English
It does not merely become one, but the appearance of dependent origination appears to be able to function without obstruction. Although it appears to exist, it is not established as such in reality, therefore it is emptiness, because the valid cognition that examines the ultimate truth can accurately ascertain it. Therefore, these two truths of appearance and emptiness, like water and moisture, if one does not exist, the other exists, and it is not possible in all ways. If one exists, it is impossible for the other not to exist. Understanding this as a single, non-contradictory point is something that must be understood as important within the knowable. The second part has two points: refuting the argument and refuting it. The first point is indicated by two lines, such as "both are equal in strength": So, if the two truths, appearance and emptiness, which are found by the valid cognitions that examine the two truths separately, are equal in strength or equal in status and become true, then all phenomena of conventional appearance will not be empty, but will become established in the ultimate truth, this is the argument. The second point, the answer to refuting it, has three points: These two are the stages of entering the wisdom of realization, so there is no real entity, and appearance and emptiness are established as the union of skillful means and wisdom. It shows the necessary result of establishing it in this way, and because this method is the profound essence of the sutra and tantra path, it also determines the words of the Victorious Ones in this way. Both commitments of the Middle Way path are our own system. If the ultimate truth is made our own system and the conventional truth is transferred to others, it shows how it is harmed by scripture and reason. The first point is indicated by nine stanzas and two lines, such as "both are also self-nature": That is, both the conventional truth and the ultimate truth are not established by their own nature from the beginning, so they are equal or the same in emptiness. The appearance and emptiness of the object to be measured are not established as different by nature or in meaning, but the nature of whatever appears exists inseparably like water and moisture from the beginning, so how can things not be empty and become truly established? It is not. Because the two truths appear to be the same, the nature of appearance is established as emptiness. If appearance itself does not exist, how will the nature of emptiness be known? Because there is no knower. Therefore, not only are appearance and emptiness not contradictory to each other, but they are also cause and effect to each other.
Chinese
空性缘起和缘起显现为空性。如果显现和空性中的任何一个存在，那么另一个也像火和热一样不可分离地存在。如果生起从根本上确定的智慧，那么显现和空性二者无论何时都不会分离，而是从一开始就双运的意义，所有怀疑的网全部断除，从而如实证悟。因此，显现和空性二者，任何一个都不会被任何事物所遍及，因此，凡是显现的，都遍及是空性；凡是空性的，也都遍及是显现。因此，无论如何衡量显现和空性，都不会有矛盾，因为显现本身成立为空性，空性本身成立为显现。如经中所说：“色即是空，空即是色”。也就是说，如果知道色等显现本身是自性空的，那么显现本身就不会成立为实有，而是证悟为空性。如果知道空性也显现为色等，那么也不会认为空性是成立为实有的存在，因为空性是不真实的要点，所以显现。因此，当见到显现和空性从一开始就不可分离的双运时，显现和空性二者成立为真实存在的情况无论何时都不会再返回，因为凡是显现的事物的实相，本来就是空性；凡是空性的自性，成立为自性显现，因此见到的是不可分离，不可能执着为不同。凡是色等显现的事物，都不是舍弃的对境，也不是在其他地方存在着空性，所以不可能在其他地方稍微成立，也不存在。显现和空性这二谛不可分离，平等一致，因此，只要以分别二谛的量，交替地修习所获得的二谛，就是心所智慧，是有能取所取的修法。也就是说，像这样，在这个具有二取显现的轮回状态中，心和心所的动摇，以能取所取的形象，被分别的障碍所遮蔽，远离能取所取二取显现戏论的无二智慧自性光明，不会显现，也无法证悟，因此，如前所示的二谛。
English
Emptiness arises as dependent origination, and dependent origination appears as emptiness. If either appearance or emptiness exists, the other is also inseparable, like fire and heat. If one develops a deep and certain understanding of this, then the two, appearance and emptiness, will never be separate, but will be united from the very beginning. All webs of doubt will be completely cut, and one will realize the truth. Therefore, since neither appearance nor emptiness is devoid of anything, whatever appears is pervaded by emptiness, and whatever is empty is pervaded by appearance. Thus, however one measures appearance and emptiness, there is no contradiction, for appearance itself is established as emptiness, and emptiness itself is established as appearance. As it is said, "Form is emptiness, emptiness is form." That is to say, knowing that appearance, such as form, is self-empty, one will realize that appearance itself is not established as true, but as emptiness. And knowing that emptiness also appears as form, etc., one will not think that emptiness