English
From the perspective of examination, the consciousness together with its object is deceptive, false, and conventional, like lightning and clouds; it is untrue in its own right. Wisdom together with its object is permanent, stable, and unchangeable; because of its non-deceptive nature, it is the ultimate nature of reality, free from acceptance and rejection, and is therefore established as the ultimate truth. Through meditation, it is unified in meaning. Regardless of whether there is a sectarian commitment, according to the view of the omniscient one, when the wisdom of the Mahayana Arya's equipoise or the ultimate truth itself is taken as the object, there can be no elaboration such as grasping at negation or non-affirmation. Therefore, in the state of union, freedom from elaboration, and great equality, there is no sectarian commitment to be made. When subsequent attainment takes conventional reality as its object, the distinctions of the ground, path, and result are made as stated in the scriptures of valid cognition, and it is undoubtedly affirmed. The key point is that there is no contradiction between the two. Both negate all conceptual constructs of elaboration such as existence and non-existence in the state of meaning examination or equipoise, and integrate them into the great equality free from elaboration, which is beyond acceptance and rejection, and abide in equality. In the state of subsequent attainment, conventional reality, and conceptual examination, the two truths of each school's commitments are distinguished and affirmed. Therefore, one should rely on the meaning and not just follow the words, and not be wearied by the elaboration of debate. Therefore, clinging to and grasping at either appearance or emptiness alone cannot avert the bad view of clinging to extremes. Therefore, the dharmadhatu itself must be well established as the union of appearance and emptiness, the ultimate non-dual ultimate truth, the equality of samsara and nirvana. And the way to establish it is as stated in the eighteenth chapter of the 'Wish-Fulfilling Treasury'. In conventional terms, all phenomena of appearance, although non-existent in meaning, appear as non-existent due to the delusion of habit, like the appearance of hair in the eyes of someone intoxicated with cataract, etc. Since they have never existed in meaning, the basis for distinguishing appearance and emptiness is exhausted. The body and wisdom, etc., of the ultimate nature of luminosity are not separate from the uncontaminated realm, they are the non-dual nature, originally equality, and are free from change in the three times, therefore appearance and emptiness are different.
Chinese
因此，由于无有分别，所假设的二谛也仅仅是名称和词语，实际上并没有自性成立，因此应当了知无别清净大平等，轮回涅槃平等性。因为胜义谛超越了断绝分别的境地，所以，由于超越了所假设的二谛，一切戏论寂灭。真谛无有分别，无有成立与不成立。在法界中，显现与空性无有二性，因此，那个真谛也说是无有分别。如是说。如果对于此，根据名言量的衡量，由于处所和显现的缘故而安立二谛，那么就像这样，一切错觉轮回的法，因为不真实且欺骗，所以是世俗谛。甚深寂静光明涅槃的法，不变的自性认为是胜义谛。如是说。因此，首先应当确定上述的二谛无别、离戏、大平等，然后，与那样的处境和显现完全一致的对境和有境二者都是胜义谛，处境和显现不一致的对境和有境二者都是世俗谛。这在名言中必须根据欺骗与不欺骗来这样安立，如果不是这样，那么对于执著白海螺和黄海螺二者，也无法安立真假，因此一切名言的安立都会混乱。因此，凭借处所和显现一致的力量所获得的涅槃的一切法都是胜义谛，凭借不一致的力量所产生的轮回的一切法都可以安立为世俗谛。如果用分别念来观察，那么一切身和智慧的显现都不是由烦恼错觉所产生的，而是从清净智慧的力量中产生的，并且因为没有被遮蔽所染污，所以成立为真实且不欺骗。轮回的诸法与此相反，所以说不是真实成立。此处的真与不真，是由不欺骗和欺骗的名言衡量所成立的。如果是这样，那么对于处所和显现一致的有境称为智慧，因为没有能取和所取。对于不一致的执著称为识，因为具有能取和所取。对于处所和显现一致的对境，因为已经显示了量妨害，所以永远没有能转变的，因此是稳固的，如果用世间的例子来说，就像执著绳子为绳子一样。
English
