English
It is not like fire and heat, which are not produced later, but are inseparable. To represent this, the terms "emptiness and dependent arising" or "skillful means and wisdom" or "appearance and emptiness united" are used in the Sutras and Tantras. In the Sutra Requested by the Son of Gods, Rabtsal Semkyi, it says: Wisdom and skillful means, these two are completely merged, when both are united, by this one will realize the supreme. Also, in the Explanatory Tantra, Vajra Garland, it says: Conventional and ultimate, separated from dualistic thoughts, wherever they are truly merged, that is explained as union. Thus, the profound certainty of truly seeing the nature of appearance and emptiness as inseparable, because it does not fall to either side of appearance and emptiness, the certainty that falls to one side of appearance and emptiness will not become a certainty that is in accordance with the ultimate nature. Therefore, in the face of the profound wisdom that correctly analyzes the nature, whatever appears and its emptiness, these two are together if they are, and not together if they are not, therefore it is considered that the essence is the same, and it is only distinguished by different aspects. Moreover, for the first karmic individuals, these two, appearance and emptiness, will appear separately like what is to be refuted and what refutes. At that time, since the two, appearance and emptiness, are not merged into one, one has not yet seen the union as it is, therefore, one must generate the correct understanding that all phenomena that appear in this way are empty from the beginning, and by the key point of emptiness, they naturally arise as dependent arising. Then, appearance and emptiness inseparable union, then freedom from elaboration, and equality, these four Madhyamaka view stages must be gradually generated and arise in one's own mind stream. Therefore, whenever one gains confidence that the very nature of all phenomena being empty from the beginning is self-luminous or appears, and one obtains a profound certainty that no one can take away. Moreover, all phenomena included in samsara and nirvana, from the very beginning, that is, from the beginning, are emptiness, by this key point, dependent arising arises naturally without ceasing, and all these appearances arise dependently, by this key point, they abide in emptiness from the beginning, therefore it is a nature without basis and root, so seeing emptiness while appearing and appearing while being empty is the union of appearance and emptiness.
Chinese
如果生起任何无法被夺走的定解，那就是究竟的中观见。如此，将实相显现为空性的双运，是经部、续部和窍诀道所有甚深之道的根本或核心，即通过正确的闻思之道，彻底断除对实相的一切增益，这就是没有错谬染污的正确见解。第二部分分为两点：正文，以及如果认为续部没有高下之分，那么如何用正量理证来证明其危害。第一点，以“要点渐增”等九个偈颂和两个诗句来阐述。如前所述，将二谛双运视为大平等性的道路引导，即清净的见解，这个要点本身，通过不断地加深理解和熟悉，逐渐舍弃对所有自然清净的法界和无二的世俗显现的平凡自性的执着，由于法界显现清净为本尊和智慧，因此，安住显现一致的显现不断增长，从这种后续的定解力量中，续部的乘之见解次第的差别才会如此显现，因此，在通达显空双运的要点上，来自于见解和串习的差别。从与法界无二的器情本来清净为本尊的清净平等见，逐渐地，次第地，续部内外高低的差别才得以安立。否则，如果器情显现不是安住于本尊和智慧，仅仅是信解为本尊的差别，也无法区分续部的高低。因此，对于器情显现本来不是本尊，仅仅以意念信解为本尊和坛城而修习，与本来器情清净显现为本尊的定解见解，成为见解和串习的把握，这两者之间存在着天壤之别，因此在任何情况下都不可能有相同之处。例如，中观认为诸法本来就空，证悟了空性，这就是中观的见解。同样，咒师婆罗门在为病人念咒时，心里认为没有疾病，这并不是中观的见解。
English
If a definitive understanding arises that cannot be taken away by anything, that is the ultimate Madhyamaka view. Thus, the appearance of reality as the union of appearance and emptiness is the root or essence of all the profound paths of the Sutras, Tantras, and oral instructions, that is, through the path of correct hearing and thinking, all superimpositions on reality are thoroughly cut off, and this is the correct view without the stain of error. The second part is divided into two points: the main point, and how to demonstrate the harm with valid reasoning if one thinks that there is no high or low view in the Tantras. The first point is explained by nine verses and two lines, starting with "The key is increasing." As mentioned above, the guide to the path of seeing the union of the two truths as great equality, that is, the pure view, that key itself, by increasingly deepening understanding and familiarity, gradually abandoning the attachment to the ordinary self-nature of all naturally pure dharmadhatu and non-dual conventional appearances, because the dharmadhatu appearance is pure as deities and wisdom, therefore, the appearance of abiding and appearance being consistent increases, from