English
If that can be established. The Three Jewels are not complete in a mind that is merely emptiness. The union of awareness and emptiness has seeds. If the meaning of union is well understood, then it will be complete in manifestation. As it is said. To establish it in freedom from elaboration and practice it in union. As it is said. The view of the causal time is poisonous, and the view of the resultant time is non-poisonous, the former being merely the emptiness of discrimination, free from elaboration, measured by hearing and thinking, which is not sufficient, the latter being bliss-emptiness, awareness-emptiness union, arising from empowerment and the two stages, which is considered to be of the same essence as the wisdom of the Buddha's ground, and so on, which is widely known to the glorious Sakyapas. Furthermore, in the Three Principal Aspects of the Path, the great self Tsongkhapa said: Whoever sees that all phenomena of samsara and nirvana, cause and effect, are never deceptive, and all fixations on objects are destroyed, then he enters the path that pleases the Buddhas. Appearance is the unbetraying dependent arising, and emptiness is the understanding free from assertions, as long as these two remain separate, the intention of the Subduer is still not realized. When, without alternation, simultaneously, from merely seeing the unbetraying dependent arising, all fixations on the objects of certainty are destroyed, then the examination of the view is complete. Thus, the union of appearance and emptiness is not a mere term, but the ultimate meaning itself, which Tsongkhapa emphasized. What Kunchen Dolpopa Sangye said in "Mountain Dharma: Ocean of Definitive Meaning" and so on. Although temporarily there are differences in the emphasis on appearance and emptiness and in the demarcation of the two truths, etc., which are subtle differences in the tenets of the schools, in reality, in the ultimate meaning where the two truths are of equal taste and not merely nominal, in the expanse of great wisdom beyond mind, the secret treasury of the intention of the great noble ones who see the truth of suchness is inseparable and of equal taste like water and salt, and therefore it is not an object to be measured by the intellect of ordinary beings. Lord Atisha said: Because that is like the ocean, sounds, metaphors, and wisdom cannot find its depth and far shore, therefore it is extremely profound. As it is said. Do not denigrate the Dharma, and aspire to what you like. As it is said. Furthermore, remember the meanings spoken in the Laghusamvara Tantra, the Five Treatises of Maitreya, and the Ratnavali, etc.
Chinese
因此，自己保护自己显得非常重要。因此，无论如何解释词语的总体含义都不会有冲突。简而言之，粗略的外中观自续派的情况下，中期法轮所要阐述的主要内容是，暂时所有法都没有自性，并且世俗的缘起显现二者并不冲突，最终是为了与非异体的胜义谛相结合。在精细的内中观的情况下，在上述基础上，后期法轮所要阐述的内容是，通过见解来确立的对境法界，并非只是单方面的无遮止空性，而是要论证与以身和智慧庄严的显现无二无别的自生无漏无为法。二者都在等持中平等安住于远离破立的法界，在这方面，对于止息能取所取名相的戏论没有任何差别。在后得位中，前者将空性安立为胜义谛，将显现安立为世俗谛，从而区分二谛；后者则根据境相是否一致来安立二谛的差别。如果前者没有确定，后者就无法确定。因此，首先要像中观理聚的应成派那样，确定诸法不生、不灭、本来寂静、自性涅槃、成为双运圣者智慧之境的最终非异体胜义谛。确定之后，按照慈氏五论和赞颂集等的观点，身和智慧等无漏之法，由于与法界本体无二无别，因此没有不能成立为自生无为法的情况。法界显空双运不冲突，也是通过上述对二谛进行辨析的最终辨析理证来成立的。如果这没有成立，应成派本身也无法成立。这一点现在对众生来说并不显现，而在佛地则显现，现在这种习气错觉对众生显现，在成佛时则不显现，这二者就像睡着和没睡着的显现，以及没醒和醒来时的梦境一样，在名言中通过量成立。
English
