Chinese
由于显空同时成立，所以不会堕入断灭论，因此本体超胜。如是说：啊！空与非空，中观亦无所缘。 第二，因的无别最终在理智的检验中被认为是成立的，所以可以把握其特征。此处由于远离了心识的活动范围，所以特征并非单一，因此以特征超胜。如是说：在第二种名言中，超离了思与言。 第三，因的二谛已经截断了有无的界限，由于密法的显空无别，因此以自性超胜。道次第中说：自性以何者无别。 顺便说一下，对偶发性辩论的驳斥是：如果那样，自性的显现会变成三种，如果说因为情况是那样成立的，那么理由不成立。如果说因为在那里安排了，那么为了理解那个自性，虽然以心识假立而安排成三种，但如果不会变成那样，那又有什么用呢？没有遍及，娘氏注疏如是说。又有些人说：在显现生灭的时候，空性也会生灭，因为显空二者本体是一个。回答说：智者说，显现的还灭会生灭，但本体不会。如果那样，由于生灭与不生灭是相违的法，显空会变成不是一个本体吗？如果那样，仅仅如此，无常和有为法也会变成不是一个本体，因为无常的还灭，刹那生灭的时候，和它一个本体的有为法的实体不会生灭。例如，现在取瓶的意识在第二刹那，瓶子的物质流没有停止一样。还有，无别、远离活动范围的那个，可以通过闻思来确定吗？如果可以，那么远离心识活动范围就会丧失，如果不可以，那么像这样确定的论证都会变得没有意义吗？由于证悟实相的自相之后，能证悟和所证悟在二取中解脱，所以不会丧失，因为证悟的自相是任何心识的边际都无法触及的。争论的劳累是没有意义的。即使那样，在凡夫的心识范围中，有证悟的定解吗？回答说：虽然没有证悟自相的定解，但是，
English
Because appearance and emptiness are established simultaneously, it does not fall into nihilism, therefore the essence is superior. It is said: Ah! Emptiness and non-emptiness, the Middle Way also has no object of focus. Second, the inseparability of the cause is ultimately considered to be established in the face of reason, so its characteristics can be grasped. Here, because it is separated from the scope of mental activity, the characteristics are not one-sided, therefore it is superior in characteristics. It is said: In the second convention, it transcends thought and expression. Third, the two truths of the cause have already cut off the boundaries of existence and non-existence, because the appearance and emptiness of mantra are inseparable, therefore it is superior in nature. In the Stages of the Path, it says: Nature is inseparable from what. Incidentally, the refutation of the incidental debate is: If so, the appearance of nature will become three. If it is said that because the situation is established in that way, then the reason is not established. If it is said that because it is arranged there, although it is arranged into three by mentally fabricating it in order to understand that nature, but if it does not become like that, then what is the use? There is no pervasion, so says Nyang's commentary. Some also say: When appearances arise and cease, emptiness also arises and ceases, because the essence of appearance and emptiness is one. The answer is: The wise one said, the reversal of appearance arises and ceases, but the essence does not. If so, since arising and ceasing and not arising and ceasing are contradictory dharmas, will appearance and emptiness become not one essence? If so, impermanence and conditioned phenomena will also become not one essence, because when the reversal of impermanence, the moment of arising and ceasing, the substance of the conditioned phenomenon that is one essence with it does not arise and cease. For example, just as the consciousness of grasping a pot does not stop the material continuum of the pot in the second moment. Also, can that which is inseparable and separated from the field of activity be determined by hearing and thinking? If so, then being separated from the field of mental activity will be lost. If not, then the arguments that determine it in this way will become meaningless? Because after realizing the self-character of reality, the object of realization and the subject of realization are liberated in duality, it will not be lost, because the self-character of realization is untouched by any edge of the mind. The labor of arguing is meaningless. Even so, is there a definite understanding of realization in the scope of the ordinary mind? The answer is: Although there is no definite understanding of realizing the self-character, but,
