English
The above indicates. Some Madhyamikas who follow the Sutra school believe that all phenomena in conventional truth appear as illusory. This is because they have not grasped it, so it is not the apprehended aspect of the mind that appears. The mind's delusion itself appearing as an object is not acceptable in any way. Therefore, in conventional truth, the basis of the atom exists in the external world. Starting from this, the appearances of objects can appear in various ways. Even Shravakas and Arhats know it in this way. However, in ultimate truth, even the appearance of the atom in conventional truth cannot be established due to the division of directions. Therefore, it does not exist like the deceptive and delusive phenomena of conventional truth, but is considered non-dual, which is emptiness. Therefore, the Sutra of Inexhaustible Intelligence states: "Great Intelligence, if analyzed with atoms, no entity can be found on the horn of a cow." This is its meaning. The sixth part has two points: a general explanation and a detailed explanation. The first point is what is explained from "supreme" to "unthinkable words." The supreme view of the supreme and unsurpassed mantra is that all dharmas are originally the suchness of suchness, originally enlightened, free from all imputation and expression, and also free from manifestation and pursuit. If someone doubts whether there is a need to establish names, in order to dispel the wrong views of dualistic grasping of those who have not understood this meaning and have not gained certainty, and to guide them to understand the meaning without error, (the sutra says) it is originally enlightened without duality. Saying this is also just establishing names, but in reality, in terms of the nature of meaning, it is originally free from establishment, free from the expression of the path of words, whether names exist or not, appearing as the great bindu of the Dharmakaya. For this, if someone falsely distinguishes that the two truths exist, or slanders that they do not exist, these verbal names cannot be established on the meaning, because it is not appropriate to seek with words, to force with reasoning, to seek the basis of meaning with words. These words transcend the respective verbal paths of the expression of the two truths, and are free from imputation. For such, the two truths exist.
Chinese
而且，不能安立“有”和“无”的名称，因为言语无法表达，所以只能从安立中解脱。因此，在大平等性中争论两种真理，是因为没有见到实义的疾病。例如，对于虚空，愚笨不精通的人们会执着于一方而争论“这虚空是有还是无呢？”。而精通虚空自性的人们则不会那样，他们远离争论，并且会想：如果那样争论会有什么意义呢？从而生起极大的惊奇，这是从相似的例子中提取的意义的例子。同样，将法性如是性分为“有边”和“无边”等真理，那些没有成熟的密咒士孩童、声闻、缘觉、中观和唯识宗的人们会争论。那些通达大乘密咒意义的士夫，在本来无二的自性中，甚至不对其本身进行分别，他们不会那样，而是远离争论的名称。因此，执着于如是性而争论，无疑只是智慧的堕落。为什么呢？因为，如此显现于错乱之面的器情等一切法，本来就是无二，或者说，以任运自成的状态成佛，因此安住在从有无、常断、显空解脱的大法身中。而孩童们却徒劳地造作，认为是从先前不是成佛的殊胜义中成就的，所以不是变成了成佛，因为诸法的平等性，无论是自性上可证悟还是不可证悟，本来就是大如是性。暂时愚昧的人们说“本来就是成佛”或者说“不是”，又有什么用呢？没有用的。因此，仅仅是说这些话，仍然有作为对境的障碍，所以没有见到真实的意义。例如，对于本来就是空性的清净大虚空，不了解虚空意义的愚笨之人会想象“这虚空是不存在的”，并且在心中认为没有事物。了解虚空自性的人们，既不会认为“不存在”，也不会说出口，什么想法都不会生起。同样，因为没有见到意义，所以那些不了解法性真实面目的愚昧之人，
English
Moreover, the terms "existent" and "nonexistent" cannot be applied, as speech cannot express it, so it is only liberated from imputation. Therefore, arguing about the two truths in the great equality is a disease of not seeing the meaning. For example, regarding the sky, foolish and unskilled people will take sides and argue, "Is this sky existent or nonexistent?" Those skilled in the nature of the sky are not like that, they are free from argument, and they think, "What is the point of arguing like that?" and they are greatly amazed. This is an example of meaning taken from a similar example. Similarly, dividing the suchness of reality into truths such as "having an end" and "not having an end," the immature mantra practitioners, children, hearers, solitary realizers, Madhyamikas, and Cittamatrins will argue. Those who understand the meaning of the Great Vehicle Mantrayana, who do not even conceptually think of the very nature of the originally non-dual state, are not like that, but are free from the terms of argument. Therefore, arguing by clinging to an extreme about suchness is definitely just a perversion of wisdom. Why is that? Because all