Chinese
他空大中观见导引，无垢金刚月之光。 他空大中观见导引，无垢金刚月之光。 名为他空大中观见导引，无垢金刚月之光之著述。究竟不退转之法，宣说与护持教法诸师，置于心髓要点后，于此略述中观之见导引。其中有从何而来之出处，与见导引之正文，及讲述利益三者。初者亦有共同与差别二者，总的来说，诸佛之语若有欺骗或不真实之处，则不会安立为不了义与了义之相。然而，由于无法进入不可思议之境，以及能与不能之补特伽罗的智慧差别，如喂食幼儿般，初转法轮必定能从轮回中解脱，中转法轮遮止名相执着，后转法轮善加辨别何为实相之义等。因此，初转法轮为不了义，中转法轮为了义与不了义相混，后转法轮为了义无上，此由《解深密经》等经部所证成，不仅诸佛菩萨所安立者不可逾越，且甚深之义次第显明，并由现量所证成故。然则，中转法轮说无者为无，即世俗之显现，后转法轮说有者为有，即胜义之空性。故香提巴等大德认为，中转法轮与后转法轮，以及开创此二法轮之龙树、无著二大车轨，其意趣之落脚点是相同的。其中，依于后转法轮了义心要之二十部经，慈氏五论，龙树、无著父子的论典。自译师觉藏二位起，直至今日，于藏地亦有各种他空大中观之讲修传统。车轨之大开创者为：一切智者让炯多吉，全知多波巴，全知智美沃色三位。以及七世法王，喜隆班钦，多罗那他，教法之旭日等，皆是安住于圣地，且为不偏袒任何一方，具足圆满教法之善知识，以闻思修三者而确立之。彼等
English
The Diamond Moon, Light Without Stain: A Guide to the View of Great Other-Emptiness Madhyamaka. The Diamond Moon, Light Without Stain: A Guide to the View of Great Other-Emptiness Madhyamaka. This is the treatise called The Diamond Moon, Light Without Stain: A Guide to the View of Great Other-Emptiness Madhyamaka. The ultimate, irreversible Dharma. Having placed in the heart's essence those who teach and uphold the teachings, here I will write a brief summary of the Madhyamaka view. It has three parts: the source from which it comes, the actual view guide, and the explanation of the benefits. The first also has two parts: general and specific. In general, if there were something deceptive or untrue in the words of the Victorious Ones, then the provisional and definitive would not have been established. However, based on the difference in the intelligence of individuals who can and cannot enter the inconceivable realm, like feeding a child, the first turning of the Dharma wheel necessarily brings liberation from samsara, the intermediate turning reverses the clinging to characteristics, and the final turning clearly distinguishes whether or not it is the meaning of reality. Therefore, the first is provisional, the intermediate is a mixture of provisional and definitive, and the final is definitively supreme. This is proven by sutras such as the Samdhinirmocana Sutra. Not only can one not go beyond what the Victorious Ones and their heirs have established, but the profound meaning is gradually revealed and is also proven by direct perception. However, the intermediate turning shows that what is non-existent is non-existent, which is the appearance of the conventional, and the final turning shows that what exists is existent, which is the emptiness of the ultimate. Therefore, Shantipa and others assert that the intermediate and final turnings, and the two great chariots that pioneered them, Nagarjuna and Asanga, have the same point of convergence in their thought. Among them, relying on the twenty sutras of the final turning, the essence of definitive meaning, the five treatises of Maitreya, and the treatises of the father and son Nagarjuna and Asanga. From the two translators Gyu and Tsen onwards, until now, in this land of Tibet, there have been various traditions of teaching and practice known as Other-Emptiness Madhyamaka. The great pioneers of the chariot tradition are: Omniscient Rangjung Dorje, Kunchen Dolpopa, and Kunchen Drime Ozer. As well as the Seventh Karmapa, Zilung Panchen, Taranatha, Tenzin Nyinje, etc., who are definitely residing on the level of the noble ones, and are spiritual friends of the complete teachings, who have the eye of Dharma without falling to one side, have also established it through listening, reflecting, and meditating. Those