is an existent established as true, for the key point of emptiness is that it is not true, so it appears. Therefore, when one sees the union of appearance and emptiness, which are inseparable from the beginning, the situation where appearance and emptiness are established as truly existent will never return, for the reality of whatever appears is inherently emptiness, and the nature of whatever is empty is established as self-appearance. Therefore, one sees them as inseparable, and it is impossible to fixate on them as different. Whatever appears, such as form, is not an object to be abandoned, nor is emptiness something that exists elsewhere, so it is impossible for it to be established even slightly elsewhere, nor does it exist. Since appearance and emptiness, these two truths, are inseparable, equal, and identical, as long as one cultivates the two truths separately, using the two valid cognitions that analyze them separately, the wisdom that arises is a mental factor, a practice with a grasper and a grasped. That is to say, in this state of samsara with dualistic appearance, the movement of mind and mental factors, in the form of grasper and grasped, is obscured by the obscuration of conceptualization, and the clear light of the non-dual wisdom nature, which is free from the elaboration of dualistic appearance of grasper and grasped, does not appear and cannot be realized. Therefore, the two truths as shown above...
Chinese
因此，对于分别观察的智慧，对于没有错谬的两种量，必须不舍弃任何一个，不取任何一个，而是平等地对待。这样做的理由是，当修习时，如果两种量中的任何一个不完整或不存在，那么从这两种衡量真理的量中产生的果，即无二双运的智慧，必然不会产生和出现，因为原因不完整。例如，就像钻木和钻木的支撑木，如果缺少任何一个，火就不会正确地产生一样。因此，如果方便显现的部分和智慧空性的部分分离，陷入偏颇，那就不是方便智慧双运的正确道路。至尊胜者在经续和传承的智者成就者的一切论著中，都反复地这样宣说。第二，这两种原因通过舍弃等八个偈颂和两行来阐述。因此，如果这两种衡量真理的量不具备，舍弃或缺少任何一个，那么双运智慧的果，即伟大的智慧，就不会在自相续中产生和出现的其他原因或方法，所以必须依赖这个原因。像这样，深寂灭戏论的双运智慧，其自性超越了任何二取之心的思虑和言语的表达，因此只能通过各种揭示实相的象征方法和词语来表示，像用手指指月一样，没有人能够真正直接地揭示智慧的自性。因此，在密宗乘的场合，用揭示的象征方法和金刚语来表示，被称为第四灌顶或词灌顶珍宝。在光明金刚藏续等明点密续的甚深续部中，通过各种词语和象征方法来表示，揭示了许多虚空和智慧双运的揭示秘密。因此，超越世间的智慧，深寂灭戏论的双运光明，如果不依赖于其他词语和象征方法，那么它自己的自性。
English
Therefore, regarding the wisdom that analyzes separately, for the two valid cognitions free from the stain of error, one must not abandon any one, nor adopt any one, but treat them equally. The reason for doing so is that when practicing, if either of the two valid cognitions is incomplete or non-existent, then the result arising from these two valid cognitions that measure truth, namely the wisdom of non-dual union, will definitely not arise or occur, because the cause is incomplete. For example, just as fire cannot properly arise if either the drilling wood or the supporting wood for drilling is missing. Therefore, if the aspect of skillful means appearance and the aspect of wisdom emptiness are separated and fall into partiality, then that is not the correct path of skillful means and wisdom union. The Supreme Conqueror has repeatedly stated this in the sutras, tantras, and all the treatises of the lineage-holding wise and accomplished ones. Secondly, these two causes are explained through eight verses and two lines, beginning with 'abandoning' etc. Therefore, if these two valid cognitions that measure truth are not complete, and either is abandoned or missing, then there is no other cause or method for the result, the wisdom of union, which is great, to arise and occur in one's own mindstream, so one must rely on that cause. Like this, the self-nature of the profound, peaceful, free from elaboration union wisdom is beyond the consideration of any dualistic mind and the expression of speech, therefore it can only be represented by various symbolic methods and words that reveal the nature of reality, like pointing at the moon with a finger, and no one can actually directly reveal the self-nature of wisdom. Therefore, in the context of the Secret Mantra Vehicle, the representation by symbolic methods of revelation and vajra words is called the Fourth Empowerment or the precious Word Empowerment. In the profound tantra sections of the Light Vajra Essence Tantra and other bindu secret cycle tantras, it is represented through various words and symbolic methods, revealing many definitive secrets of the revelation of the union of space and wisdom. Therefore, that very wisdom that transcends the world, the profound, peaceful, free from elaboration union luminosity, if it does not rely on other words and symbolic methods, then its own self-nature...