phenomena, such as the container and contents that appear on the face of delusion, are all originally non-dual, or spontaneously accomplished as enlightened, and therefore abide in the great Dharmakaya, which is liberated from existence and non-existence, permanence and annihilation, appearance and emptiness. But children exert themselves in vain, asserting that it is accomplished from something that was previously not the supreme meaning of enlightenment, so it is not that they have become enlightened, because the equality of all phenomena, whether inherently realizable or unrealizable, is originally the great suchness. What is the use of temporarily deluded people saying "it is originally enlightened" or "it is not"? There is no use. Therefore, merely speaking those words still has the obscuration of objectifying, so they have not seen the true meaning. For example, regarding the great pure sky that is originally empty, a foolish person who does not understand the meaning of the sky will imagine "this sky is nonexistent" and think in their mind that there is nothing. Those who know the nature of the sky do not even conceive of "nonexistence," nor do they speak the words, and no thought arises at all. Likewise, because they have not seen the meaning, those ignorant ones who do not understand the true nature of reality,
Chinese
那些以“胜义谛是离边的”之见解执持并理解，也用言语表达。那些见到并了知法性如是之义的大人物们，对于本来就离边之自性，也根本不起分别念，不作意，不随从，对于不是离边也完全不起分别念，不以见解执持，也不随从。因此，对于有无、是与非等言辞也不说，这才是安住于实义的不分别念。那些没有获得如此定解的黑暗迷惑者们，由于自己执着方的恶念所控制，说“不可寻觅且离境是胜者的行境，不是凡夫的行境”，这些人是口头上自诩进入大乘，实际上安住于小乘见地，如同国王沦为平民一般。这是努钦·钦哲的宝藏所教诫的。第二部分分为两点：总的指示和详细的解释。第一点，从“那么，就像这样”到“每个目的都会产生”之间进行了指示。对于真正的伟大智慧，也像这样通过各自辨别的智慧来区分，即产生智慧的原因、它的作用、名称、特征、决定性的词语、本体、结果和目的。像这样逐一进行，就会产生八种不同的类别。第二部分分为八点：指示殊胜智慧的原因，解释它的作用，指示神圣智慧的名称，解释它的特征，指示甚深智慧的决定性词语，解释明智的本体，指示决定性的智慧的结果，解释殊胜智慧的目的。第一点，从“就像这样，在这里”到“这些本身的原因”之间进行了指示。就像这样，第一个类别中，这个密咒的智慧，是如何从理解它的原因中产生的呢？答：自生智慧的本体如何，就依靠正确的听闻和思考，以粗细的方式进行思考和辨别，并具有辨别智慧，瑜伽士的观点不混杂。
English
Those who hold and understand with the view that "the ultimate truth is free from extremes," and also express it in words. Those great individuals who see and know the meaning of suchness as it is, do not even conceptually think about the very nature of being free from extremes, do not pay attention to it, do not follow it, and also do not conceptually think about what is not free from extremes, do not hold it with views, and do not follow it. Therefore, not speaking of words such as existence and non-existence, being and non-being, is the non-conceptualization of truly abiding in reality. Those dark deluded ones who have not gained such conviction, controlled by the evil thoughts of their own clinging side, say, "The unfathomable and detached realm is the realm of the victors, not the realm of ordinary people." These people claim to enter the Great Vehicle all at once, but in reality, they abide in the view of the Lesser Vehicle, like a king falling into the status of a commoner. This is the instruction of Nubchen Khyentse's treasure. The second part has two points: a brief indication and a detailed explanation. The first point is indicated from "So, like this" to "each purpose arises." For the truly great wisdom, it is also distinguished in this way by the wisdom of individual discernment, namely, the cause of generating wisdom, its function, names, characteristics, definitive words, essence, result, and purpose. By doing it one by one in this way, eight different categories arise. The second part has eight points: indicating the cause of supreme wisdom, explaining its function, indicating the names of sacred wisdom, explaining its characteristics, indicating the definitive words of profound wisdom, explaining the essence of clear wisdom, indicating the result of definitive wisdom, and explaining the purpose of supreme wisdom. The first point is indicated from "Like this, here" to "the cause of these themselves." Like this, in the first category, how does this wisdom of mantra arise from the cause of understanding it? Answer: How is the essence of self-born wisdom? It relies on correct hearing and thinking, thinking and discerning in a coarse and fine manner, and possessing discerning wisdom, the yogi's view is not mixed.
