Chinese
认为上面的双运只是瓶子的，是分别念安立的。但实际上，因为没有确定“只是瓶子”的瓶子，怎么会只是它呢？就像法与有法不同的双运，以及眼识上的智慧那样，短暂显现，如同从针孔看天空一样，虽然由于二取之心的天空像被分割一样而迷惑，但证悟它的心实际上没有迷惑，因为见到了法性。那实际上没有分割，因为在法界中，瓶子上的有法和法性都消失了。法界是不变的，并且恒常遍布于轮回和寂静中。因此，即使凡夫见到非差别，二取也没有消失，所以难以领会。因为证悟的意义没有错乱，所以修持它可以作为二取消失之因。如果习惯了差别，就会成为最初证悟空性的因。在没有证悟非差别之前，无论如何习惯它，二取也不会消失，必定无法证悟法性。即使习惯了差别，执持法与有法的执着也不会消失。在执着没有消失的情况下，对于所执之境，肯定和否定、建立和破除的戏论也不会消失。即使在差别者的胜义中见到瓶子，也仅仅是执着的方式。在执着的方式消失的情况下，对于那个境，不会确定“这是什么”的肯定和戏论。在没有确定的情况下，无法将它与其它法的法性区分开来。 总而言之，经部的究竟要义在于密咒的要点。而它的究竟在于觉性与空性无别、非造作的觉性。如果不理解它，就不会明白密咒光明之见的意义。当理解它时，会对基光明生起定解。从它的状态中，会相信空性影像显现的方式。通过觉空或显空、至极空性，能够将所有粗大的蕴聚净化为光明。必须像了解名相和智慧那样了解它们。中观宗也希望瓶子和瓶子的空性双运，但他们的那个是识的行境，是分别念制造的空性。那是进入智慧和实义光明的理解之门。从智慧的角度来看，境和有境无二，是超离分别念的空性。
English
The union above is thought to be only of the vase, which is established by conceptual thought. But in reality, because the vase of "only the vase" is not determined, how could it be only it? Like the union of different dharmas and possessors of dharma, and the wisdom on the eye consciousness, which appears fleetingly, like seeing the sky through a needle's eye, although it appears fragmented due to the delusion of the sky of dualistic mind being divided, the mind that realizes it is not deluded in reality, because it sees the nature of reality. That is not divided in reality, because in the realm of reality, the possessor of dharma and the nature of reality on the vase disappear. The realm of reality is unchanging and constantly abides pervading samsara and nirvana. Therefore, even if ordinary beings see non-differentiation, dualistic appearance does not disappear, so it is difficult to comprehend. Because the meaning of realization is not confused, meditating on it causes the disappearance of dualistic appearance. If one becomes accustomed to differentiation, it will become the cause of initially realizing emptiness. Until one realizes non-differentiation, no matter how much one becomes accustomed to it, dualistic appearance will not disappear, and one will definitely not realize the nature of reality. Even if one becomes accustomed to differentiation, the grasping of dharma and the possessor of dharma will not cease. When grasping has not ceased, the elaboration of affirmation and negation, establishment and refutation, will not cease for the object of grasping. Even if one sees the vase in the ultimate of differentiation, it is merely a way of grasping. When the way of grasping has ceased, one will not determine affirmation and elaboration of "what is this" for that object. When it is not determined, one cannot differentiate it from the nature of other dharmas. In short, the ultimate meaning of the sutras lies in the key points of mantra. And its ultimate lies in the non-dual, uncompounded awareness of awareness and emptiness. If one does not understand it, one will not understand the meaning of the clear light view of mantra. When one understands it, one will generate certainty about the ground clear light. From its state, one will believe in the way empty images appear. Through awareness-emptiness or appearance-emptiness, the supreme emptiness, one can purify all coarse aggregates into clear light. One must understand them as the nature of consciousness and wisdom. Common Madhyamikas also desire the union of the vase and the emptiness of the vase, but their emptiness is the object of consciousness, emptiness made by conceptual thought. That is merely the door of understanding to enter the wisdom and the clear light of meaning. From the perspective of wisdom, the object and the subject are non-dual, it is the emptiness beyond conceptual thought.