Therefore, it seems very important to protect oneself by oneself. Therefore, no matter how the general meaning of the words is explained, there will be no conflict. To put it briefly, in the case of the coarse outer Madhyamaka Svatantrika, the main thing to be taught in the intermediate wheel is that, temporarily, all dharmas are not established by their own nature, and the appearance of conventional dependent origination does not conflict with each other, and ultimately it is to be combined with the ultimate non-dualistic ultimate truth. In the case of the subtle inner Madhyamaka, on the basis of the above, the content to be taught in the final wheel is that the object of cognition, the Dharmadhatu, which is established by view, is not just a one-sided emptiness of non-affirming negation, but to prove the difference that it is inseparable from the appearance adorned with body and wisdom, the self-arisen, uncontaminated, and unconditioned. Both equally abide in the Dharmadhatu, which is free from elimination and establishment, in equanimity, and in this respect, there is no difference in stopping all the elaborations of grasping and apprehended appearances. In the post-meditation state, the former establishes emptiness as the ultimate truth and appearance as the conventional truth, thereby distinguishing the two truths; the latter establishes the difference between the two truths according to whether the objects are consistent or inconsistent. If the former is not established, the latter cannot be established. Therefore, first, like the Prasangika of the Madhyamaka collections of reasoning, one must establish the ultimate non-dualistic ultimate truth that dharmas are unborn, unceasing, primordially peaceful, naturally in nirvana, and become the object of the wisdom of the union of the two truths. Once that is established, according to the views of the Maitreya's treatises and the collections of praises, etc., uncontaminated dharmas such as body and wisdom are not different in essence from the Dharmadhatu, so there is no situation in which they cannot be established as self-arisen and unconditioned. The non-contradiction of the Dharmadhatu's appearance and emptiness in union is also established by the ultimate analytical reasoning that analyzes the two truths mentioned above. If this is not established, the Prasangika itself cannot be established. This is not apparent to sentient beings now, but it is apparent in the Buddha-field, and this present habitual delusion appears to sentient beings, but does not appear at the time of enlightenment. These two are like the appearance of being asleep and not asleep, and like the dreams of being not awake and awake, and are established by valid cognition in name.
Chinese
因此，也能輕易地了解這兩個真諦的界限。像這樣將其置於真與非真等之中，這是從名言諦的角度而言的，因此要知道，這並非是從勝義諦的角度去成立真諦，而是如他空宗所承許的那樣。以這樣的方式，法界空性雙運、非名相的勝義諦，是成立究竟一乘的基礎。因此，在密續中，將其稱為ཨེ་ཝྃ་（藏文，梵文天城體：ऐवं，梵文羅馬擬音：evaṃ，漢語字面意思： एवम्），以及基之續、金剛自性、大手印、一切具足勝義、本來心、自生智慧等。如果這樣理解，就能毫無爭議地成立此為究竟的真實義。這種方式在密續的內外續部中，與所說的自性本然、勝義無相的加持金剛界壇城、內在無二的大真諦，遠離心的行境、阿努的法界無二無別，以及究竟大圓滿的本淨任運雙運原始基位的安住方式等，意義相同。如果最初沒有確定這個，那麼後面的那些就不會被確定。如果能很好地理解這個，那麼後面的那些也能依次確定，並獲得毫不費力的辨析能力。因此，以這種方式理解非常重要。因此，如果仔細觀察，依靠粗分的分析或智慧之因的中觀， ভালোভাবে phân biệt hai chân đế, thiết lập ý nghĩa của hai vô ngã, và khi kiến thức xác định không còn bóng tối của sự nghi ngờ được sinh ra, thì khi thiền định samatha, dần dần kết hợp và làm quen với ý nghĩa của vi tế bên trong hoặc trung quán quả vị song vận trí tuệ vĩ đại vô nhị. Hai loại trung quán nghĩa quyết định không có sự khác biệt về ý nghĩa tối hậu. Bởi vì, đối với những người theo trường phái quy谬, chân đế hữu danh tướng trở thành đối tượng của tâm nhị nguyên hoặc thức, chỉ là một cánh cửa để bước vào tạm thời, chứ không được chấp nhận là tối hậu. Và chân đế vô danh tướng song vận trở thành đối tượng của trí tuệ tự giác cá biệt, không thể nghĩ bàn, không thể diễn tả, là tính chất của Bát Nhã Ba La Mật. Chỉ có chân lý duy nhất của nghĩa tối thượng được tuyên bố. Tương tự, những người theo trường phái tha
