English
Understand that the way things arise in dependence on conditions and are connected to results is like the reflection of the moon in a pond or the horses and elephants conjured by a magician. In this way, at the very moment of appearance, realize that not even a particle of inherent existence can be found in ultimate reality. Relying on the realization of this emptiness free from elaboration, like the expanse of the sky, that appearance itself is empty of truth, and that from the very moment of emptiness, appearance is unceasing, all phenomena encompassed by samsara and nirvana, existence and non-existence, are realized as the union of the two truths, the basis of the Middle Way, thereby simultaneously destroying all nets of permanence and annihilation. This is the reasoning of dependent origination, the king of reason. As the teacher Nagarjuna said: 'Whatever is dependently arisen, that is explained as emptiness. That is dependent designation; that itself is the Middle Way.' 'Since there is no phenomenon that is not dependently arisen, therefore there is no phenomenon that is not empty.' And, 'Conventional truth and ultimate truth, having understood them separately, wherever they are truly mixed, that is explained as union.' Also, in the Mother Sutra, it says: 'Form is emptiness. Emptiness is also form. Emptiness is not other than form. Form is not other than emptiness.' From this up to the statement of all-knowingness, generate the highest certainty, cut off the imputations of hearing and thinking, and strive to practice as much as possible through meditation. In this way, great compassion arises effortlessly for those sentient beings who have not realized this, and whatever one does becomes a skillful means for benefiting others. Therefore, the more certainty and experience one has in the meaning of the nature of reality, the more compassion arises. Through this, the accumulation of merit and wisdom is perfected in union, which is the unmistaken path of the Great Vehicle. As the teacher Shantideva said: 'Emptiness has compassion as its essence; through practice, merit becomes pure.' The way to practice such superior insight, non-conceptual wisdom, is as follows: Having cut off the imputations of hearing and thinking on the meaning of what is to be meditated upon, sit in a secluded place on a comfortable seat, endowed with the posture of meditation, accumulating the accumulation of merit, and supreme enlightenment.
Chinese
因此，以生起菩提心为前提，将作为产生能取所取之相之基础的补特伽罗和我、法我二者作为观察之境，以有境的胜义谛观察之正量智，如前所说般观察之究竟，于不可言说而得定之时，于彼状态中舍弃其他执相之分别念，于境与有境一味的光明空性无别之状态中入定，此乃证悟胜义谛离戏如虚空之智慧。全知班智达Raśmi云：“于结合之时，成为显现之基础，确定彼为观察之所依，于四边解脱之正行时，光明空性无执着，乃昔日智者之规。”又云：“无论观察与安住之修法如何，自之体性自性光明者，于光明与显现无修且不散乱，乃一切修传之修持之主要。”如是入定即是止观双运，以理观察而于不可言说而得定乃是胜观，于彼状态中以光明空性不分别之方式安住乃是止，了知此二者本体无别即是双运。出定之后回向善根并发愿。于一切座间，了知一切所显现之显现皆是从各自之因缘和合而生，如梦如幻，从而解脱断边。又以是缘起之故，于胜义谛中不成自性，从而解脱常边。显空二者从本以来即是双运，故而对于不可言说生起殊胜定解，此乃了知世俗如幻之智慧。全知上师云：“安住时之修法虽是如此，后得之时一切所显现之显现，以梦幻之强烈忆念，若能善修则显现空性无别。”如是于彼状态中，以一切显现皆是依于世俗谛之故，以欲救度未能证悟实相之有情之发心，精勤于广大之方便福德资粮，又以空性胜义谛之故，彼一切亦是从三轮之实执中解脱，此乃无谬之正道中观方便智慧双运之义，以及殊胜之处。
English
Therefore, with the arising of Bodhicitta as a prerequisite, taking the two selves, the individual and the phenomena, which are the basis for the arising of the characteristics of grasping and being grasped, as the object of investigation, the valid wisdom that investigates the ultimate truth of the object, as previously mentioned, at the end of the investigation, when it is established as inexpressible, in that state, abandoning other conceptual thoughts of clinging to characteristics, remaining in equipoise in the state of indivisible clarity and emptiness, where the object and the subject are of one taste, this is the wisdom that realizes the ultimate truth as being free from elaboration, like space. Omniscient Prajñārasmi said: "At the time of union, the basis for the arising of characteristics, having determined that to be the basis for investigation, at the time of the actual practice of liberation from the four extremes, clarity and emptiness without grasping is the way of the wise of the past." And: "Whatever the method of meditation, whether investigation or abiding, one's own nature, the self-nature is clear light, without meditation and without distraction in clarity and appearance, is the main practice of all the practice lineages." Thus, that equipoise itself is also the union of calm abiding and insight, having investigated with reason and established it as inexpressible is insight, and abiding in that state in a way that does not conceptually differentiate clarity and emptiness is calm abiding, and knowing that these two are inseparable in essence is the union. After rising from the session, dedicate the merit and make aspirations. In all the intervals between sessions, knowing that all appearances that arise come from the collection of their respective causes and conditions, interdependence, like dreams and illusions, thereby liberating from the extreme of nihilism. Also, because it is interdependence, it does not establish self-nature in the ultimate truth, thereby liberating from the extreme of eternalism. Since appearance and emptiness are united from the beginning, a supreme ascertainment arises for the inexpressible, this is the wisdom that knows conventional truth as like an illusion. The Omniscient Lama said: "Even if the practice during the time of equipoise is like that, in the post-meditation period, all appearances that arise, with the strong recollection of dreams and illusions, if one meditates well, appearance and emptiness will arise indivisibly." Thus, in that state, because all appearances rely on the conventional truth, with the intention to liberate sentient beings who have not realized the nature of reality, striving for the vast accumulation of skillful means and merit, and because of the emptiness of the ultimate truth, all of that is also liberated from the clinging to the truth of the three spheres, this is the unerring meaning of the union of skillful means and wisdom in the Middle Way, and the special features.
