Chinese
并非不存在。 在中观中也没有执着。 般若波罗蜜多的结合， 是圆满成就佛陀菩提的。 出自《月密明点》。所有支分超越禅修， 也完全超越引导和言辞。 这被称为殊胜坛城。 如是宣说。 因为从一开始就没有把握到那样的意义的自性，所以是无生的。 任何显现的事物都不存在。 仅在那时，蕴、界、处等都清晰地显现为圆满智慧的坛城。 因此，空性的自性也不存在。 因为是无二的真如。 《心要》中说：事物本身不存在事物， 超越了分别的言语和思虑的境地。 真如是法界智慧， 因此，事物既非存在也非不存在。 如是宣说。 在那样的状态中，法界智慧和能境所境都不显现。 然而，在菩提心自性中，蕴、界、处等一切都从一和多的边解脱。 在分别念中，即使是一个，也显现和清晰地显现为智慧的身印，因此不是断灭。 因为没有自性，所以不是常，因此无常断二边。 这样，在无碍的智慧身中，仅仅显现时，因为没有实物，所以无生和非生二边。 总之，不显现于任何边。 章节中说： 如日暗无分别，如光芒未升起的光， 显现和不显现，二者皆无。 如是宣说。 如果考察这些轮回的法， 在此本身没有自性，即使显现， 五蕴是五部，五大是五母， 心识八识聚自性清净为五智，因此轮回并非空无。 涅槃未被证得圆满，因此轮回和涅槃也没有二分。 即彼经中说：轮回和涅槃， 二者皆非有， 完全了知轮回时， 那即称为涅槃。 如是显现。 并非仅仅将轮回修为空性， 而是通过了知自性为无二。 完全不执着能取所取二者， 即称为清净即是空性。 不仅如此，自性无二，远离一和多的道理， 那也显现为证悟与未证悟、好与坏的诸多法。 显现本身不舍弃清净，因为没有自性，所以也没有多，
English
It is not non-existent. In Madhyamaka, there is also no clinging. The union of the Perfection of Wisdom, is the perfect accomplishment of Buddhahood. As it appears in the "Moon Secret Bindu." All limbs transcend meditation, and also completely transcend guidance and words. This is called the supreme mandala. Thus it is said. Because the nature of such a meaning is not grasped from the beginning, it is unborn. No appearing thing exists. Only then, the aggregates, elements, sense bases, etc., clearly appear as the mandala of perfect wisdom. Therefore, the nature of emptiness also does not exist. Because it is Suchness, which is non-dual. In the Essence, it says: In things themselves, there are no things, transcending the realm of discursive speech and thought. Suchness is the wisdom of the Dharmadhatu, therefore, things are neither existent nor non-existent. Thus it is said. In such a state, the wisdom of the Dharmadhatu and the object-subject do not appear. However, in the very nature of Bodhicitta, all the aggregates, elements, and sense bases are liberated from the extremes of one and many. In conceptual thought, even if it is one, it appears and clearly manifests as the body-mudra of wisdom, therefore it is not annihilation. Because it has no essence, it is not permanent, therefore there is no duality of permanence and annihilation. Thus, in the unobstructed wisdom body, as soon as it arises, because there is no substance, there is no duality of birth and non-birth. In short, it does not appear in any extreme. In the chapter, it says: Like the sun, there is no distinction between darkness and light, like the light of rays that have not risen, both appearance and non-appearance do not exist. Thus it is said. If we examine these phenomena of samsara, there is no inherent nature in this itself, and even if it appears, the five aggregates are the five families, the five elements are the five mothers, the eight consciousnesses of mind are naturally pure as the five wisdoms, therefore samsara is not empty. Nirvana has not been attained and perfected, therefore samsara and nirvana are also not two. As it says in that very text: Samsara and nirvana, both are not existent, when samsara is fully known, that is called nirvana. Thus it is manifested. It is not merely training samsara to be empty, but by knowing self-awareness as non-dual. Completely not fixating on the two, the grasper and the grasped, that is called purity is emptiness. Moreover, the reasoning of self-awareness being non-dual, separated from one and many, that also appears as many phenomena of realization and non-realization, good and bad. Appearance itself does not abandon purity, because there is no essence, therefore there is also no many.
