Chinese
而且，那个“地”也要依赖于未被自执迷之人错觉所染污的唯一量，以量所成立的水作为观察的基础，如果以下面的见地来看，就是量；如果以上面的见地来看，就成了非量。除此之外，如果以天人的境界来看，就必须以自执迷之人以量所成立的甘露作为观察的基础，而不会以水等其他事物作为观察的基础，对于所有这些都应该了解。第二，关于水是脓血等，用两个偈颂和三个足来表示。像这样依赖而安立为量是合理的量的形态。如果不是这样认为，比如一杯水，饿鬼看到的是脓血，人看到的是水，天人看到的是甘露，当这三者都无依赖地聚集在同一个基础上，并且自发地聚集在一起，以量成立是不可能的。如果这三者中没有一个是量所成立的观察基础，那么看到的就不是这三者，而是不同于这三者的其他事物，因为对于水等事物，不可能在任何情况下都以量来成立，所以所见的脓血等三者都会变成完全不存在。如果人所见的水也不是水，那么从那以外的事物看到水并成立也是不合理的，因此“水”这个名称会变成完全不存在。按照那种说法，世俗的量的所有安立也完全不会合理，而且与此相反的非量也是不行的，最终取舍、进入和退出都会变得毫无意义。第三部分分为两点：衡量者——量的自性如何衡量，以及所带的理由；以及它本身是前译自宗独有的，是其他宗派所没有的特点。第一部分分为两点：分为两种衡量暂时状态和现象的量的理路；最终将证悟双运的至高量，即自生智慧，确立为一。第一部分分为两点：不清净的此方所见的普遍世俗量；以及依赖于清净的见地，完全转变之地的量。第一点：因此，暂时的等等，用两个偈颂和三个足来表示。因此，未被内外暂时的错觉所染污的显现为根境的事物
English
Moreover, that "earth" must also rely on the only valid cognition that is not contaminated by the delusion of self-grasping people, taking the water established by valid cognition as the basis of observation. If viewed from a lower perspective, it is valid cognition; if viewed from a higher perspective, it becomes non-valid cognition. Apart from that, if viewed from the realm of gods, one must take the nectar established by valid cognition by self-grasping people as the basis of observation, and will not take water and other things as the basis of observation. All of these should be understood. Second, regarding water being pus and blood, etc., it is expressed in two verses and three lines. It is reasonable to establish the form of valid cognition by relying on it in this way. If one does not think so, for example, a cup of water, ghosts see it as pus and blood, humans see it as water, and gods see it as nectar. When these three gather on the same basis without dependence and gather spontaneously, it is impossible to establish it with valid cognition. If none of these three is the basis of observation established by valid cognition, then what is seen is not these three, but other things different from these three. Because it is impossible to establish water and other things with valid cognition in any case, the three things seen, such as pus and blood, will become completely non-existent. If the water seen by humans is not water, then it is unreasonable to see and establish water from things other than that, so the name "water" will become completely non-existent. According to that kind of statement, all the establishments of worldly valid cognition will not be reasonable at all, and the opposite of that, non-valid cognition, is also not possible, and ultimately taking and abandoning, entering and exiting will become meaningless. The third part is divided into two points: how to measure the nature of the measuring valid cognition, along with the reasons; and it itself is unique to the Early Translation School, and is a characteristic that other schools do not have. The first part is divided into two points: dividing the reasoning of valid cognition for measuring temporary states and phenomena into two; ultimately establishing the supreme valid cognition of Dzogchen, the spontaneously arisen wisdom, as one. The first part is divided into two points: the common worldly valid cognition seen from the impure side; and the valid cognition of the completely transformed ground based on pure vision. First point: Therefore, temporary, etc., is expressed in two verses and three lines. Therefore, things that appear as objects of the senses that are not contaminated by temporary delusions from inside and outside