Chinese
是彼。不是心而是法性，由于是物质、识等一切法的法性，故不称为心。所谓心，是具有法相的暂存之物。所谓空性，仅仅是否定之否定。不是这两者，因此，任何能所都不存在。虽可称之为双运，但实际上是离心的自性之实相。在此状态中，能知的心和所知的一切有实无实都变得平等一味，要知道，在不离此基础的情况下，一切显现。将心与境、显现与空性分开，不是基础，而是从基础显现的法相。这很重要。无因不依赖他者，如常时存在等。若无因，则由何者，如偶尔产生等。若自生智慧无因而存在，是否会有过失？不会有。若无因而事物存在，则会有过失。但自生智慧存在，却不是具有自性的事物，因为是不作和未生的自性。同样，空性的影像也应如此理解，即常时也不存在作为无事物之相，也绝不可能存在于不作之体性中，如虚空一般。 镜中之影像等，虽空于实物，但从自身而言，由脸和镜子的因产生，故为有为法。因是刹那，故其果也是刹那。如同瓶子等，似乎具有从自身前一刹那的近取因产生的差别，应依经论进行分析。头发等并非实义，应如“等”字一样进行分析。影像、岩石等都不能承认其为非有为法和非无为法。体性是不作和无实，若有显现为有为法和实物之相，则空性之相甚佳。 有为法如瓶子等，无为法如虚空等，在心识中进行区分，虽然其名言和意义也在心识中由量成立，但其最终的安立者是证悟，仅是假立，并非由事物自身的体性成立。虽然通过分别念，瓶子被认为是生灭之法，但在真实义中，却被认为是无生灭之法，因为是空性的影像。虽是空性之影像，但在根识的境界面前，有显现不显现、增减等。
English
It is that. It is not mind, but the nature of reality. Because it is the nature of all phenomena such as matter and consciousness, it is not called mind. What is called mind is a temporary phenomenon with characteristics. Emptiness is merely a negation of negation. It is not either of these two; therefore, no subject or object exists. Although it can be called union, in reality it is the state of the nature of being beyond mind. In this state, the knowing mind and all knowable things, whether real or unreal, become equally one taste. Know that while not moving from this basis, everything appears. Separating mind and object, appearance and emptiness, is not the basis, but the phenomena that arise from the basis. This is important. Without cause, without dependence on others, like always existing, etc. If there is no cause, then by what, like sometimes arising, etc. If self-arisen wisdom exists without cause, is there a fault? There is not. If an object exists without cause, then there is a fault. But self-arisen wisdom exists, yet it is not an object with its own intrinsic nature, because it is the nature of being unconditioned and unborn. Similarly, the images of emptiness should also be understood in this way: they are never characterized by the absence of things, and it is impossible for them to exist in the nature of the unconditioned, like space. The reflections in a mirror, etc., are empty of real objects, but from their own side, they arise from the cause of the face and the mirror, so they are conditioned. Because the cause is momentary, its effect is also momentary. Like a vase, etc., it seems to have the distinction of arising from its own previous moment as the immediate cause. Analyze according to the scriptures. Hair, etc., are not meaningful; analyze according to "etc." Images, echoes, etc., cannot be admitted as neither conditioned nor unconditioned. The essence is unconditioned and non-existent. If the appearance is conditioned and appears as an object, then the example of empty form is good. Conditioned things like vases, etc., and unconditioned things like space, etc., are distinguished in the mind. Although their terms and meanings are established by valid cognition in the mind, their ultimate establisher is realization, which is merely a designation, not established by the nature of things themselves. Although a vase is established as having arising and ceasing by conceptual thought, in the true sense, it is established as being without arising and ceasing, because it is an image of emptiness. Although it is an image of emptiness, it appears and does not appear, increases and decreases, etc., in the realm of the senses.