the strength of this subsequent definitive understanding, the differences in the stages of the view of the Tantric vehicle appear in this way, therefore, in understanding the key to the union of appearance and emptiness, it comes from the difference of seeing and familiarizing. From the pure equality view of the vessel and essence being originally pure as deities, which is non-dual with the dharmadhatu, gradually, step by step, the differences between the inner and outer high and low of the Tantras are established. Otherwise, if the appearance of the vessel and essence is not abiding as deities and wisdom, but only the difference of believing in deities, it is also impossible to distinguish the high and low of the Tantras. Therefore, for the appearance of the vessel and essence that is originally not a deity, merely cultivating by believing in deities and mandalas with the mind, and the definitive understanding view that the vessel and essence are originally pure appearing as deities, becoming the grasp of seeing and familiarizing, there is a world of difference between these two, therefore, there is no possibility of equality in any situation. For example, Madhyamaka believes that all phenomena are originally empty, and the realization of emptiness, this is the Madhyamaka view. Similarly, when a mantra practitioner Brahmin recites mantras for patients, believing in his mind that there is no disease, this is not the Madhyamaka view.
Chinese
由于如实证悟了超越寻常所见之境的显空或界智无二的甚深胜义之实相，从而获得了对于所有世俗显现皆本自清净为天尊的、谁也无法夺走的殊胜信心。除此之外，仅仅安住于寻常所见之错觉世俗显现，又怎能成就器情为天尊呢？根本不可能成就。因此，除了此执取二元对立之错觉显现之外，并不存在其他的名为轮回的恶劣之处。而为了舍弃轮回，所有高低不同的道，也不能仅仅从胜义空性的角度来安立，因为胜义空性的界，其体性唯一，因此没有高低之分。因此，所有作为有法之世俗显现的明分，皆已成熟为法性胜义界完全清净之自性的显空或界智双运之要诀，观修之智慧越发清晰，能力越发增长，依靠下劣与殊胜之差别，从而宣说了事续、行续、瑜伽外续与内续无上续，即四部或六部续部之差别。因此，显空与二谛二者各自或单独，无法区分续部次第之高低。然而，对于界智无别或二谛双运之甚深实相，获得多少见修行之信解，如同见解之定解增长与成为确信之差别一样，道之修持与助伴行持之要诀的差别，也唯有追随于此见解，因此所有续部之差别，毫无错谬地必定成立。因此，若欲于此末法时期，修持比佛陀更难遇到的无上密金刚乘珍宝，此能迅速赐予以一生解脱之双运金刚持果位的甚深无谬之道，则需首先观察众生根器之差别。
English
Because of truly realizing the profound ultimate reality of appearance-emptiness or the indivisibility of realm and wisdom, which transcends the scope of ordinary perception, one obtains the supreme confidence that all mundane appearances are inherently pure as deities, which cannot be taken away by anyone. Apart from that, how can one accomplish the vessel and essence as deities by merely abiding in the illusory mundane appearances of ordinary perception? It is impossible to accomplish. Therefore, apart from this mistaken appearance of grasping and fixation, there is no other evil called samsara. And all the paths, high and low, that cause the abandonment of samsara, cannot be established solely from the perspective of ultimate emptiness, because the realm of ultimate emptiness is of one nature, so there is no distinction of high and low. Therefore, all the clear aspects of mundane appearances, which are phenomena, have matured into the nature of the completely pure nature of reality, the ultimate realm, the key point of the union of appearance and emptiness or realm and wisdom. As the wisdom of view and meditation becomes clearer and the ability increases, depending on the difference between inferior and superior, the distinctions of action tantra, performance tantra, outer yoga tantra, and inner unsurpassed tantra, that is, the four or six divisions of the precious tantra classes, are taught. Therefore, appearance-emptiness and the two truths, either separately or individually, cannot distinguish the high and low of the stages of the tantra classes. However, depending on how much confidence is gained in seeing and becoming familiar with the profound reality of the indivisibility of realm and wisdom or the union of the two truths, just as the certainty of view increases and becomes conviction, the differences in the key points of the practice of the path, meditation, and its accompanying conduct also only follow that view, so all the differences of the tantra classes are certainly established without error. Therefore, if you wish to practice the precious unsurpassed secret mantra Vajrayana, which is more difficult to encounter than the Buddha, the profound and unerring path that quickly bestows the state of union Vajradhara, liberated in one lifetime in this degenerate age, then you must first observe the differences in the dispositions of sentient beings.
