Chinese
如与中间轮相同，安住于无分别、离戏论的等持中，后得分别之时，若对诸法如实一一分别，如最后法轮和金刚乘中所说，善加辨别而认识，则受持大乘所有经典之甚深义，成为圆满无误且完全清净。如是说。就胜义而言，法界无增减，世俗的暂时的垢染，实际上也从未存在过，因此无增减的法性大平等，如实地领会了胜者之母的密意。又在果位时，此处所说基果体性无别，是指胜义法身而言，并非指世俗色身。也不是不需要道，因为等持无分别之智慧，以智慧之聚，使法身本具之垢染得以清净，且具有后得如幻之智慧，以福德之聚，生起利他之化身。如是说，引用《宝性论》等的教证，如此善加辨别，与见解是否违背噶举派的印记，以及修持方面是否变成抛弃的汉和尚之流等，这些考察只是毫无根据的诽谤而已，有智慧者以公正之心考察此处的教证之义，便能知晓。因此，若善加观察，依靠粗之外或智慧界的应成派中观，善加辨别二谛之体性，从而确定二无我之义，生起远离疑惑之黑暗的定解之时，在修持等持时，逐渐将细之内或双运果位的中观，融入并习惯于二无别大智慧之义。因此，两种了义中观在究竟的密意上没有任何不一致之处，因为应成派认为，成为二取显现或识之行境的有名相的胜义，只是暂时进入之门，并非究竟，而各自自证智慧圣者之行境的双运无名相之胜义，是不可言说、不可思议、不可表达的般若波罗蜜多的体性，是殊胜的
English
Like the middle turning of the wheel, abide in non-conceptual, free from elaboration samadhi. When discriminating in post-meditation, if one accurately distinguishes each dharma, as taught in the final turning of the wheel and the Vajrayana, and introduces them well, then receiving the profound meaning of all the Great Vehicle scriptures becomes complete, without error, and entirely pure. Thus it is said. In terms of ultimate truth, the dharmadhatu is without increase or decrease, and the adventitious stains of conventional truth have never existed in reality, so the great equality of the nature of reality, without increase or decrease, is understood exactly as the intention of the Mother of the Conquerors. Also, in the context of the result, the statement here that the essence of the basis and result are inseparable refers to the ultimate dharmakaya, not the conventional rupakaya. It is also not the case that the path is unnecessary, because the wisdom of non-conceptual samadhi, with its collection of wisdoms, purifies the stains of the dharmakaya that has been present from the beginning, and possessing the wisdom of post-meditation that understands things as illusory, the collection of merit generates the nirmanakaya for the benefit of others. Thus it is said, quoting the Uttaratantra and other texts, and thus it has been well distinguished. Whether the view contradicts the seal of the Kagyu tradition, and whether the practice becomes like the abandoned teachings of the Chinese monk Heshang, etc., such investigations are merely baseless accusations. Those with intelligence can understand by impartially examining the meaning of the teachings here. Therefore, if one examines well, relying on the coarse outer or the Madhyamaka of the wisdom realm, one distinguishes well the characteristics of the two truths, and having determined the meaning of the two selflessnesses, when definite knowledge free from the darkness of doubt arises, then when meditating in samadhi, one gradually integrates and becomes accustomed to the meaning of the subtle inner or the non-dual great wisdom of the Madhyamaka of the resultant union. Therefore, there is no disagreement between the two definitive Madhyamakas in their ultimate intention, because the Prasangikas consider the nominal ultimate truth, which is the object of dualistic appearance or consciousness, to be only a temporary gateway, not the ultimate. The non-nominal ultimate truth of union, which is the object of the sacred self-aware wisdom, is the very nature of prajnaparamita, which is inexpressible, inconceivable, and unutterable, and is the sacred
Chinese