English
Therefore, one can also easily understand the boundary between these two truths. Placing it in terms of truth and untruth, etc., is from the perspective of conventional truth. Therefore, one should know that it is not establishing truth from the perspective of ultimate truth, but as asserted in the acceptance of other-emptiness. In this way, the dharmadhatu, the union of appearance and emptiness, the non-conceptual ultimate truth, is the basis for establishing the ultimate one vehicle. Therefore, in tantra, it is called evaṃ (藏文，梵文天城體：ऐवं，梵文羅馬擬音：evaṃ，漢語字面意思： एवम्), as well as the root of the basis, the vajra nature, the great seal, the all-supreme, the innate mind, and self-arisen wisdom, etc. If one understands it in this way, there is no denying that this is established as the ultimate definitive meaning. This way, in the outer and inner tantras, is the same in meaning as what is said about the self-nature, the blessing of the vajra realm mandala of ultimate signlessness, the great indivisible truth within, which is beyond the realm of the mind, the indivisibility of the dharmadhatu of Anu, and the ultimate great perfection of the original purity, spontaneously accomplished union, the abiding of the original ground. If this is not determined at the beginning, then the subsequent ones will not be determined. If one understands this well, then the subsequent ones can also be determined in sequence, and one will gain the power of effortless discernment. Therefore, it is very important to understand in this way. Therefore, if one examines carefully, relying on the analysis of the gross or the Madhyamaka of the cause of wisdom, one should clearly distinguish the characteristics of the two truths, establish the meaning of the two selflessnesses, and when definitive knowledge, free from the darkness of doubt, arises, then when meditating on samatha, one should gradually combine and familiarize oneself with the meaning of the subtle inner or the Madhyamaka of the fruit of union, the great non-dual wisdom. There is no difference in the ultimate intention between the two definitive meaning Madhyamakas. Because, for those who follow the consequentialist school, the conceptual ultimate truth, which becomes the object of dualistic mind or consciousness, is only a door to enter temporarily, and is not accepted as ultimate. And the non-conceptual union ultimate truth, which becomes the object of the noble self-aware wisdom, is inexpressible, unthinkable, and indescribable, and is the characteristic of the Prajnaparamita. Only the single truth of the ultimate meaning is declared. Similarly, those who follow the other-
Chinese
从观察的角度来看，与境相关的名识是虚假的、欺骗性的、世俗的，如闪电和云彩一般，就其本身而言是不真实的。而与境相关的智慧是恒常的、稳固的、不变的，由于其不欺骗的特性，是超越了扬弃和安立的究竟法性，因此被认为是胜义谛，通过禅修，在意义上是统一的。无论是否存在宗派的承诺，按照自宗全知者的观点，当大乘圣者的等持智慧或胜义谛本身作为对境时，在其本身而言，不可能存在任何诸如无遮和非遮的执着等戏论。因此，在双运、离戏、大平等的境界中，没有任何宗派的承诺可以做出。当后得将名言作为对境时，如经由量论所说的那样，对基、道、果的分类等进行辨别，并毫无疑问地承诺，所说的要点在这两者之间并不矛盾。因为两者都遮止了意义观察或等持境界中存在与不存在等戏论的一切分别念，并将它们融入到超越扬弃的离戏大平等中，并安住于平等之中。在后得世俗分别观察的境界中，各自宗派的承诺的二谛被区分开来，并加以承诺。因此，应该依赖意义，不要仅仅追随文字，不要因辩论的戏论而疲惫。因此，如果执着并抓住显现和空性中的任何一方，就无法阻止执边的恶见。因此，必须很好地确定法界本身就是显现和空性的双运，是无有差别的究竟胜义，是轮回和涅槃的平等性。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，显现的世俗诸法，虽然在意义上不存在，但由于习气的迷惑，就像在患有白内障的眼睛里出现毛发等幻觉一样，在没有先前和没有之后的情况下，显现为不存在而显现的幻觉空性色法，在意义上从未存在过，因此区分显现和空性的基础已经消失。胜义自性光明的身和智慧等，与无漏的法界并非异体，是无有差别的自性，本来就是平等性，与三时转变分离，因此显现和空性是不同的