English
Moreover, all these terms fall into the respective categories of appearance and emptiness, and are objects of sound and conceptual thought. Therefore, as stated above, in the presence of the great wisdom of the noble equipoise, it cannot be established by reasoning, or rather, it will not be established. Therefore, as long as appearance and emptiness appear separately, and one practices these two truths alternately and accurately, it is the wisdom of mind and mental factors that have dualistic appearances. When one no longer practices the two truths alternately, and also directly sees or obtains the non-dual wisdom of the noble equipoise union, the valid means of analyzing the ultimate truth will determine or ascertain that the objects to be refuted, such as the aggregates, elements, and sense bases, are without inherent existence, thereby completely transcending the non-affirming negation, the mere emptiness that abandons appearance, like a tree without heartwood, and it will not appear as appearance and emptiness being distinctly separate, with emptiness being the inhibitor and appearance being the object to be inhibited. When all dualistic appearances disappear, the wisdom that possesses all aspects of skillful means, without the cessation of the appearance aspect, the most supreme of all aspects, the great emptiness free from elaboration, the very essence, will manifest. Therefore, Manjushri Kirti, who possesses the lineage, said: The aggregates, when analyzed, are emptiness, Like a water tree, they have no essence. Possessing all supreme aspects, Emptiness is not the same as that. Furthermore, the Great Union Madhyamaka, the Co-emergent Great Seal, the Clear Light Great Perfection, and so on, have many terms of expression or different names, and are the non-dual wisdom that transcends all mind and mental factors, the great essence of the all-pervading nature of reality. Therefore, other minds or conceptual thoughts that have the appearance of dualistic grasping are inconceivable. As it is said: Speech, thought, and expression cannot reach the other shore of wisdom. Like that, the inconceivable wisdom is not an object of any sound or conceptual thought. Therefore, it is neither the annihilating emptiness that is a non-affirming negation and abandons appearance, nor is it a non-negation, not empty by its own nature, but empty by other objects to be negated, and without the dualistic appearance of the two truths, yet established as object and subject, and so on. The two truths have different essences, and the union of appearance and emptiness mixed together, and so on, all the characteristics of elaboration.
Chinese
远离偏颇，不落于任何一方或派别，不局限于任何范围，不偏向任何一方，因此，由于远离所有知识、言说和进入的术语，以及无二的智慧自性光明，如是说：‘不生不灭，乃虚空之体性。’这超越了显现和空性、肯定和否定等一切戏论，但并非如无任何记忆、茫然无知、沉睡或昏厥等状态，而是能消除执着边见的一切黑暗的法界ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是），即空性的智慧界和光明的智慧大乐无离无合，无别或双运的自生智慧，瑜伽士们以各自自证的智慧，以不见之方式见，以不住之方式住，以不显现之方式自显现，即各自自证智慧之行境。如是说。因此，超越了存在与不存在、是与非、空与非空等一切肯定之实相，显空无二之法界，不以自性为空而妄加臆测，亦不否定与法界无二之光明智慧之显现，此乃远离一切增损之实相，胜义谛双运，无生无灭之智慧界与觉性本来自性无离无合之甚深状态，此即是其自性，然无法以任何记号、理由、譬喻、声音或分别念来指示或言说，故认为其已完全超越言思。第三，以‘然非思’等两颂来阐释：如是虽已超越一切戏论，然并非如外道所认为的不可思议之造物主般，任何人都无法证悟，而是依于无垢之圣教光明，以成为量之正理善加分析，由圣者之等持双运无二自性，瑜伽士们以各自自证智慧之后所获得的清净世间智慧所确定的知识。
English
Being free from bias, not falling into any side or faction, not limited to any scope, not leaning towards any side, therefore, because it is free from all terms of knowledge, speech, and entry, and the self-luminous nature of non-dual wisdom, it is said: 'Unborn and unceasing, it is the nature of space.' This transcends all elaborations such as appearance and emptiness, affirmation and negation, but it is not like a state of having no memory, being blankly ignorant, sleeping deeply, or fainting, but rather it is the Dharma realm ཨེ་ཝཾ་ (Tibetan, Devanagari: एवं, Romanized Sanskrit: evaṃ, Literal Chinese meaning: Thus) that can eliminate all the darkness of clinging