仅仅宣说了那的真谛。同样，他空派也认为，在世俗谛的观察下，有境识及其所缘境是虚假的、欺骗性的，是世俗的，如闪电和云彩一般，在其显现中是不真实的。而有境智及其所缘境是常恒的、稳固的、不变异的，因此，远离了破立的法性，以其究竟不欺骗的缘故，被安立为胜义谛，并通过修习而实际上要点一致。宗派的承认与否也是如此。按照自宗全知大士的观点，当大乘圣者的等持智慧或胜义谛本身作为所缘境时，在其显现中，由于不存在任何诸如无遮和非遮的执着等戏论，因此，在双运离戏大平等中，没有任何宗派的承认可以成立。当后得名言作为所缘境时，如经论中所说，对基、道、果的分类等进行辨别，并毫无疑问地承认，所说的要点在这两者之间并不矛盾。因为两者都遮止了在意义观察或等持的显现中，所有关于有无等戏论的相状分别，并融入远离破立的离戏大平等中，安住于平等之中。并且，在后得世俗谛的观察中，各自宗派的承诺的二谛分别承认。因此，应当依止意义，而不要仅仅追随文字，不要因辩论的戏论而疲惫。因此，如果执着并抓住任何一种显现或空性，就无法遣除执边的恶见。因此，必须善于确定法界显空双运的究竟，即非异体的胜义谛，涅槃与轮回的平等性。并且，确定它的方式也如《如意宝藏论》第十八章所说的那样，在名言中，所有显现的世俗法，实际上并不存在，但由于习气错乱的缘故，如从未有而后来也没有，如不在此处却显现一般，显现为错乱的显现，如空花，就像患有白内障的人的眼中出现毛发飘落等现象一样，实际上从未存在过，因此在区分显现和空性的基础上。胜义谛自性光明之身和智慧等，也与无漏的法界并非异体，而是无二无别，自性本来平等。
English
It is said that only the truth of that is spoken. Similarly, the Other-Emptiness school also believes that, in the view of conventional truth, consciousness with its objects is deceptive, false, and conventional, like lightning and clouds, and is not true in its appearance. However, wisdom with its objects is permanent, stable, and unchanging. Therefore, the nature of reality, which is free from negation and affirmation, is established as the ultimate truth because it is ultimately not deceptive, and through meditation, the essential points are the same. The acceptance or non-acceptance of philosophical tenets is also the same. According to the view of the omniscient great master of our own tradition, when the wisdom of meditative equipoise of the Mahayana noble ones or the ultimate truth itself is taken as the object, in its appearance, there is no possibility of any elaboration such as grasping at negation or non-affirmation. Therefore, in the great equality of union free from elaboration, there is no acceptance of any philosophical tenet that can be established. When subsequent attainment takes conventional terms as its object, the key point of distinguishing the classifications of the basis, path, and result, as stated in the scriptures of valid cognition, and accepting them without doubt, is not contradictory in both cases. This is because both negate all the characteristics and distinctions of elaboration such as existence and non-existence in the appearance of meaning analysis or meditative equipoise, and merge into the great equality of freedom from elaboration, which is free from negation and affirmation, and abide in equality. Furthermore, in the view of subsequent attainment and conventional truth, the two truths of the commitments of each philosophical tenet are separately acknowledged. Therefore, one should rely on the meaning and not just follow the words, and not be exhausted by the elaboration of debate. Therefore, clinging to and grasping at either appearance or emptiness cannot avert the evil view of clinging to extremes. Therefore, it is necessary to properly establish the ultimate union of appearance and emptiness of the Dharmadhatu, the ultimate truth that is non-different, the equality of samsara and nirvana. And the way to establish it is also as stated in the eighteenth chapter of the 'Wish-Fulfilling Treasury', in conventional terms, all phenomena of appearance, although they do not actually exist, due to the power of habitual confusion, appear as illusory appearances as if they were not here, as if they had never existed before and will never exist later, like empty forms, just as hairs falling appear in the eyes of someone intoxicated with cataract, etc., they have never actually existed, so on the basis of distinguishing appearance and emptiness. The ultimate truth, the self-luminous body and wisdom, etc., are also not different from the uncontaminated realm, but are non-dual and inseparable, and their nature is inherently equal.