Therefore, because there is no distinction, the two truths that are hypothetically established are merely names and words; in reality, they are not established by their own nature. Therefore, one should understand the great purity of non-duality, the equality of samsara and nirvana. Because the ultimate truth transcends the realm of cutting off distinctions, since it transcends the two truths that are hypothetically established, all elaborations are pacified. The true nature is without distinction, without establishment or non-establishment. In the realm of space, appearance and emptiness are non-dual in nature. Therefore, that truth is also said to be without distinction. So it is said. If, based on the measure of conventional truth, two truths are established due to the power of place and appearance, then, like this, all the phenomena of illusory samsara are the relative truth because they are untrue and deceptive. The phenomena of profound, peaceful, clear light, and nirvana are considered the ultimate truth because of their unchanging nature. So it is said. Therefore, one should first establish that the aforementioned two truths are inseparable, free from elaboration, and of great equality. Then, both the object and the subject that are completely in accordance with such a situation and appearance are the ultimate truth, and both the object and the subject that are not in accordance with the situation and appearance are the relative truth. In conventional terms, this must be established according to whether it is deceptive or not. If it is not, then it will not be possible to establish truth and falsehood for the perception of white conch and yellow conch, and therefore all conventional establishments will be confused. Therefore, all the phenomena of nirvana obtained by the power of consistent place and appearance are the ultimate truth, and all the phenomena of samsara arising from the power of inconsistency can be established as the relative truth. If examined with discriminating wisdom, then all appearances of body and wisdom are not produced by afflictions and delusions, but arise from the power of pure wisdom, and because they are not defiled by obscurations, they are established as true and non-deceptive. The phenomena of samsara are the opposite of this, so they are said not to be truly established. The truth and untruth here are established by the measure of conventional judgment of non-deception and deception. If so, then the subject that is consistent in place and appearance is called wisdom, because there is no grasping of subject and object. The grasping that is inconsistent is called consciousness, because it has grasping of subject and object. For the object that is consistent in place and appearance, because the harm of valid cognition has been shown, there is never anything that can reverse it, so it is stable. If we use a worldly example, it is like grasping a rope as a rope.
Chinese
就像那样的想法一样。如果看到量对处境不协调的地方造成损害，就会逆转，就像把绳子当成蛇的想法一样，是不稳定的。因此，在《无尽慧经》中说：“智慧是常，识是无常”，道理也是这样。因此，与法界无二的智慧，以与法性无有差别的缘故，成立为常。如《华严经·树庄严品》中说：“于多世界诸众生，其心所有无量事，纵经不可思议劫，无能说尽彼所行，譬如虚空不可坏，如是自生智亦然。”又如《离戏义明大经》中说：“我所说诸续部及教言，无有变异及非造作性，若以金刚喻之语宣说，即是说为自生大智慧。”又如《金刚心疏》中说：“犹如瓶子坏灭时，虚空之中无坏灭，如是心识坏灭时，智慧之中无坏灭。”又如圣者龙树说：“如火所净之衣物，为诸杂垢所染污，如是投入火中时，垢染焚烧衣不焚。如是光明清净心，为贪等垢所染污，智慧之火焚烧垢，彼即非是光明性。”这样说。虽然这从有法方面来看，似乎有生灭，但这是对迷乱的识的显现方式。因此，它不能损害法性不迷乱的实相，例如，虽然由于容器的缘故，天空似乎有增减，但这不能证明天空是有为法和无常。像那样的法性或智慧的自性，本来就没有被罪过的尘垢所染污，所以是清净的；自性没有变异，所以是常；任何时候都不会被痛苦所征服，所以是安乐；周遍轮涅一切，并且寂灭有我无我的戏论，所以是胜义谛。具有超越如实见之孩童心识境界，成为具大利益的四种功德法。如慈氏菩萨在《宝性论》中说：“以净我乐常性故，是为功德到彼岸。”又如《圣妙吉祥真实名经》中说：“自性清净清净性，无始以来离戏我。”如是说。不仅如此，法性自性清净的