Chinese
那。非事物不被自相之词所损害，如虚空一般。若认为觉性、乐、色等有为法唯有，无为法不可能有，则在分别念前，区分有和无的无，其不可能存在是由于该分别念的力量。并非什么都不可能存在，因为虚空等是法界，所以有法存在。法所生的色也存在，因为虚空、瓶等一切皆从空性界中显现，所以成立一切皆为空色。如不变胜义品一样，再次详细观察。 ༈ 。有为法的存在方式是：依靠所生的力量而存在。在谁的面前存在呢？则安立为在心的面前存在。非事物依靠安立的力量而在心识境中存在。法性不需要依靠生和安立二者而存在，因为它超越了二者。那么如何存在呢？法性自然地存在于各自自明的体性中。因此不会成为自性成立，因为没有对境的缘故。虽没有对境，却是自光明的，超越了离心的一切名言。对于没有破立、扬弃安立的法性，安住于无二之境的瑜伽士的等持之境。如此的法性是一切法的实相，因此没有思虑的行境，不能以理智分析，谁也不能区分，是一切法的终点。因此，有无等是心所安立，当安住于离心的法性之境时，一切承诺皆已脱离。如果说以现量等之义等。常与无常等四。寂静如是等。境与有境等义中，没有任何二法，是无二大平等的境界。那是自生智慧法界明点唯一证悟的究竟。自性味一的法性大圆满。当它远离了突如其来的垢染时，是灭谛的究竟。是佛陀的智慧身。是无有偏颇的平等性。虽然难以证悟，如果觉性认识到，就能如实证悟。依靠所生和安立，有和无，空和不空，有法和法性等一切二法，在味一的明点中。
English
That. Non-things are not harmed by the word of self-characteristic, just like the sky. If it is thought that phenomena such as awareness, bliss, and form only exist in conditioned things, and that they cannot exist in unconditioned things, then in the face of conceptualization, the non-existence of distinguishing between existence and non-existence is due to the power of that mind. It is not that nothing can exist, because the sky and other things are the realm of phenomena, so phenomena exist. The form that arises from phenomena also exists, because the sky, vases, and all other things arise from the realm of emptiness, so it is established that everything is empty form. As in the chapter on the unchanging supreme, examine it again in detail. ༈ . The way in which conditioned things exist is: they exist by the power of arising dependently. In whose face do they exist? They are designated as existing in the face of the mind. Non-things exist in the realm of mind by the power of dependent imputation. The nature of phenomena does not need to exist by both arising and imputation, because it transcends both. So how does it exist? The nature of phenomena naturally exists in the essence of each self-awareness. Therefore, it will not become self-established, because there is no object. Although there is no object, it is self-luminous, transcending all expressions that are separate from the mind. For the nature of phenomena that has no negation, affirmation, rejection, or establishment, it is the object of the samadhi of a yogi who abides in the state of non-duality. Such a nature of phenomena is the reality of all phenomena, so there is no object of thought for it, it cannot be analyzed by reason, no one can distinguish it, it is the end of all phenomena. Therefore, existence and non-existence are imputed by the mind, and when abiding in the state of the nature of phenomena that is separate from the mind, all commitments are abandoned. If it is said that by the meaning of direct perception, etc. The four, such as permanence and impermanence. Like this peace, etc. In the meaning of object and subject, etc., there is no duality, it is the state of great equality of non-duality. That is the ultimate realization of the spontaneously arisen wisdom, the single bindu of the dharmadhatu. The great perfection of the nature of phenomena, which is of one taste in its essence. When it is free from adventitious stains, it is the ultimate truth of cessation. It is the wisdom body of the Buddha. It is equality without bias. Although it is difficult to realize, if awareness recognizes it, it will be realized as it is. Dependent arising and imputation, existence and non-existence, emptiness and non-emptiness, phenomena and the nature of phenomena, etc., all dualities, in the single bindu of one taste.