Chinese
因此，任何具有二元显现的意识都无法直接把握它，因此，它表明了以二谛进行辨析的量，即中观之道。像这样，以交替安立二谛的方式来分析和修习中观之道，其根本果实就是现量成就并能证见等持的中观，即二谛无别双运的智慧。因此，在以两种量确定二谛的体性或存在方式时，从显现和空性二谛的角度来看，显现是世俗谛，是所破，而空性是胜义谛，是破除者，二谛就像交替安立一样被揭示。它的果实是二谛无别，远离破立的双运智慧，在金刚乘的续部中，以大乐、大手印、大圆满等名称和多种表达方式来揭示，但实际上没有区别。因此，通过确定体性，在所有中观宗的经论中，一切包含轮涅的法都以世俗谛和胜义谛两种方式来确定和安立。像这样，如果不正确地依赖于分析二谛的两种量，就无法如实地理解二谛无别双运的智慧。因此，全知胜者所说的一切法门，都完全依赖于世俗谛和胜义谛这二者。因此，将分别分析二谛的量与有无的承诺结合起来，称为道的中观。由于将果的中观，即等持智慧的真实名称，安立在因上，所以称为二谛交替的因，或小道的中观。因此，不仅在名言世俗中存在着“存在”的承诺，而且在胜义中，蕴、界、处等，通过胜义的分析，所分析的空性，仅仅是破除所破的实有成立，或者说是断除的无有，因此，相对于所破，也必然存在着“实有成立”或“胜义中不存在”的承诺。
English
Therefore, it cannot be directly grasped by any mind with dualistic appearances, so it indicates the path of Madhyamaka, which is the valid means of analyzing the two truths. Thus, by analyzing and meditating on the path of Madhyamaka in the manner of alternately establishing the two truths, the actual result is the manifest accomplishment and vision of the wisdom of the inseparability of the two truths in equipoise, which is the Madhyamaka. Therefore, when the nature or existence of the two truths is determined by the two valid means, from the perspective of the two truths of appearance and emptiness, appearance is the conventional truth, which is to be refuted, and emptiness is the ultimate truth, which is the refuter, and the two truths are revealed as if they were alternately established. Its result is the wisdom of non-duality, which is the union free from acceptance and rejection of the two truths, which is revealed in the tantras of Vajrayana with various names and expressions such as great bliss, Mahamudra, and Atiyoga, but in reality, there is no difference. Therefore, by determining the nature, in all the scriptures and treatises of the Madhyamaka school, all phenomena included in samsara and nirvana are determined and established in the manner of the two truths, conventional and ultimate. Thus, if one does not properly rely on the two valid means of analyzing the two truths, one will not be able to truly understand the wisdom of the union of the two truths, which is inseparable. Therefore, all the Dharma doors taught by the Omniscient Victor are based solely on these two truths, conventional and ultimate. Therefore, the combination of the valid means of analyzing the two truths separately with the affirmation of existence or non-existence is called the Madhyamaka of the path. Because the true name of the Madhyamaka of the result, which is the wisdom of equipoise, is attributed to the cause, it is called the cause of the alternation of the two truths, or the small Madhyamaka of the path. Therefore, not only is there an affirmation of "existence" in conventional terms, but also in ultimate terms, aggregates, elements, and sense bases, etc., through the analysis of the ultimate, the emptiness that is analyzed is merely the elimination or cutting off of the truly established object to be refuted, so in relation to the object to be refuted, there must also be an affirmation of "not truly established" or "not existing in the ultimate sense."