English
like that kind of thought. If one sees that measurement harms a place where appearances are inconsistent, it will reverse, and like the thought of mistaking a rope for a snake, it is unstable. Therefore, in the Sutra of Inexhaustible Intelligence, it is said, "Wisdom is permanent, and consciousness is impermanent," and the meaning is also like that. Therefore, this wisdom that is inseparable from the sphere of reality is established as permanent because it is not different from the nature of reality. As it is said in the Arrangement of Trees chapter of the Avatamsaka Sutra: "In many world realms, the minds of all beings, with their immeasurable affairs, even if countless eons pass, no one can fully describe their actions. Just as space cannot be destroyed, so too is self-arisen wisdom." Also, as it is said in the Great Tantra of Clear Meaning Beyond Elaborations: "In all the tantras and teachings I have spoken, there is no change and no fabrication. If words like vajra are spoken, it is said to be great self-arisen wisdom." Also, as it is said in the Vajra Heart Commentary: "Just as when a vase is destroyed, there is no destruction in space, so too when consciousness is destroyed, there is no destruction in wisdom." Also, as the noble Nagarjuna said: "Like a cloth purified by fire, stained by various impurities, when it is put into the fire, the impurities are burned but the cloth is not. Likewise, the mind of clear light, stained by desire and other impurities, the fire of wisdom burns the impurities, but it is not the nature of clear light itself." Thus it is said. Although this appears to have arising and ceasing from the perspective of phenomena, this is how it appears to confused consciousness. Therefore, it cannot harm the unconfused true nature of reality. For example, although space appears to increase and decrease due to the container, this cannot prove that space is conditioned and impermanent. The nature of reality or the essence of wisdom like that is pure because it has never been stained by the dust of faults; it is permanent because its nature does not change; it is blissful because it is never overcome by suffering; it pervades all of samsara and nirvana, and it is the ultimate self because it pacifies the elaborations of self and no-self. It possesses the four qualities that transcend the realm of the childish mind that sees things as they are, and becomes a great benefit. As Maitreya Bodhisattva said in the Uttaratantra: "Because of purity, self, bliss, and permanence, it is the result of the perfection of qualities." Also, as it is said in the Manjushri-nama-samgiti: "Self-nature is pure, the nature of purity, from the beginningless, free from elaboration, self." Thus it is said. Moreover, the nature of reality, the self-nature of complete purity,
Chinese
总而言之，从那之中显现的法，也就是蕴、界、处所包含的内外一切法，就究竟的实情而言，从本以来就未曾动摇于身为智慧之自性而平等成佛的自性。因为究竟的佛陀之眼远离一切障碍而如此照见。如《华严经·树庄严品》中说：‘凡是我与诸有情，自性平等而安住，不住不取彼法者，彼等即说为善逝。色与受及想与识，以及诸心之行蕴等，如是无量之如来，彼等即成大雄力。’又如《时轮金刚》中说：‘有情皆是佛，此世间界无他大佛。’又如《秘密藏续》中说：‘唉玛吙，十方虚空界，本初即空寂。三有之中有净土，五浊自身即乐土。五蕴自身圆满佛，一切皆是胜义谛。除此以外佛不寻，自身之外名为法，寻觅佛亦不可得。’如是宣说。那么，佛陀难道没有说过蕴等是痛苦之总集的基础吗？如果这样想，那是因为观点的缘故。如无热恼者说：‘亦曾示现说有我，亦曾示现说无我，胜者说我与无我，无有相违如是说。’如是所说，佛陀虽无我执，但说‘我’和‘我的’是随顺世间；虽说‘我’无我，但在孩童面前看来是存在的，这样看待并不矛盾，这在大乘中是普遍知晓的。虽然显现存在被视为身与智慧，但对于未清净的有情的错觉而言，痛苦等显现是不可避免的，因此如此看待并如实宣说并不矛盾。同样，如果说有情是佛，那么有情在地狱中受苦时，就会推论出佛陀也有痛苦等，这也是不成立的。因为就胜义谛而言，轮回是不成立的。在世俗显现中，生于彼处者并非是清净了障碍的佛陀，而是因为自身具有的障碍之故，如梦境般体验错觉，因此没有过失。就实情而言，痛苦等是不成立的。