Chinese
了知自性是果，如是空性大悲无别，名为胜义菩提心，其为原始法界之故，自之体性无有变异故不迁变。如是空性大悲无别，虽是原始成就之不变乐，然瑜伽士若未成就此不变明点之前，瑜伽士彼者未现前亦未证悟，现前则获得之。于彼空性入定故，彼不变者，显现为现前获得之故，空性之分说为因，安乐之分说为果，然本体之门无有差别故，不可立为因果之事物。是故，虽非以空性为因而安乐为果而实作，然从证悟空性之道谛生起证悟安乐之道谛，譬如，缘于见海螺之粗略颜色形状，长时精细观察之后，从外面证悟一切差别时，海螺之颜色形状虽无二者为因果，然见海螺之识第一刹那仅执持粗略之相，从彼生起识第二刹那执持细微之相时，于境亦如是安立前后为因果之名。第二是，远离寂灭之色，超越轮回不迁变，彼等结合无二胜，定脱常断之说。其中，使远离寂灭边之法是空色，示现种种身故不住于断灭之寂灭故。使超越轮回边者是不变之安乐，远离一切戏论之相，及轮回之因变异安乐之体性之故。空色是具一切相，及舍弃事物之故，决定解脱常边，安乐是体性不变故是常，可体验故解脱断边，因由相同之故，色亦压制常边，不变亦压制断边，色与安乐彼等平等结合是。
English
Knowing one's own nature is the result. Such emptiness inseparable from great compassion is called the ultimate Bodhicitta, because it is the primordial Dharmadhatu. Because its own essence is without change, it does not transmigrate. Such emptiness inseparable from great compassion, although it is the unchanging bliss that is primordially accomplished, as long as the yogi has not accomplished this unchanging Bindu, that yogi has not manifested or realized it. When it is manifested, then it is obtained. Because that unchanging one, through being in Samadhi on that emptiness, appears to be manifestly obtained, the aspect of emptiness is said to be the cause, and the aspect of bliss is said to be the result. However, because there is no difference from the perspective of essence, it cannot be established as a thing of cause and effect. Therefore, although it is not that emptiness is made the cause and bliss is made the result in reality, from the Truth of the Path of realizing emptiness arises the Truth of the Path of realizing bliss. For example, focusing on seeing the coarse color and shape of a conch shell, after observing it carefully for a long time, when all the differences are realized from the outside, although there are not two different things as cause and effect in the color and shape of the conch shell, from that first moment of consciousness seeing the conch shell, which only grasps the coarse aspect, arises the next moment of consciousness grasping the subtle aspect. In the same way, the names of cause and effect are applied to the earlier and later in the object as well. The second is: "Form free from passing into sorrow, Transcending Samsara, unchanging, The union of these is the supreme non-duality, Definitely freed from permanence and annihilation." Among these, the Dharma that causes separation from the extreme of passing into sorrow is empty form, because it does not abide in the annihilation of sorrow by showing various bodies. That which causes transcendence from the extreme of Samsara is unchanging bliss, because of the very aspect of being free from all elaboration, and the nature of reversing the changing bliss that is the cause of Samsara. Empty form is definitely liberated from the extreme of permanence because it possesses all aspects and abandons things, and bliss is permanent because its essence is unchanging, and it is liberated from the extreme of annihilation because it can be experienced. Because the reasons are the same, form also suppresses the extreme of permanence, and the unchanging also suppresses the extreme of annihilation. The equal union of form and bliss is.
Chinese
无二双运胜，不住之涅槃。非实有生故，色非无实物。实有生起故，不变非实物。如是说，空色是因已舍弃微尘，虽非实物，然从非实物之界，自生自显之智慧色之体性故，即生起和显现故，亦非无实物。不变之乐是因无有对境，及实物明点等止息所生之体性故，非实物然大乐自性恒常存在故，亦非非实物。实物非实物，真实结合者，金刚瑜伽无二胜，色与非色皆解脱，如于磨光镜中现。如是说，从实物非实物中解脱之空色，胜义谛之实物与乐，胜义谛之非实物二者，乐空真实结合，因其永无分别故，金刚瑜伽是无二之胜。如是，因无有微尘等有为法故，从色法中解脱，及因智慧有为之显现极多故，从非色中解脱，如于磨光之镜中，盗贼之影像显现时，因无有血肉等故，为非色，然因有颜色形状之相，如非非色一般。色不生有中，不变不趋逝，互相拥抱寂灭者，是为阉人之胜位。如是说，空色是因已超脱轮回之身语意三者，及是空性之故，此不生于有中，不变是因是大乐及一切智智之故，不趋于涅槃之边际。前文所说涅槃离系之色等，与此处所说二者结合方式是反过来的，因此，从空色之反体方面来说，也压制了轮涅二边，从乐之反体方面来说，也压制了二边。如是之故，色与不变二者互相拥抱，即不可分离是总
English
The supreme non-dual union, the non-abiding nirvana. Because of the nature arising from the unreal, form is not without reality. Because of the nature arising from the real, immutability is not a real thing. As it is said, emptiness-form is because it has abandoned subtle particles. Although it is not a real thing, it is not without reality because it has the nature of the form of wisdom that arises spontaneously from the realm of non-reality, that is, because it arises and appears. The bliss of immutability is because there is no object of focus, and because of the nature arising from the cessation of real things, bindus, etc. It is not a real thing, but because the nature of great bliss always exists, it is also not unreal. Real things