Chinese
它不是一和多的两个极端。正如它所说：“一个一个地与多分离的推理之论，与多不分离，无边无中即是真如。诸佛也无法看见，自生智慧无处显现。”这是关于超越的三种真谛的推理。它不是世俗和胜义二者之一。在《见之鬘》中说：“胜义谛无生灭，在世俗中观想为天神和天女，这在阿努瑜伽中有所阐述。”这里，两种超越的平等，就像世俗经部宗一样，只是缘起、蕴、界如幻。即使是幻象也不加以遮止。然而，那智慧的坛城，天神和天女，身色、装饰和仪态不可思议地显现，这就是世俗谛。为什么呢？因为当修行者在道上修习时，它是生灭之法。通过生起和收摄化身来成办事业，它与觉性相符而显现。它远离了真实的边，不是常，不是断，显现为相状。如果执着于九十或八十座真实分别之山，它就不会显现，因此它是完全的遮蔽。在胜义谛中，本觉是珍宝，而世俗谛则在无自性的智慧中显现。难以言说，难以用思维来理解，法即是真如。那么，它是轮流交替的还是无分别的呢？这里，不像赞顿那样是轮流交替的。在胜义谛中，本觉安住于离边的状态中，就像大海和波浪一样，本觉显现为本尊。仅仅是显现，就像水中的月亮一样，没有自性，在三时中是无分别的。因此，在道上修习本尊时，智慧和极端的二谛是无分别的。轮流交替地生起和收摄，这仅仅是对于新学道的劣等修行者而言，并非是圆满的见解。在《大幻化网功德圆满续》第八品中说：“胜义谛无生灭，世俗幻化随何变。”以及“轮回自性之推理，有之自性无我故，因此如来不可思议。”以及其中说：“一切诸法无余尽，一切皆从无根生，非有亦非无二者，胜义世俗无分别，无为法也。”
English
It is not in the two extremes of one and many. As it says, "The reasoning of separating one by one and many, inseparable from one and many, without beginning and middle is Suchness. Even Buddhas cannot see it, self-born wisdom appears without a place." This is the reasoning of the three truths that are beyond all. It is not either of the two, conventional and ultimate. In the Garland of Views, it says, "From the ultimate truth that has no arising or ceasing, meditating on gods and goddesses in the conventional truth is explained in the context of Anu Yoga." Here, the two equalities that are beyond are merely dependent origination, aggregates, and elements, like illusion, according to the conventional Sautrantikas. Even illusion is not prevented. However, that mandala of wisdom, gods and goddesses, body color, ornaments, and attire appear inconceivably, which is the conventional. Why is that? Because when the practitioner meditates on the path, it is something that arises and ceases. By generating and gathering emanations, it is able to accomplish purposes, so it appears to be in accordance with awareness. It is free from the extreme of truth, is not permanent, is not nihilistic, appears as a sign. If one clings to the ninety or eighty mountains of true conceptualization, it will not allow itself to be seen, therefore it is a complete obscuration. In the ultimate truth, self-awareness is the treasure, and that conventional truth appears as wisdom without self-nature. It is inexpressible, difficult to understand with the mind, the Dharma is Suchness. So, is it alternating or non-dual? Here, it is not alternating like Tsen-ton. In the ultimate truth, self-awareness remains unmoved from the state of being free from extremes. Like the ocean and waves, self-awareness appears as a deity. Merely appearing, like the moon in water, it has no essence, it is non-dual in the three times. Therefore, at the time of meditating on the deity on the path, wisdom and the two truths are non-dual. Alternately generating and gathering is only for the sake of the inferior practitioner who is new to the path, it is not the complete view. In the eighth chapter of the Great Illusion Perfect Qualities Tantra, it says, "The ultimate truth has no arising or ceasing, the conventional illusion changes into anything." And, "The reasoning of the nature of cyclic existence, because the nature of existence is without self, therefore the Tathagata is inconceivable." And in that same text, "All phenomena without exception, all arise from a rootless base, neither existent nor non-existent, ultimate and conventional are non-dual, unconditioned itself."