Chinese
就此而言，为了证明它是有效的或自相的，有必要根据暂时的观点来证明。例如，在权力意识中，水显现为水，海市蜃楼显现为水，在这两者中，水显现为水的意识没有被直接的错觉所污染，因此，没有错觉的意识是有效的；海市蜃楼显现为水的意识被错觉所污染，因此，错觉的意识是无效的。这两者的对象也应被理解为，在名言中，水具有自相，而海市蜃楼不具有自相的差别。因此，暂时对于饿鬼来说，由于业力的恶业障，人们所见到的清水显现为脓液，但是如果恶业的过失或业障消失或消除，那么就像人们一样，它会显现并被视为水，因此，相对于此，人们所见的水是有效的。另一方面，对于饿鬼来说，由于业力的恶业障的转变，它被视为脓液，因此，暂时被认为是无效的，因此，在这种暂时的观点中，水本身被证明是有效的。同样，甘露等也是如此。第二，以究竟的理智等两句偈颂和两行来显示：由于完全转变，凭借以如实见到名言的究竟状态的清净见解为基础的有效理智进行分析时，不清净的此岸所见的显现，如水和脓液等，都是由于习气错觉的力量而显现的。除此之外，由于舍弃了习气错觉的显现，对于完全转变的圣者们来说，人们所见的水显现并被视为清净的佛土和伟大的母亲玛玛吉的形象，因此，人们所见的水本身不能不依赖于其他而完全被认为是有效的，因此是不可证明的。因此，随着恶业的习气错觉的业障不清净逐渐变得清净，所见也会变得越来越好，因此，相对于较低的所见，承认较高的所见是有效的，这以名言分析的理智来证明，并且没有损害，因此是非常合理和正确的。第二，究竟的那个等偈颂
English
For the time being, in order to prove that it is valid or self-characterized, it is necessary to prove it from the perspective of temporary appearance. For example, in the consciousness of power, water appears as water, and mirages appear as water. Among these two, the consciousness of water appearing as water is not contaminated by immediate illusion, so the non-illusory consciousness is valid; the consciousness of mirages appearing as water is contaminated by illusion, so the illusory consciousness is invalid. The objects of these two should also be understood as the difference that, in terms of convention, water has self-characterization, while mirages do not have self-characterization. Therefore, temporarily, for pretas, due to the evil obscurations of karma, the pure water seen by people appears as pus, but if the fault or obscuration of evil karma is removed or eliminated, then like people, it will appear and be seen as water. Therefore, in relation to this, the water seen by people is valid. On the other hand, for pretas, due to the transformation by the fault of evil karmic obscurations, it is seen as pus, so it is temporarily regarded as invalid. Therefore, in this temporary view, water itself is proven to be valid. Similarly, it is the same for nectar and so on. Second, it is shown by the ultimate reasoning, etc., two verses and two lines: Because of the complete transformation, when analyzing with valid reasoning based on the pure view that sees the ultimate state of convention as it is, the impure appearances seen from this shore, such as water and pus, etc., all appear due to the power of habitual illusion. Other than that, because of abandoning the appearance of habitual illusion, for the completely transformed noble ones, the water seen by people appears and is seen as the pure Buddha-field and the form of the great mother Mamaki. Therefore, the water seen by people alone cannot be proven to be valid without relying on others, so it cannot be proven. Therefore, as the obscurations of evil karmic habitual illusion gradually become purer, the seeing will become better and better. Therefore, acknowledging that the higher seeing is valid in relation to the lower seeing is proven by the reasoning of analyzing convention, and there is no harm, so it is very reasonable and correct. Second, the ultimate that, etc., verse
Chinese
