English
The second part has two points: How the valid cognition of factual reasoning harms if the common object of observation, appearance and emptiness, become separate aspects? How the union of the basis and result, inseparable, pure, equal, and free from elaboration, is clearly established by the valid cognition of scripture, reasoning, and pith instructions. First, it is taught by eleven verses and three lines beginning with "common." That the so-called common object of observation cannot be just appearance and emptiness separately, because these detailed explanations of the reasons for each will cause harm. If the so-called common object of observation is nothing at all, just mere emptiness, then for any sentient being, such as humans, etc., the empty, blank sky, which is also nothing at all, should appear as objects capable of function, such as vases, etc.; and objects capable of function, such as vases, etc., should also not appear, being nothing at all like the non-existent sky. Therefore, if mere emptiness, devoid of appearance, is suitable as a common object of observation and appears as water, etc., then the son of a barren woman and flowers in the sky, etc., should also be suitable as a common object of observation, and why should water, etc., not appear everywhere, but should appear? If so, then things would either always exist in all directions and times, as they exist in one direction and time; or they would not exist in all directions and times, as they do not exist in one direction and time, because things are considered to be without cause, so all the faults mentioned before also apply equally here. Furthermore, in the state of emptiness where there is nothing at all, since it is non-existent, it is in no way possible that the appearing objects such as water, etc., exist, why? Because the two are mutually contradictory. If there is an appearance that is not empty in essence, as a common object of observation, then it is completely unreasonable to assert that emptiness, which is nothing at all, is merely the common object of observation or the basis of appearance, because it contradicts one's own statement. Then, what do you mean by saying earlier that in your own system, emptiness and the appearance of dependent origination are not contradictory, but are union or inseparable? Because here is the occasion for examining the appearance of dualistic phenomena, for establishing the system of valid cognition that measures the meaning of what is seen. Therefore, in that respect, the very existence of a single thing
Chinese
二者相违，即互相排斥，不可能二者都是。如前所示，一个事物上的显现和空性二谛，如火和热一样不相违，这是因为圣者的智慧是二取不现的境，所以善于分辨二者的差别是很重要的。又，如果仅仅是远离自性的空性，不空之显现仅仅是截然不同的，那么它就不能作为共同的观察对象。如果考察不空的共同显现对象，是如何显现为水、脓、甘露等显现的，那么谁也无法想象出一种无法一一区分的显现，因为它是超离思维言说的，所以非常不合理。因此，认为存在不空之显现作为共同的观察对象或显现基础，这是不成立的。为什么呢？因为没有能成立的量，即在没有被任何量所见的情况下，就说存在这样的显现基础，这仅仅是没有成立理由的承诺，所以无论如何都是不能成立的。另外一个过失是，如果显现为水、脓等的事物被截然区分而不空，那么水等显现就无论如何不可能显现为脓等其他事物。并且，由于它是不空的、真实成立的显现，所以这个显现会变得可以被胜义谛的理智所观察等等。此外，水、脓、甘露等的共同显现基础，与水等三者中的任何一个都是相违的。例如，如果显现为水的事物的显现基础被认为是脓，那么它怎么会显现为水呢？因为显现基础是脓。就像火不会显现为水一样。如果水的显现基础不是脓，而是水本身，那么脓等其他事物又会显现为什么呢？因为显现基础是水。就像水不会显现为火等一样。如果说饿鬼所见的显现也是这个水，那么这样一来，饿鬼所见的脓的显现也会被否定，这显然是不合理的。总之，因为六道
English
The two are contradictory, that is, mutually exclusive, and it is impossible for both to be true. As shown above, the appearance and emptiness, the two truths on one object, are not contradictory like fire and heat, because the wisdom of the noble ones is a realm where dualistic appearances do not arise, so it is important to be good at distinguishing the difference between the two. Furthermore, if the non-empty appearance, which is merely distinct from emptiness by its own nature, is merely a distinct category, then it cannot serve as a common object of observation. If one examines how the non-empty common basis of appearance appears as appearances such as water, pus, nectar, etc., then no one can imagine an appearance that cannot be distinguished one by one, because it is beyond thought and expression, so it is very unreasonable. Therefore, it is not established that there is merely a non-empty appearance as a common object of observation or basis of appearance. Why? Because there is no valid cognition to establish it, that is, without being seen by any valid cognition, to say that there is such a basis of appearance is merely a promise without a reason to establish it, so it is simply not established in any way. Another fault is that if what appears as water, pus, etc., is distinctly categorized