Chinese
扬！如非造作和常恒一般，明点空灯等也与之相同，从其自性空性而言，仅是不常的反面。总之，区分处所和显现后进行观察的方式非常重要，之后将对此进行阐述。 凡夫俗子面前，真实成立存在吗？如果存在，也不是名言中从未有过的。如果从未有过，则无需成立真实不存在，如兔角一般。同样，自性成立等也类似。除了承认如绳蛇一般在虚构的行境中存在之外，别无选择。如果那仅仅是如绳子上的蛇一般虚构的遍计所执，那么他缘显现的基础如绳子一般存在，是否能被胜义谛的理智力量所成立？如果成立，则会成为真实成立的过失，因为胜义谛的观察者没有找到的，就不能说真实成立不存在，否则会失去其安立的理由。此外，那个真实成立是否会被名言观察所破斥？如果破斥，则不需要胜义谛，因为名言中不可能存在真实。如果不破斥，则不能说真实成立在名言中不存在，这样瓶子和它二者就没有区别了。因此，所谓真实不存在，是指观察后没有成立的意思，不能理解为在瓶子上另外存在的法，如果这样理解，就不能成立真正的空性。这很重要。总的来说，法界和基位大圆满在意义上没有任何区别，同样，自性一个之外不可能有第二个。然而，只有大圆满的论典中才阐述了能够确定法界远离心识思虑的特殊诀窍。 如果认为不可能存在非造作的显现觉性，那么法界就只能是否定，而不能成为无二的法性，即使说是双运，也只是两个不相混合的法并列而已。其中的一部分是造作，一部分是非造作而存在，如果必须认为造作的觉性仅仅是证悟了非造作的空性，那么二取分别念就不会消失，妄念不会寂灭，戏论不会脱离，不会有不可分割和无分别的意义等等。一切法都不会转变为法界的自性，因为造作会变成非法界。
English
Yang! Just as the unconditioned and the permanent are, so too are bindu, empty lamps, etc., similar to that. From the perspective of their empty essence, it is merely the opposite of impermanence. In short, it is crucial to distinguish the place and appearance and then analyze them. We will elaborate on this later. Do ordinary beings perceive things as truly existent? If they do, then it is not something that has never existed in conventional terms. If it has never existed, then there is no need to prove its non-existence, like a rabbit's horn. Similarly, inherent existence and so on are similar. There is no choice but to acknowledge that it exists in the realm of imputation, like a rope appearing as a snake. If it is merely a conceptual imputation, like a snake imputed onto a rope, then does the wisdom of ultimate truth establish that the basis of other-powered appearance, like the rope, exists? If it does, then it would lead to the fault of being truly existent. If the ultimate truth does not find it, then one cannot say that true existence does not exist, otherwise there would be no reason to establish it. Furthermore, is that true existence refuted by conventional analysis or not? If it is refuted, then ultimate truth is not necessary, because truth cannot exist in conventional terms. If it is not refuted, then it cannot be said that true existence does not exist in conventional terms, and there would be no difference between a vase and that. Therefore, the term "non-true existence" means that it is not established upon examination, and it should not be understood as a separate phenomenon existing on top of the vase. If it is understood in that way, then true emptiness will not be established. This is important. In general, there is no difference in meaning between the Dharmadhatu and the Ground Dzogchen. Similarly, there cannot be a second nature beyond the one. However, only the texts of Dzogchen, the Great Perfection, teach the special instructions that can ascertain that the Dharmadhatu is free from mental fabrication. If one thinks that it is impossible for unconditioned appearance-awareness to exist, then the Dharmadhatu can only be a mere negation and cannot be the nature of reality that is non-dual. Even if it is called union, it would only be two phenomena juxtaposed without mixing from their own ground. One part of it is conditioned, and one part remains unconditioned. If one must believe that conditioned awareness is merely the realization of unconditioned emptiness, then dualistic appearance will not cease, conceptual thought will not subside, elaboration will not be abandoned, and there will be no meaning of indivisibility and non-differentiation, and so on. All phenomena will not transform into the nature of the Dharmadhatu, because the conditioned will become non-Dharmadhatu.