Chinese
所有这些经文都以此为后盾。不仅如此，所有以闻思修相结合，如实观见实相的圣者们的最终意趣，都必须归结于此。特别是，甚深见解的引导，由《宝性论》的意旨持有者弥勒巴大师所阐发，并通过中部的噶钦仁钦多吉和克什米尔的萨迦那等传承，以共同见解引导的方式和加持转移的灌顶之路，传授给杰尊洛扎巴，成为噶举派广为人知的显密双运大手印的共同和非共同两种，此处将要讲解的是前者。 第二，关于实际的见解引导，也有经部自身的体系，以及它与密宗甚深体系相结合的方式。第一种又分为需要理解的内容和需要修持的方式两种，首先是：相信因果不虚是世间正确的见解的基础。在此基础上，必须依赖一种超越三界的甚深见解。也就是说，虽然声闻乘通过修持证悟了人无我，自生佛通过修持证悟了所取无实，瑜伽行派通过修持证悟了二空智慧，中观共同派通过修持证悟了诸法自性空，但由于被心、概念和颠倒见三种所束缚，未能证悟二无别智慧，因此与佛陀相距甚远。那么，二无别智慧由谁来体验呢？由具相的圣者智慧所见，以及随顺此道的凡夫通过不共的闻思修来调伏自心者所体验。后者又分为两种：主张自性空者认为，从色蕴到一切种智之间的所有法，都像兔角和石女之子一样，在实相中一无所指，也无从成立的空性，即在缘起中显现而不间断生起，通过中观五大珍宝来确定。在正行时，就像钻木取火，钻木和钻木器都被火烧尽，最终火也自然熄灭一样，执着分别念被分别念所衡量之后，将个别分别的智慧也安住在无所缘之中，什么
English
All these scriptures come as a support for this. Moreover, the ultimate intention of all noble beings who see the reality without distortion through the union of hearing, thinking, and meditating must converge on this alone. In particular, the profound view instruction was skillfully expounded by Maitripa, the holder of the meaning of the Uttaratantra, and through the lineage of Kachen Rinchen Dorje in Central Tibet and Kashmir's Sajjana, etc., through the path of common view instruction and the empowerment of blessing transference, it was transmitted to Jetsun Lhodrakpa, becoming the well-known common and uncommon Mahamudra of Sutra and Tantra union of the Kagyu lineage, and it is the former that will be explained here. Second, regarding the actual view instruction, there is also the Sutra system itself, and the way it is combined with the profound Tantric system. The first is further divided into what needs to be understood and how it needs to be practiced. First, believing in the infallibility of cause and effect is said to be the basis of the correct worldly view. On top of this, one must rely on a profound view that transcends the three realms. That is, although the Shravakas realize the selflessness of the person through practice, the Pratyekabuddhas realize the unreality of the apprehended object through practice, the Yogacharas realize the two-emptiness wisdom through practice, and the common Madhyamikas realize the emptiness of all dharmas' own nature through practice, they are far from the Buddha because they are bound by the three: mind, concepts, and distorted views, and have not realized the non-dual wisdom. So, who experiences the non-dual wisdom? It is seen by the wisdom of the noble ones who possess the characteristics, and by those ordinary beings who follow this path and have tamed their minds through uncommon hearing, thinking, and meditation. The latter is further divided into two: those who assert emptiness of inherent existence believe that all dharmas from form to omniscience are like a rabbit's horn and a barren woman's child, and that emptiness, which is not pointed out in reality and is not established anywhere, appears in interdependence without ceasing, is determined by the five great jewels of Madhyamaka. During the main practice, just as when rubbing wood to make fire, both the rubbing wood and the rubbing tool are burned by the fire, and eventually the fire itself naturally disappears, after the clinging and discriminating thoughts have been measured by discriminating awareness, the wisdom of individual discrimination is also placed in the state of non-objectification, and what
Chinese