Chinese
以甚深之行境之语来表示，对于离于行境之义，仅仅生起与此相符之总义的定解，也不是没有意义的。譬如，以分别念衡量依赖大种之虚空时，虽然以边中、形状颜色、一和多等众多戏论来确定，除了能区分其他要素外，无法确定其自性。同样，此处虽然详细地分别讲述了显空无别，但意义的结论是不可言说的意义。最初仅是总义，最终如实地现证自相，以量成立了似乎相违的法不相违等。这些不能仅仅以名言的理智来成立，因为无论如何言说不可言说的意义，最终也不会舍弃执着的分别念。因此，一切智也会被语言所穷尽。如是，在《总集经》中说：显与不显等，一切二取皆是边，一切智者亦非中。又，邬波达耶·嘉那巴拉瓦尔玛所著的《正见明灯》中说：如虚空，以名言，可用名称和词语来表达，然无相且离戏论者，超越了自性心之境。又，其所著的《义决定》中说：如何从修习之方便中，如实之法坚固，法不入于法，无论说多么甚深的词语，也不会与意义相符。然而，也不是没有以各别分别的智慧来证悟的方法。在《三摩地王经》中说：于无字之法中，听闻与宣说者，于无变迁上作增益，听闻与受持者。因此，确定为离于行境后生起定解，也不会相违。因此，在根本续中说：所诠自性基之续，无有增损而宣说者，能诠幻化网，如指月者。因此，也清楚地说明了自性续能诠释语续。什么？如果是这样，想要看月亮时，用手指指月亮，就能确定见到月亮的自相吗？
English
By representing it with the words of profound conduct, it is not meaningless to establish a definitive understanding of the meaning that is beyond the realm of practice, merely arising from a general understanding that is in accordance with it. For example, when measuring the sky dependent on the great elements with conceptual thought, although it is determined by many elaborations such as edge and center, shape and color, one and many, it is impossible to identify its own characteristics, except for distinguishing other elements. Similarly, here, although the indivisibility of appearance and emptiness is discussed in detail separately, the conclusion of the meaning is the meaning that cannot be expressed. Initially, it is only a general meaning, and ultimately, the self-character is realized as it is, and the laws that seem contradictory, such as non-contradiction, are established by valid scriptures. These cannot be established solely by the intellect of terminology, because no matter how the inexpressible meaning is expressed, the mind of clinging will not be abandoned in the end. Therefore, omniscience will also be impoverished by words. Thus, in the Samgraha Sutra, it says: Appearance and non-appearance, etc., all dualistic thoughts are extremes, all-knowing ones are not even in the middle. Also, in the Lamp of Correct View composed by Upadhyaya Jnana Palavarma, it says: Like the sky, in terminology, it can be expressed with names and words, but that which is without characteristics and free from elaboration, transcends the realm of the mind of self-nature. Also, in his Meaning Determination, it says: How from the means of cultivation, the law of reality is firm, the law does not enter into the law, no matter how deep the words are spoken, they will not be in accordance with the meaning. However, it is not that there is no way to realize it with the wisdom of individual discrimination. In the Samadhiraja Sutra, it says: In the law without letters, whoever listens and teaches, adds to the unchanging, whoever listens and receives. Therefore, it is not contradictory to establish that it is beyond the realm of practice and then generate a definitive understanding. Therefore, in the root tantra, it says: The continuum of the object to be represented, the basis of self-nature, is taught without addition or subtraction, the representing illusory net, is like a finger pointing at the moon. Therefore, it is also clear that the self-nature continuum can explain the speech continuum. What? If so, when one wants to see the moon, if one points at the moon with a finger, will one definitely see the self-character of the moon?