to extreme views, that is, the wisdom realm of emptiness and the wisdom of luminosity, great bliss, being inseparable, the self-arisen wisdom of being undifferentiated or in union, which yogis see in a way that is unseen by their own self-aware wisdom, abide in a way that is non-abiding, and self-manifest in a way that is non-manifesting, that is, the object of experience of individual self-aware wisdom. Thus it is said. Therefore, the reality that transcends all affirmations such as existence and non-existence, being and non-being, emptiness and non-emptiness, the Dharma realm of non-duality of appearance and emptiness, not imputing emptiness to its own nature, nor denying the appearance of luminous wisdom that is non-dual with the Dharma realm, this is the reality that is free from all addition and subtraction, the ultimate truth of union, the profound state of the wisdom realm of no birth and no cessation and the nature of awareness being primordially inseparable, this is its very nature, but it cannot be indicated or spoken of by any sign, reason, metaphor, sound, or conceptual thought, therefore it is considered to be completely beyond speech and thought. Third, it is explained by two verses such as 'However, not thinking': Although it has transcended all elaborations in this way, it is not that it cannot be realized by anyone, like the unthinkable creator believed by outsiders, but rather, relying on the light of the immaculate scriptures, analyzing well with the valid reasoning that has become a measure, by the samadhi of the noble ones, the non-dual nature of union, the knowledge ascertained by the pure worldly wisdom obtained by the yogis after their own self-aware wisdom.
Chinese
如同照亮法界空性双运、遣除有无的实相之油灯，其光明远离一切疑惑之黑暗，瑜伽士们能够亲身体验到。第三，以“经道方便”等六个偈颂和两个句子的方式进行阐述。其中，在经部特征因乘的道之阶段，方便显现之分与智慧空性之分，彼此互相包含，以互相增益、交替安立的方式，使其无有分离。而金刚乘的殊胜道——果乘密咒的自性，方便显现与智慧空性二者，本就无有分离，以清净平等双运的方式，直接证悟并加以熟悉。此乃其差别所在。从证悟本身的角度而言，显空双运、离戏大中观，以及界智无二光明大圆满，二者在双运无二的智慧上，实际上并无差别，是相同的。而这仅仅是作为能诠之名称或名相的类别不同而已。除此之外，没有更高或更殊胜的见解。因为对于显空、二谛的交替安立，以及存在、不存在、二者皆是、二者皆非等等的执着，一概不存，故而远离一切四边戏论。因为远离一切执着，如果存在除此之外的见解，那它本身就会变成与执着之戏论相关联的事物。然而，经部中，对于二谛或显空，或方便智慧双运的智慧之意义，是通过以辨析二谛的理证进行分析，以随后的推论来确立并进行修习。而在金刚乘密咒内部的续部体系中，瑜伽士们在各自觉性智慧的法界中，直接、瞬间、强制性地体验到无有分离的双运智慧，因此是现量成立的。所以在见解上存在着极大的差异。因为这个缘故，不落于边，所以被称为中观。对于此，也有以二谛各自辨析的量——心所慧为因，或
English
Like a lamp illuminating the reality of the union of emptiness and appearance in the realm of phenomena, dispelling the darkness of all doubts, yogis can directly experience it. Third, it is explained through six verses and two lines, starting with "Sutra path, means..." In the context of the path of the Sutra characteristic cause vehicle, the aspect of skillful means appearance and the aspect of wisdom emptiness mutually include each other, and they are made inseparable through the method of mutual enhancement and alternating establishment. However, in the supreme path of the Vajrayana, the nature of the result vehicle mantra, skillful means appearance and wisdom emptiness are inherently inseparable, and the distinction lies in directly realizing and familiarizing oneself with them in the manner of pure, equal union. From the perspective of realization itself, the great Madhyamaka free from elaboration, which unites appearance and emptiness, and the Great Perfection of luminosity, the non-duality of realm and awareness, are the same in that they are undifferentiated in the wisdom of non-dual union. These are merely different categories of names or terms that represent it. There is no other view that is higher or more supreme than that, because there is no clinging to the alternating establishment of appearance and emptiness, the two truths, or to existence, non-existence, both, or neither, and so on. Therefore, it is free from all elaborations of the four extremes. Since it is free from all clinging, if there were a view other than that, it would itself become something associated with the