此外，不要在心中思索，不要在任何地方用心，以不修习无我的觉悟，如虚空般的状态来修习，当生起如《宝灯论》等止观双运的众多三摩地之门时，如果以完全清净的教证和口诀很好地契合，就能清净颠倒的执着，智慧增长，从而证悟不共的大中观之见。然而，在三摩地的殊胜品中说：“三摩地即使极稳固，如果对其显现执着，就被称为儿童的近取，不能获得寂灭。”因此，有些自诩为以分别念的空性体验为法性的人说：“大中观就像赶车一样，其他一切都是错误的。”这样就迷失了道路。还有些人，自己的本性尚未从超离思维中解脱出来，却将生灭计数，误以为是大手印，失去了稳固体验的本性。这两种人，除了名相上的分别大小之外，都无法超越三界，是相同的。因此，要进入一切智智的智慧之门，必须以不颠倒的教证、理证和口诀，使闻思修如石骨相合，与一切不相违背，并且需要超越一切的见、修、行都切中要害。依止慈氏五论的瑜伽行者们，如果能首先以中间法轮的经论及其注释来断除有法、错觉、突发性的戏论，那是最好的。如果仅凭这些戏论无法胜任，那么就必须修习慈氏五论或《宝性论》，如果连这也做不到，那么就像经中所说：“以智慧了知无有心外法，之后了悟心亦不存在，具慧者了知二者皆无有，彼无有者安住于法界。”一样，从无始以来，自心依于无明的突发性垢染，在未经设定和分析的境界面前，如梦中的错觉般显现为各种各样，但如果加以分析，则一无所成，因为各自的自性是空性的，所以一切显现都是心识的幻化。因此，如外境般显现的所取，显现而无自性，如水中之月，是世俗谛的安立；而能取的
English
Furthermore, do not contemplate in the mind, do not focus the mind on anything, and cultivate in a state of non-self-awareness like the sky. When many doors of Samadhi of the union of Shamatha and Vipassana, such as the "Precious Lamp," arise, if you perfectly align with the completely pure scriptures and instructions, you will purify the inverted clinging, increase wisdom, and realize the uncommon view of the Great Madhyamaka. However, in the chapter on the excellent qualities of Samadhi, it is said, "Even if Samadhi is very stable, if one clings to its appearance, it is called a child's near attainment, and one will not attain Nirvana." Therefore, some who pride themselves on the experience of emptiness through conceptual analysis as the nature of reality say, "The Great Madhyamaka is like only driving a cart, and everything else is wrong." Thus, they lose the path. Others, without their own nature being liberated from transcending thought, count the arising and ceasing, mistaking it for Mahamudra, and lose the nature of stable experience. These two, apart from the difference in the size of their conceptual distinctions, are the same in that they cannot transcend the three realms. Therefore, to enter the door of the wisdom of omniscience, one must have non-inverted scriptural authority, reasoning, and instructions, so that understanding, experience, and realization are like stone and bone joined together, not contradicting anything, and the view, meditation, and conduct that transcend everything must be to the point. Those who rely on the Yoga practice and the teachings of Maitreya should first cut off the adventitious elaborations of illusionary phenomena with the scriptures and commentaries of the intermediate turning of the wheel of Dharma, which is the best. If that much elaboration is not sufficient, then one must definitely practice the Five Teachings of Maitreya or the Ratnagotravibhāga. If even that is not possible, then as it is said, "Having known with the mind that there is nothing other than mind, then realizing that mind itself does not exist, the wise, knowing that both do not exist, that non-existence abides in the Dharmadhatu." Like that, from beginningless time, one's own mind, relying on the adventitious stain of ignorance, appears in various ways like the illusion of a dream in the face of what is not designated or analyzed. But if analyzed, nothing is established, because each of their own natures is empty. Therefore, all appearances are the magical display of mind alone. Thus, the apprehended object that appears as an external object, appearing but without inherent existence, like the moon in water, is the establishment of conventional truth; and the apprehending mind, not abiding anywhere inside or outside,