as non-empty, then it is impossible for water, etc., to appear as pus, etc., in any way. And, since it is a non-empty, truly established appearance, then that appearance would become amenable to being examined by the wisdom of ultimate truth, and so on. Furthermore, the common basis of appearance of water, pus, nectar, etc., is contradictory to any of the three, water, etc. For example, if the basis of appearance of what appears as water is considered to be pus, then how could it appear as water? Because the basis of appearance is pus. Just as fire does not appear as water. If the basis of appearance of water is not pus, but water itself, then what else would pus, etc., appear as? Because the basis of appearance is water. Just as water cannot appear as fire, etc. If one says that what appears in the sight of a hungry ghost is also this water, then in that case, the appearance of pus seen by the hungry ghost would also be denied, which is clearly unreasonable. In short, because the six realms
Chinese
对于每个众生来说，水等各自不同的显现，与显现的所依处并没有任何 अलग（不同）之处，如果存在 अलग（不同），那么所显现的事物和它的显现所依处就会变成 अलग（不同），因此就不存在共同的观察对象。例如，柱子和瓶子两者不能互相作为对方的显现所依处。因此，应当认识到，除了所显现的事物之外，并不存在 अलग（不同）的显现所依处。第二部分分为三点：以理证来确立基的究竟状态，即安住、显现一切都一致的清净、平等、无别的大状态；通过对道的修习，逐渐净化安住、显现不一致的习气，从而在无时、本初的界中占据稳固的地位；最终，对不可思议的法性生起忍可，即使获得了胜者的行境，他人也难以理解。第一部分分为三点：在胜义谛中，确立无二双运大平等；在世俗谛中，确立显有清净大状态；在究竟上，确立无别离戏大状态。第一点：因此，以“显空”等一个偈颂和三句来阐述。如上所述，因此，一切法从一开始就是显空无别的双运，或者说，仅仅是自性上没有真实成立的空性之界与不可分离的显现，它是无边际且无偏颇的，即在任何方面都没有局限，在任何方面都没有偏袒的显空双运，离戏大平等中，轮回和涅槃的一切法从一开始就安住于大平等性中，因此，像这样安住的平等性，就是自生智慧光明圆满大状态，从一开始就已成就的意义，不要被分别念的理智所扰乱，而是通过深奥的经续教证和理证来确定，从而在没有任何取舍的情况下安住于实相，这就是平等性大圆满，它就是般若波罗蜜多和离戏大中观。第二点：以“修习此理”等八个偈颂和一句来阐述。如上所述，对于如是之理，如实地进行修习，在道的阶段中，首先也要依靠清净见解的量理之路，从外到内
English
For each sentient being, the appearances of water, etc., which are unique to each, and the basis of those appearances, are not at all अलग (different). If there were अलग (difference), then the appearing thing and its basis of appearance would become अलग (different), and therefore there would be no common object of observation. For example, a pillar and a vase cannot be mutually regarded as the basis of each other's appearance. Therefore, it should be recognized that there is no अलग (different) basis of appearance other than what appears. The second part has three points: Establishing the ultimate state of the ground, which is the great state of purity, equality, and non-duality where abiding and appearance are all in harmony, through reasoning; Gradually purifying the discordant imprints of abiding and appearance through familiarization with the path, thereby firmly establishing oneself in the timeless, innate expanse; Ultimately, generating acceptance of the inconceivable nature of reality, and even though the realm of the Victorious Ones is attained, it is difficult for others to comprehend. The first part has three points: In the ultimate truth, establishing the great equality of non-dual union; In the conventional truth, establishing the great state of pure appearance and existence; Ultimately, establishing the great state of non-separation and freedom from conceptualization. First point: Therefore, it is taught with one verse and three lines, such as "appearance and emptiness." As stated above, therefore, all phenomena from the beginning are the union of appearance and emptiness, without distinction, or merely the appearance inseparable from the realm of emptiness, which is not truly established by its own nature. It is without limit and without bias, that is, the union of appearance and emptiness, which is not limited in any way and not biased in any way, is the great equality of non-proliferation, in which all phenomena of samsara and nirvana abide in great equality from the very beginning. Therefore, such abiding equality is the self-arisen wisdom, the great perfection of luminosity, the meaning that has been accomplished from the beginning. Do not be disturbed by the intellect of conceptual thought, but rather determine it through the profound sutras and tantras, teachings and reasoning, thereby abiding in reality without any acceptance or rejection. This is the great perfection of equality, which is the Prajnaparamita and the great Madhyamaka free from proliferation. Second point: It is taught with eight verses and one line, such as "practicing this principle." As mentioned above, practicing this principle as it is, in the stage of the path, one must first rely on the path of valid reasoning based on pure vision, from the outside to the inside.