Chinese
其自身三时无有迁变，故而显空无别。以分别念安立的二谛也只是名称和词句，实际上并非自性成立，因此应知其为无别清净大平等之寂灭。胜义谛超越了断灭分别的境地，由于超越了安立的二谛，一切戏论寂灭。真谛无别，无成与不成。法界之中，显空自性无二，故而真谛也说是无别。如是。若依名言者的普遍量，以处所和显现的势力安立二谛，则如是：一切错乱显现的轮回之法，皆因不真而欺骗，故为世俗谛。深寂光明涅槃之法，不变自性，立为胜义谛。如是说。应首先确定上述二谛无别、离戏、大平等，然后使如是之处境和显现完全一致的对境和有境二者皆为胜义谛，处境和显现不一致的对境和有境二者皆为世俗谛。此乃于名言中以欺骗与不欺骗的势力而必须如此安立。若非如此，则执白海螺与执黄海螺二者亦无法安立真假，故一切名言之安立皆将错乱。因此，以处所和显现一致之势力所获得的涅槃之法皆为胜义谛，以不一致之势力所产生的轮回之法皆可安立为世俗谛。若以分别思择，则一切身与智慧之显现并非由烦恼惑乱所生，而是从清净智慧之力所生，且未被遮障所染污，故成立为真实而不欺骗。轮回之法与此相反，故说不成真实。此处的真与不真，是以不欺骗与欺骗之名言衡量所成立的。如是，处所和显现一致的有境称为智慧，因其无有能取所取。执著不一致者称为识，因其具有能取所取。对于处所和显现一致的对境，由于已显示了量之损害，故而永无能破者，是为真实。
English
Itself is free from the three times of change, therefore appearance and emptiness are inseparable. The two truths established by conceptual thought are merely names and words, and in reality, they are not established by their own nature. Therefore, it should be known as the great equality of peace and nirvana, which is inseparable and completely pure. The conventional truth transcends the realm of complete cessation and differentiation. Because it transcends the two truths that are established, all elaborations are pacified. Truth is inseparable, neither established nor unestablished. In the realm of reality, appearance and emptiness are non-dual in nature, therefore, truth is also said to be inseparable. Thus it is. If, relying on the universal valid cognition of nominalists, the two truths are established by the power of place and appearance, then it is like this: All the phenomena of samsara, which are illusory appearances, are all untrue and deceptive, therefore they are the conventional truth. The phenomena of profound peace, luminosity, and nirvana, with their unchanging nature, are considered the ultimate truth. Thus it is said. One should first establish the aforementioned two truths as inseparable, free from elaboration, and of great equality. Then, both the object and the subject, whose circumstances and appearances are completely consistent, are the ultimate truth. Both the object and the subject, whose circumstances and appearances are inconsistent, are the conventional truth. This must be established in terms of deception and non-deception in name. If it is not so, then it will not be possible to establish the truth or falsehood of perceiving a white conch and perceiving a yellow conch, and therefore all nominal establishments will be confused. Therefore, all the phenomena of nirvana obtained by the power of consistent circumstances and appearances are the ultimate truth, and all the phenomena of samsara arising from the power of inconsistency can be established as the conventional truth. If analyzed by discrimination, all appearances of body and wisdom are not produced by afflictions and confusion, but arise from the power of pure wisdom, and are not defiled by obscurations, therefore they are established as true and non-deceptive. The phenomena of samsara are the opposite of this, so they are said to be not established as true. The truth or untruth here is established by the measure of nominal judgment of non-deception and deception. Thus, the subject whose circumstances and appearances are consistent is called wisdom, because it is without grasping and being grasped. Grasping inconsistency is called consciousness, because it has grasping and being grasped. For the object whose circumstances and appearances are consistent, because the harm of valid cognition has been shown, there is never any refutation, so it is true.