Chinese
因此，对于那些完全衡量并进入意义的人来说，伟大的智慧，通过获得稳固和究竟的方式而蓬勃发展，并从下向上蔓延，因为通过思考和辨析如是和所有状态，这两种辨别智慧是产生无所缘智慧和伟大的辨别智慧本身的不错误之因的殊胜方法。第二，从“从什么不是什么”到“意义欲望关联”之间进行了解释。那个真正的伟大智慧的作用是：通过考察什么不是二元性的自性，从而清楚地区分许多已变为不同的事物，这些事物在高度和低度的差异以及形式的差别上没有混淆。辨别智慧使知识进入这些事物，建立它们之间的联系，完整地陈述关于它们的正确的教证、口诀和量度的结合，仅仅通过广大的理由来进行结合，通过相似的例子来进行结合，通过不相似的例子来进行结合，并且具备与法和相的意义不相违背的结合。因此，通过无所缘智慧来识别完全圆满的自性，即真正的意义，并以不颠倒的方式确定下来，从而在不错误的意义上达到究竟。因此，显现密咒二元性的自性，并且那些希望清晰地显现意义的实相于理性的显现中的人，应该如此努力，安住于意义的道路上，从而解脱于难以理解的智慧和事物如实自性无二无别的联系的唯一明点的虚空中。这是区分错误和迷惑的关键，也是进入秘密意义的方式。第三，从“两种名称”到“确定地辨别”之间进行了解释。那个真正的智慧的名称是：辨别智慧和无所缘智慧这两种。为了确定和理解的对象，事物的自性，如未混淆和完全圆满那样，分开并显示出来。
English
Therefore, for those who fully measure and enter into meaning, the great wisdom, which flourishes through obtaining a stable and ultimate manner, and spreads from below upwards, because by contemplating and discerning suchness and all states, these two discriminating wisdoms are the supreme method of generating the non-objective wisdom and the great discriminating wisdom themselves as the non-erroneous cause. Second, it is explained from "From what is not what" to "Meaning desire connection." The function of that true great wisdom is: by examining what is not the nature of duality, it clearly distinguishes the many things that have become different, which are not confused in the differences of high and low and the differences of forms. Discriminating wisdom causes knowledge to enter into these things, establishes the connection between them, fully states the combination of correct teachings, instructions, and measures about them, combines only through extensive reasons, combines through similar examples, combines through dissimilar examples, and possesses a combination that does not contradict the meaning of Dharma and signs. Therefore, the non-objective wisdom identifies the completely perfect nature, which is the true meaning, and determines it in a non-inverted manner, thereby achieving the ultimate in the non-erroneous meaning. Therefore, it manifests the nature of the non-duality of secret mantras, and those who wish to clearly manifest the reality of meaning in the manifestation of reason should strive in this way, abide on the path of meaning, thereby liberating into the space of the single bindu of the connection between the difficult-to-understand wisdom and the true nature of things, which are inseparable. This is the key to distinguishing error and delusion, and it is also the way to enter into secret meaning. Third, it is explained from "Two names" to "Definitely distinguish." The names of that true wisdom are: discriminating wisdom and non-objective wisdom. For the object to be determined and understood, the nature of things, as unconfused and completely perfect, is separated and shown.