elaboration of clinging. However, in the Sutra, the meaning of the wisdom that unites the two truths, or appearance and emptiness, or skillful means and wisdom, is analyzed through reasoning that examines the two truths, and it is established through subsequent inference and practiced. In the tantric systems within the Vajrayana secret mantra, yogis directly, instantaneously, and forcefully experience the inseparable wisdom of union in the realm of their own awareness wisdom, and therefore it is established through direct perception. Thus, there is a great difference in view. For that reason, it is called Madhyamaka because it does not abide in extremes. For this, there is also the valid cognition that individually analyzes the two truths—the mental factor of wisdom as the cause, or
Chinese
以交替方式安立的中观，不住于边。由二量所引生的显空二谛无别，成为一体之实事，圣者的等持自证智慧双运，果位中观同时遮破四边戏论，不住于边与中。二者依次是因与果，或名识与智之阶段。如是，显宗与密宗之见解亦如此作区分：前者，因位中观或显宗道之见解，是随念之定解，具有二取之心所慧分；后者，果位中观，等持无分别之智慧，或密宗之见解，是超越心之双运，现前证得光明之智慧后的定解。二者有此差别。因此，后者被赞叹为胜于前者，并被教导为空性离戏大、俱生大手印、光明大圆满等，以“大”字来彰显其殊胜。第四，以“于实相”等三颂来阐释。因此，经续论典中所说的“实相”一词，也如前面对中观所作的二分一样，即包含蕴、界、处的一切显现事物皆为空性的实相——无遮，以及显空二谛无别的实相——双运之智慧。虽然都用“实相”这一相同的词语来表达，但所表达的意义，一个是体性空性的法界，一个是本来自性光明之显现，二者之间存在着如舍弃之空性断灭与不舍弃之显空双运般的，天壤之别的差异。同样，“法性”或“如是性”也分为事物空性的法性——无遮，以及二谛无别的法性——双运之智慧；“法界”也分为事物空性的法界——无遮，以及双运之法界二者；“空性”也分为空性——无遮，以及空性——双运二者；“离戏”也分为单空
English
The Madhyamaka established in an alternating manner does not abide in extremes. The two truths of appearance and emptiness, brought about by the two valid cognitions, become one taste, the actual state of the noble one's samadhi, the self-aware wisdom of union, the Madhyamaka of the fruition, simultaneously refuting the four extremes of elaboration, not abiding in either extreme or middle. These two are successively the stages of cause and effect, or consciousness and wisdom. Similarly, the views of Sutra and Tantra are also distinguished in this way: the former, the Madhyamaka of the cause or the view of the Sutra path, is the inferential ascertainment, the aspect of wisdom that is dualistic and mental; the latter, the Madhyamaka of the fruition, the non-conceptual wisdom of samadhi, or the view of Secret Mantra, is the union beyond mind, the ascertainment following the wisdom that has directly attained clear appearance, without duality. There is this difference. Therefore, this latter is praised as superior to the former, and is taught as the great emptiness free from elaboration, the great co-emergent Mahamudra, the great clear light Dzogchen, etc., with the word "great" emphasizing its excellence. Fourth, it is explained with three verses beginning with "Also, the nature of reality." Therefore, whatever is said as "nature of reality" in the Sutras, Tantras, and treatises is, as the Madhyamaka was divided into two above, the nature of reality that is the emptiness of all phenomena included in the aggregates, elements, and sense bases—non-affirming negation, and the nature of reality that is the inseparability of appearance and emptiness, the two truths—the wisdom of union. Although the same word "nature of reality" is used to express them, the meaning expressed is the sphere of emptiness of essence and the appearance of the naturally clear nature that is inseparable from the beginning, like the difference between the emptiness that is abandoned and the union of appearance and emptiness that is not abandoned, as high and low as heaven and earth. Similarly, "dharmata" or "tathata" is also divided into the dharmata of the emptiness of phenomena—non-affirming negation, and the dharmata of the inseparability of the two truths—the wisdom of union; "dharmadhatu" is also divided into the dharmadhatu of the emptiness of phenomena—non-affirming negation, and the two dharmadhatus of union; "emptiness" is also divided into emptiness—non-affirming negation, and the two emptinesses of union; "freedom from elaboration" is also divided into mere emptiness.