Chinese
因此，从一开始就看到自相。如果说不能以看到总相为例，那没有过失。就像对不熟悉语言的孩童直接展示月亮，也会变成总相，之后看到水中的月亮时，会生起对此的认知。虽然用能诠释和所诠释以甚深的词语来解释，但凡夫俗子以虚妄之心也无法像所说的那样理解。因此，首先在心中建立总相，通过由信心引导的定解，逐渐理解所诠释的甚深意义，这是毫无疑问的。第三，关于确定基础的量，也有三种。经文是：《广大经》中说：“真谛、世俗谛、胜义谛，以及二无别和三种，这三种在睡眠中平等而显现。”教言是：《道次第》中说：“这也是安立三种状态。”理证是：法性或自性的基础，可以确定为三种真谛，因为显现为不混杂的、相异的二谛，并且自性无别地圆满，甚至连一切智者也无法否认。如《五次第论》中所说：“世俗和胜义，各自的差别应知晓，在何处真实混合，那就是双运的解说。”《菩提心释》中也说：“世俗谛被解释为空性，空性本身就是世俗谛，就像有为法和无常一样，没有则不会产生，这是必然的。”第二，关于考察的基础，有确定体性和确定其真实性两种。第一，有破、立、遮三部分。第一部分是：大多数旧派人士说，因为是用道的智慧来考察，所以是考察的基础。如果这样，道也会变成考察的基础，就像海市蜃楼不需要水坝一样，因为以智慧捏造而没有成立所要破除的实体。因此，修道也变得毫无意义。还有，上师大乐金刚说：“由各别观察的智慧，成为考察研究的基础。”如果这样，因为是智慧所观察的对境，所以基、道、果三者都会变成那样，这是不合理的。第二部分是：对不是真实存在于实相中的事物产生错误的执着，如《道次第》中所说：“考察轮回和涅槃的实有执着。”第三部分是：那么过去的事物也
English
Therefore, from the beginning, one sees the self-character. If it is said that it cannot be exemplified by seeing the general character, there is no fault. Just as when a child who is not familiar with language is directly shown the moon, it becomes a general character, and later, when seeing the moon in the water, a cognition of it arises. Although explained with profound words by the signifier and the signified, ordinary people with deluded minds cannot understand it as it is said. Therefore, first establishing the general character in the mind, and through the ascertainment led by faith, gradually understanding the profound meanings of what is to be expressed, this is undoubtedly established. Third, regarding the valid cognition that determines the basis, there are also three. The scripture is: In the Extensive Sutra, it says, "Truth, conventional truth, ultimate truth, as well as non-duality and the three aspects, these three are clear in equality in sleep." The instruction is: In the Stages of the Path, it says, "That is also establishing the state of the three aspects." The reasoning is: The basis of the nature or essence, the subject, is determined to be the three truths, because it appears as the two truths of distinct aspects and opposite truths, and the essence is complete in indivisibility, which even the omniscient cannot deny. As it is said in the Five Stages, "Conventional and ultimate, their respective differences should be known, where they are truly mixed, that is the explanation of union." The Commentary on the Bodhicitta also says, "Conventional truth is explained as emptiness, emptiness itself is conventional truth, just like conditioned things and impermanence, without which it will not arise, this is certain." Second, regarding the basis of investigation, there are two: determining the characteristics and establishing its reality. First, there are three parts: refutation, establishment, and rejection. The first part is: Most of the old school people say that because it is investigated by the wisdom of the path, it is the basis of investigation. If so, the path will also become the basis of investigation, just as a mirage does not need a dam, because the entity to be rejected is not established by fabricating with wisdom. Therefore, practicing the path also becomes meaningless. Also, the great bliss-gone guru said, "By the wisdom of individual discernment, it becomes the basis for investigation and examination." If so, because it is the object of examination by wisdom, all three, the basis, path, and result, will become that, which is unreasonable. The second part is: The clinging appearance of wrongly conceiving something that is not truly established in reality, as it is said in the Stages of the Path, "Investigate the clinging to the reality of samsara and nirvana." The third part is: Then even past things