以上两句偈颂阐述：究竟的实相，法界本性，即是二谛无别或双运，并非一分为二，因此，如实证见此本性的量，也是究竟无二的，是唯一的，因为不可能存在第二种究竟的量。因此，究竟的实相，唯一的胜义谛，是双运、清净、无别、离戏、大平等性。如实照见此实相的究竟量，也唯有自生智慧，一切种智，除此之外别无他法。而遮蔽证见此实相的所断，也唯有无明，即愚昧的自性，除此之外别无其他或未超越。因此，在宁玛派的续部和口诀中，所阐述的佛与众生仅仅是智慧和无明的差别，这才是极其深奥、意义确定的究竟心髓。第二，以“因此，量的……”等两句偈颂阐述：如前所述，因此，凭借清净的见解，以名言量成立内外一切显现，皆为本自清净的刹土和本尊，这正是宁玛派金刚乘的甚深自宗。如实照见并善加阐释此理的，全知荣索·玛哈班智达曾著有《显现立为本尊以理量明示》等殊胜论著，犹如狮子吼。全知龙钦巴等宁玛派大德，在世俗中成立大清净，在胜义中成立无别大清净的教证理证和口诀，是无与伦比、与众不同的。除此之外，无论以何种方式承许和成立世俗中的大清净和胜义中的双运光明大清净，都无法如实宣说此殊胜的宗风。无论如何承许和成立清净和无别大清净，都只会与教证理证和甚深口诀相违，因此可见，他们并不具备如实通达续部深奥意义的能力。
English
The preceding two verses explain that the ultimate reality, the nature of the Dharma realm, is none other than the inseparability of the two truths or the union, not divided into two. Therefore, the valid cognition that sees this nature as it is, is also ultimately non-dual, it is unique, because a second ultimate valid cognition is impossible in any way. Therefore, the ultimate reality, the single supreme truth, is union, purity, inseparability, freedom from elaboration, great equality. The ultimate valid cognition that sees this reality as it is, is also none other than the self-arisen wisdom, the all-knowing, and there is no other way. And the objects to be abandoned that obscure the seeing of this reality are also only ignorance, that is, the nature of delusion, and there is nothing else or nothing that transcends it. Therefore, in the Nyingma tantras and instructions, it is taught that Buddhas and sentient beings are merely different in terms of wisdom and ignorance, and this is the ultimate, profound, definitive essence of the heart. Secondly, the two verses beginning with "Therefore, the valid cognition..." explain: As explained above, therefore, relying on pure view, this term of valid cognition establishes all inner and outer appearances as realms and deities that are primordially, naturally pure. This is the profound self-tradition of the Early Translation Vajrayana. All-Knowing Rongzom Mahapandita, who saw and excellently taught this as it is, composed excellent treatises such as "Manifestation as Deity, Clearly Shown Through Reasoning and Valid Cognition," which are like the roar of a lion. The Nyingma masters such as All-Knowing Longchenpa, with their scriptural authority, reasoning, and instructions for establishing great purity in the relative and great inseparability in the ultimate, are unparalleled and unique. Apart from that, no matter how one accepts and establishes great purity in the relative and great union of clear light in the ultimate, there is no one who can truly speak of this excellent tradition. No matter how one accepts and establishes purity and great inseparability, it will only contradict the scriptural authority, reasoning, and profound instructions. Therefore, it is clear that they lack the ability to truly understand the profound meaning of the tantras.
Chinese
第二部分分为两点：如果共同的观察对象，显现和空性变成各自独立的方面，那么以实事理证的量是如何损害的？以圣教理证和窍诀的量，如何能清楚地成立双运基果无别，清净平等，远离戏论的道理。第一点，以“共同”等十一颂和三句来阐述。所谓共同的观察对象，不能只是显现和空性各自独立，因为这些详细阐述各自理由的论述会造成损害。如果共同的观察对象什么都没有，只是单纯的空性，那么对于任何众生，比如人类等等，任何一者而言，空无一物的虚空也应该显现为具有作用的事物，比如瓶子等等；而瓶子等等具有作用的事物，也应该像虚空一样，什么都不显现。因此，如果与显现分离的空无一物，仅仅是空性，可以作为共同的观察对象，并且显现为水等等，那么石女的儿子和虚空中的花朵等等，也应该可以作为共同的观察对象，并且为什么水等等不会在所有地方显现，而应该显现呢？如果那样，事物要么像在一个方向和时间存在一样，在所有方向和时间都恒常存在；要么像在一个方向和时间不存在一样，在所有方向和时间都不存在，因为事物被认为是无因的，所以正如之前所说的所有过失，也同样适用于此。此外，在什么都没有的空性状态下，既然是无实有，那么水等等显现的事物，在任何情况下都不可能存在，为什么呢？因为这两者是相互矛盾的。如果存在着本体不空的显现，作为共同的观察对象，那么认为什么都没有的空性仅仅是共同的观察对象或显现的基础，这与自己的立宗相违背，因此完全不合理。那么，你之前说，在你们自己的宗派中，空性和缘起的显现二者并不矛盾，而是双运或无别，那是什么意思呢？因为这里是观察二取法显现的，是建立以现量衡量所见之义的场合。因此，就此而言，事物本身存在