Chinese
譬如共同所见之水，六道众生所见各异，见为脓血、住所、水、甘露，瑜伽士见为玛玛吉等，所见各不相同。如是，清净传承之大圣，依其所见，以普遍名言之量，器情之显现本自清净，无边显有立为基，成就并修持为本尊咒语智慧之坛城，谁有幸者不生信耶？定生坚信，无人能转。第二有二：若未能如实知晓此理，则殊胜金刚乘道将沦为影像；若对续部之见无有高下，则内外密咒之次第将上下颠倒。初者，若如是等以五颂三句开示：若未能如是了知，如前所说，器情声三者本自清净，成就为本尊咒语智慧，而执着于苦谛轮回之自性，由烦恼集起之果，蕴界处所摄之器情显现不净，认为实义亦是不净，如是观想一切显现皆为清净之所依与能依本尊，欲求解脱为本尊与坛城，然欲求之果并不显现。譬如自身如同盛满呕吐物之容器，观想为本尊喜乐怖畏秘密等，如同以妙香涂抹，相似地，于非器情本尊与坛城观想为本尊与坛城，自以为是金刚乘之特点，如是希求，呜呼！轮涅无别，不坏平等性之金刚乘见与生圆次第之修持，一切皆如纸上之灯，沦为影像。因此，无论器情诸法如何，于真实义中，本自安住为本尊与坛城，然未如是了悟之凡夫，于普遍名言之境，住处与显现不相符，虽显现为不净，然显现之时即是本自
English
For example, the common object of perception, water, is perceived differently by the beings of the six realms, as pus and blood, a dwelling place, water, nectar, and by yogis as Mamaki, etc. Just as the perception of water varies, so too, relying on the perception of the great noble ones of the pure lineage, through the measure of universal convention, the appearance of the container and its contents is primordially pure. The entirety of existence is established as the basis, accomplished and practiced as the mandala of deity, mantra, and wisdom. Who with fortune would not have faith? Surely, unwavering faith will arise, which none can turn back. Secondly, there are two: If this principle is not truly understood, the supreme path of the wondrous Vajrayana will become a mere image. If there is no distinction of high and low in the view of the tantras, the order of outer and inner mantras will become contradictory. Firstly, "If it is so," etc., is shown in five verses and three lines: If one does not understand that the container and its contents, appearance and sound, the three realms, are primordially pure, accomplished as deity, mantra, and wisdom, as previously shown, and instead clings to the nature of suffering, the cycle of existence, the result of the arising of afflictions, the impure appearance of the container and its contents gathered by the aggregates, elements, and sense bases, believing that the true meaning is also impure, and meditates on all appearances as the support and supported deity, desiring liberation as deity and mandala, but the desired result does not manifest. For example, like one's own body being like a vessel filled with vomit, meditating on the deity of bliss, joy, fear, secret, etc., is like anointing it with fine fragrance. Similarly, meditating on what is not the container and its contents, deity and mandala, as deity and mandala, thinking it is a special characteristic of the Vajrayana, and desiring it, alas! The view of the Vajrayana, which is the indivisibility of samsara and nirvana, the equality that cannot be separated, and the practice of the generation and completion stages, all become like a lamp painted on paper, a mere image. Therefore, whatever phenomena of the container and its contents, in the true meaning of the way things are, are primordially abiding as deity and mandala, but the shortsighted childish ones who have not realized this, in the realm of universal convention, the dwelling place and appearance are inconsistent, and although it appears impure, from the moment of appearance, it is primordially