Chinese
如今显现的都是由因缘聚合而成的现象。由因缘聚合而成的现象即是金刚之体性。现象的自性中没有实体。没有实体的自性却能显现各种各样的现象。就像幻术和眼花一样，没有真实的体性却能显现。总而言之，佛与众生从根本上来说，烦恼和清净是无二无别的。这样的体性是无法用言语来表达的，因为已经超出了思维的范畴。因此，对于所显现的一切，不要执着，安住于无分别的境界中。如果有人问：那么，世间存在的各种二元对立的现象又该如何解释呢？虽然自性和真如是无二无别的，但如果没有方便法门，就像穷人无法发现宝藏，巨人无法看到如意宝珠一样。然而，在这种观点看来，轮回中无尽的痛苦，实际上也清晰地显现了无二的真谛。因此，所显现的一切都是真实的，没有必要去分别取舍。如果种性和因没有差别，那么佛和众生如果是不同的，就没有关联，也就无法显现。就像南方赡部洲聪明的人，无法向北方声音难听的人展示好的道路一样。就像李子无法变成珍宝一样，如来所说的道路之法，因和果的乘法，都是没有用的。众生也无法获得佛的果位。因此，在章节中说：各自的自性是确定的，无法用正确的方法来改变。又说：如果本来就没有自性，那就没有必要断除烦恼，成就清净。又说：正确的行进和错误的认知，如果自性已经转变，那就无法改变和转化。因此，具有真正智慧的人说：一切事物都是没有实体的。这是格西老师莲花和玛杜的观点。有些人认为，玛哈瑜伽的观点是平等性。这种平等性的理由有三种：经文、口诀和论证。还有胜义谛上的平等，世俗谛上的平等，真假无二的平等，五大与五方佛的平等，八识转为五智的平等。这些理由的详细阐述文字太多，这里就不一一列举了。在这里简单地说一下，胜义谛上的平等，和前面所说的自性光明是一样的。在光明中，觉性和觉性是无二无别的，没有好坏之分。
English
Now, all that appears is conditioned phenomena. Conditioned phenomena are the very nature of Vajra. In the nature of phenomena, there is no inherent existence. That which is without inherent existence appears in various forms. It appears like illusion and optical illusions, without a real nature. In short, from the beginning, the afflictions and purifications of Buddhas and sentient beings are indivisible. Such a nature cannot be expressed in words because it is beyond the realm of thought. Therefore, whatever appears, do not cling to it, and abide in a state of non-discrimination. If someone asks, 'Then how do you explain the various dualistic phenomena that exist in the world?' Although self-nature and suchness are indivisible, without skillful means, it is like a poor person not finding treasure, or a giant not seeing a wish-fulfilling jewel. However, in this view, the endless suffering of samsara clearly reveals the truth of non-duality. Therefore, all that appears is real, and there is no need to discriminate and choose. If there is no difference between lineage and cause, then if Buddhas and sentient beings are different, there is no connection, and they cannot appear. It is like a wise person from the southern continent of Jambudvipa being unable to show a good path to someone from the north with unpleasant sounds. Just as a plum cannot turn into a jewel, the Dharma of the path spoken by the Tathagatas, the vehicles of cause and effect, are useless. Sentient beings also cannot attain the state of Buddhahood. Therefore, it is said in the chapter: 'Each individual's nature is fixed, and cannot be changed by the right method.' It is also said: 'If there is no inherent existence from the beginning, then there is no need to abandon afflictions and achieve purification.' It is also said: 'Right conduct and wrong cognition, if the nature has already changed, then it cannot be changed or transformed. Therefore, those with true wisdom say: 'All things are without substance.'' This is the view of Geshe teachers Padma and Madu. Some believe that the view of Mahayoga is equality. There are three reasons for this equality: scripture, oral instructions, and reasoning. There is also equality in the ultimate truth, equality in conventional truth, equality in the non-duality of truth and falsehood, equality of the five great elements with the five Tathagatas, and equality of the eight consciousnesses with the five wisdoms. The detailed explanations of these reasons are too numerous to list here. Let me briefly say here that equality in the ultimate truth is the same as the self-luminous nature mentioned earlier. In luminosity, awareness and awareness are indivisible, without good or bad.