仅仅是安立，实际上并不存在。而无实体的空性，也依赖而安立，如同梦中的孩子死去，仅仅是意识的安立，实际上并不存在。因此，显现和空性，有和无，显现和安立的缘起，以正确的理性来观察这种存在方式，以深刻的观察所产生的显空无别的深刻定解，显现是世俗谛，空性是胜义谛，这两者显现为显现是方便，空性是方便生起。因此，如果其中之一存在，那么另一者也不可能不存在，如同水和湿性一样，本来就是不可分离地存在着，因此无法分开。因此，无论在基础、道路、结果三者中的任何一个，显现和它的空性，如果被二取者分别认识和证悟，那么在存在方式的意义上，也永远无法分开。因此，显现和空性这两者，就像黑白丝线缠绕在一起一样。
English
If it were not just like that, then all appearances and concepts of samsara and nirvana, and all terms, would necessarily be completely cut off, because they could not exist in the knowable, and would ultimately become non-existent. However, it is not like that; the appearances and concepts of samsara and nirvana, and the infallible terms, appear most clearly without being able to be prevented. This is because all dharmas appear as their own appearances due to the key of being empty of their own essence. Therefore, it must be understood that. Since emptiness itself does not establish as something that does not appear or has no appearance, the Omniscient Dharma Lord said, "Emptiness that is not appearance, both of the two truths are impossible and cannot be realized," and so on. Lord Nagarjuna also said, "For whom emptiness is possible, for him everything is possible. For whom emptiness is not possible, for him everything is not possible." And, "Apart from dependent arising, there is no dharma. Therefore, apart from emptiness, there is no dharma." And, "Whoever sees emptiness and dependent arising, as having the same meaning on the Middle Way, is the unequaled supreme speech," and so on. Therefore, both existence and non-existence must also be based on the nature of dharma or emptiness, and their respective essences must be empty. Therefore, all these appearing objects arise dependently, and their appearance is like the appearance of a child in a dream, merely labeled as such, but not established in reality. And non-existent emptiness is also dependently labeled, like a child in a dream dying, merely labeled by the mind, but not established. Therefore, appearance and emptiness, existence and non-existence, the interdependence of appearance and labeling, examining this way of being with correct reasoning, the profound ascertainment of the inseparability of appearance and emptiness drawn from profound examination, appearance is the conventional truth, and emptiness is the ultimate truth. These two appear and are seen as appearance being the means and emptiness being the result of the means. Therefore, if one of the two exists, then the other cannot possibly not exist, like water and moisture, they exist inseparably from the beginning, so they cannot be separated. Therefore, in any of the three: base, path, and result, appearance and its emptiness, if they are known and realized separately by those with dualistic grasping, then in terms of the meaning of the way of being, there is never any separation. Therefore, these two, appearance and emptiness, are like black and white threads twisted together.
Chinese
不像火和热那样，不是后来才产生的，而是不可分割的。为了表示这一点，在经部和续部中，用“空性缘起”或“方便智慧”或“显空双运”等词语来表达。在《天子功德请问经》中说：智慧和方便，这二者完全融合，二者双运，由此就能证悟殊胜。又在《释续金刚鬘》中说：世俗和胜义，远离二取分别，在哪里完全融合，那里就说是双运。如是，深刻地确信如实见到显空无别的实相，因为不堕于显空任何一边，所以堕于显空一边的确信，不会成为与究竟实相相符的确信。因此，在如实辨析实相的甚深智慧面前，所显现的一切和它的空性，这两者若有则同有，若无则同无，因此认为本体相同，只是从不同角度来区分。而且，对于最初的业力者来说，显现和空性这两者会像所破和能破一样分别显现。那时，显现和空性二者没有融为一体，所以还没有如实见到双运，因此要对这样显现的诸法，从本初就空性，并且以空性的要点而自然显现为缘起，生起正确的定解。然后，显现空性无别双运，然后是离戏，以及平等性，这四个中观的见解次第，需要在自相续中依次生起和出现。因此，无论何时，确信诸法本初空性的自性，就是自明或显现，并且获得谁也夺不走的甚深定解。而且，被包括在轮回和涅槃中的一切法，从本初，也就是从一开始就是空性，以这个要点，缘起不灭地自然显现，并且所有这些显现，都是依赖缘起而生起，以这个要点，安住于空性之中，因此是无根无基的自性，所以见到空性的同时显现，显现的同时空性，这就是显空双运的