Chinese
此外，精通为他众成办利益之方便的智慧，被称为三种智慧。此中观之道，从资粮道开始，次第经历五道，其果位是，为了自利，安住于远离一切戏论的法身，同时，为了他利，以两种色身，尽轮回际，以愿力和慈悲的缘起，如如意宝般，毫不费力地自然成就利乐事业，此乃果位中观，双运二身之理。如学问家龙树所说：以此善行愿一切众生，圆满福德智慧二资粮，愿从福德智慧所生之，殊胜二身得以证得。如是等等，思之意义重大，故不惜笔墨，详细书写。行持方面：在后得位时，以自轻他重的态度，成办有情之利益。其中，行持之自性为六度或十度。六度为：布施、持戒、忍辱、精进、禅定、智慧。十度则是在六度的基础上，加上方便、愿、力、智四度，包含在智慧度之中。其中，本体是：布施是舍弃自己的财物，持戒是做利益他人的事情，忍辱是舍弃嗔恨，精进是对善法欢喜，禅定是专注一心，没有烦恼，智慧是决断真谛。如《宝鬘论》中所说。定义是：菩萨修行的学处，具备四种特点，即与想要修学布施等波罗蜜多的心相应。四种特点是，如《经庄严论》中所说：布施能摧毁悭吝，具有无分别智慧，能圆满一切愿望，能成熟有情。所谓“波罗蜜多”，意为“到达彼岸”，即超越世间和声闻缘觉的一切善行，到达最殊胜的彼岸。各个支分的含义是：如彼论中所说：是为了舍弃贫穷，获得清凉，忍受嗔恨，修习殊胜，心不散乱，以及了知胜义谛。分类上，布施有财施、法施、无
English
Furthermore, the wisdom that is skilled in accomplishing the benefit of others is known as the three kinds of wisdom. This Middle Way (Madhyamaka) path, starting from the path of accumulation, progresses through the five paths in sequence. Its result is that, for one's own benefit, one abides in the Dharmakaya, which is free from all elaborations, and at the same time, for the benefit of others, with the two form bodies, for as long as samsara exists, through the interdependent connection of aspiration and compassion, like a wish-fulfilling jewel, the activities of benefit and happiness arise effortlessly and spontaneously. This is the Middle Way of the result, the principle of the union of the two bodies. As the scholar Nagarjuna said: "By this virtue, may all beings perfect the accumulations of merit and wisdom, and may they attain the two supreme bodies that arise from merit and wisdom." Such things are thought to be of great importance, so I have written them in detail without sparing the ink. As for conduct: In the post-meditation period, one works for the benefit of sentient beings with the attitude of cherishing others more than oneself. Moreover, the nature of conduct is the six or ten perfections. The six are: generosity, ethics, patience, diligence, concentration, and wisdom. The ten are the four added to the six: skillful means, strength, aspiration, and wisdom, which are included within the perfection of wisdom. Among these, the essence is: generosity is giving away one's own wealth; ethics is doing things that benefit others; patience is abandoning anger; diligence is delighting in virtue; concentration is one-pointedness, without afflictions; wisdom is determining the ultimate truth. As stated in the Ratnavali (Precious Garland). The definition is: The training of a Bodhisattva's practice, which possesses four special qualities, is associated with the mind that desires to train in the perfections such as generosity. The four special qualities are, as stated in the Sutra Ornament: "Generosity diminishes opposing forces, possesses non-conceptual wisdom, fulfills all desires, and ripens sentient beings." The term "Paramita" means "gone to the other shore," that is, having surpassed all the virtues of the world and the Hearers and Solitary Realizers, one goes to the most excellent other shore. The meaning of each individual division is: As stated in that very text: "It is taught for the sake of abandoning poverty, obtaining coolness, enduring anger, cultivating the supreme, holding the mind, and knowing the ultimate meaning." In terms of divisions, generosity has material generosity, Dharma generosity, and fearlessness.
Chinese
有怖畏救护的布施等三。 戒律方面：断除恶行，聚集善法，利益有情的戒律等三。 安忍方面：对于损害不放在心上，接受痛苦，对于法具有决定的安忍等三。 精进方面：意乐如铠甲，行为聚集善法，利益有情的精进等三。 静虑方面：孩童嬉戏，善于辨别意义，如来藏的静虑等三。智慧方面：闻思修的智慧等三，或者世俗，胜义，了知利他之事的智慧等三。 又，现观庄严论中说： "彼等一一布施等，以六种相所摄持，何为铠甲之修持，六名六体如是说。" 因此，布施等一一也分为布施的布施等六六种。 决定无疑的是，依于三学。 经庄严论中说： "以三学为主宰，胜者如是说六度，初三各别说，后二分二种，一则通达三。" 也就是说，如果归纳为二资粮，布施和戒律是福德资粮，不是资粮的是智慧，是智慧资粮，三者也包含于二者中，五者都属于智慧资粮。 顺序是：依赖于前者而生起后者，因为处于下劣和殊胜，因为粗大和细微，所以这些是依次宣说的。 修持的方式是：无有希求的布施，不欲后有的戒律，对于一切都安忍，聚集一切功德的精进，同样，静虑不是无色界的静虑，以具有方便的智慧，稳固者们如是修持六度。 利益是：广大和无有杂染，意义重大和不会穷尽，布施等一切的功德要知道有四种。 果实方面：暂时的果实，《宝鬘论》中说：布施带来受用，戒律带来安乐，安忍带来光彩，精进带来威严，静虑带来寂静，智慧带来解脱。 究竟的果实：色身如果简略来说，是从福德资粮中产生的，法身