Chinese
因为以断尽二障习气的智慧观照，所以事物究竟真实的如实不谬之境，唯有佛陀才能见到，除此之外，丝毫也不存在，以究竟的量成立。因此，唯有将此确认为究竟的量，所有内外不清净的显现，从原始以来，就安住于极其清净的实相智慧法身中，远离一切戏论。凡是如此立誓，对于那些具备甚深经文和理智智慧之眼的人来说，是非常成立和清楚的，而不是其他思辨的领域。即使如此，不共的甚深密续乘，如秘密殊胜幻化网等，是所有乘的顶峰，具有奇妙的八大功德等，拥有成千上万的光芒，犹如光芒四射的太阳一般。对于此等，心量狭小，缺乏甚深经文和理智智慧之眼的有情众生，大多如同盲人一般，无法见到密续的甚深意义，因此才会出现对密续深奥含义的误解和不同的解释。第三，以“究竟”等两段偈颂和三句来阐述。其中，那极其究竟的无二平等性之界，不会显现为其他任何事物，只会显现为清净天神的显现，虽然不能以片面或极端的方式来证实，但实际上，所有不清净的显现，其自性皆已解脱，从原始以来就极其清净的法界，即原始清净的离边大和自性光明之显现，智慧法身二者，从原始以来就是双运、不可分离的，安住于分别之基已尽的无别大之中。因此，其显现之因，如同黄金和黄金的颜色一般，从原始以来就清净为智慧之神，以分析实相的理智也无法损害。因为断尽一切二障习气，或者说极其清净的显空双运之
English
Because it is seen with the wisdom that has exhausted and abandoned all the two obscurations along with their habitual tendencies, therefore, the ultimate true state of affairs of things, exactly as it is without error, is seen only by the Buddha. Apart from that, there is not even a little bit, and it is established by the ultimate valid cognition. Therefore, only by taking that as the ultimate valid cognition, all these impure appearances of outer and inner phenomena are, from the very beginning, abiding in the extremely pure state of reality, the wisdom dharmakāya, free from any elaboration. Whatever such a vow is, it is very established and clear to those who possess the supreme eye of profound scriptures and reasoning intelligence, and it is not the object of other speculations. Even so, the uncommon profound tantric vehicle, such as the secret supreme magical net, etc., is the pinnacle of all vehicles, possessing wonderful eight great qualities, etc., and having hundreds of thousands of rays of light, like a radiant sun. For those with inferior minds, like elemental birds devoid of the eye of profound scriptural and reasoning intelligence, most have become like the blind in seeing the profound meaning of the tantra. Therefore, it happens that the profound meaning of the tantra is not understood as it is, and it is explained differently. Third, it is explained with two stanzas and three lines, beginning with "ultimate." Among them, that extremely ultimate non-dual equality realm itself does not appear as anything else, but only appears as the pure appearance of deities. Although it cannot be proven in a one-sided or extreme way, in reality, all impure appearances, whatever and however many there are, are by nature liberated from the very beginning. The realm that is primordially pure, the great freedom from extremes, and the appearance of self-luminous nature, the two wisdom dharmakāyas, are from the very beginning in union, inseparable, abiding in the great indivisibility where the basis of division has been exhausted. Therefore, the causes of its appearance, like gold and the color of gold, are from the beginning pure as wisdom deities, and even the reasoning that analyzes the state of reality does not harm it. Because all the two obscurations along with their habitual tendencies have been completely abandoned, or the extremely pure union of appearance and emptiness,