and unreal things are truly combined, the Vajra Yoga is the supreme non-duality, form and non-form are completely liberated, like a reflection in a polished mirror. As it is said, emptiness-form, which is liberated from real and unreal things, the real thing of ultimate truth and bliss, the unreal thing of ultimate truth, are truly combined in bliss and emptiness, because they are never separate. Vajra Yoga is the supreme non-duality. Similarly, because there are no compounded dharmas such as subtle particles, it is completely liberated from the dharma of form, and because there are many appearances of compounded wisdom, it is liberated from non-form. When the image of a thief appears in a polished mirror, it is non-form because there is no flesh and blood, but because there is an appearance of color and shape, it is like non-non-form. Form does not arise in existence, immutability does not go to death, those who embrace each other are peaceful, it is the supreme position of the eunuch. As it is said, emptiness-form does not arise in existence because it has transcended the three doors of body, speech, and mind of samsara, and because it is emptiness. Immutability does not go to the end of nirvana because it is great bliss and omniscient wisdom. The way the form, etc., that is separated from nirvana, which was mentioned above, is combined with the two things mentioned here is reversed. Therefore, from the opposite aspect of emptiness-form, both extremes of samsara and nirvana are suppressed, and from the opposite aspect of bliss, both extremes are also suppressed. Therefore, form and immutability both embrace each other, that is, inseparable is the total
Chinese
一切戏论寂灭，因为既是方便也是智慧，是金刚萨埵非男非女的至高果位。此处轮回与涅槃、常与断、有与无、色与非色，舍弃了八种戏论边。具备一切殊胜形象的身体是一切形象的坛城，显现一切形象的声音是语，法性大乐的智慧不变，如所有尽所有了知的意，除了名称安立和词句差别外，本体上没有差别的智慧是双运。如同下文所说：身体清净，微尘消失，与虚空相同，以相好等完全圆满。各种三界自身清净，远离障碍，如梦境般显现。声音从一切中断绝，多种其他语言进入他人的心。心充满殊胜的安乐，不摇动，一切时分同时生起而拥抱。如是，那样的双运没有戏论，舍弃了二法也是双运的一个方面。第三是：智慧不由因生，智慧由因生是果，智慧不由因所生，因此由智慧所生非因生。因此，智慧非因生，智慧耶舍无与伦比。意思是说，事业和智慧手印的智慧不由因生，因为是空色大印的智慧由因所生的果。空色的智慧母也是不由因所生，因为从与空色智慧母入定所生的安乐，也不是由因所生。因此，胜义的智慧耶舍是无与伦比的智慧耶舍，因为不是由因所生，而是自生本初的智慧。此处，空色和大乐的基础相同，说从空色所生的大乐，就像黄金和瓶子的基础相同，说从黄金所生的瓶子，香柏木和橛子的基础相同，说从香柏木所生的橛子一样，生和所生是存在于其自性中的名称。
English
All elaborations are pacified, because it is both skillful means and wisdom, it is the supreme state of Vajrasattva who is neither male nor female. Here, samsara and nirvana, permanence and annihilation, existence and non-existence, form and formlessness, abandon the eight extremes of elaboration. The body endowed with all supreme forms is the mandala of all forms, the sound that appears as all forms is speech, the wisdom of the great bliss of dharmata is unchanging, the mind that knows as it is and all that exists, the wisdom that has no difference in essence except for naming and distinguishing words is union. As it is said: The body is pure and the dust particles disappear, it is like the sky and is completely perfected by the marks and so on. The various three worlds themselves are pure, free from obscurations, and appear like a dream. The voice is completely uninterrupted and various other languages enter the hearts of others. The mind is filled with supreme bliss, unmoving, and all moments are embraced by simultaneous arising. Thus, such union has no elaboration, and abandoning the two dharmas is also one aspect of union. The third is: Wisdom does not arise from a cause, wisdom arising from a cause is a result, wisdom is not born from a cause, therefore what is born from wisdom is not born from a cause. Therefore, wisdom is not born from a cause, wisdom yeshe is unparalleled. This means that the wisdom of the karma and wisdom mudra does not arise from a cause, because it is the result of the wisdom of the great mudra of emptiness and form arising from a cause. The wisdom mother of emptiness and form is also not born from a cause, because the bliss born from entering into samadhi with the wisdom mother of emptiness and form is also not born from a cause. Therefore, the ultimate wisdom yeshe is the unparalleled wisdom yeshe, because it is not born from a cause, but is self-born primordial wisdom. Here, the basis of emptiness and form and great bliss is the same, saying that the great bliss arises from emptiness and form, just as the basis of gold and a vase is the same, saying that the vase arises from gold, the basis of sandalwood and a peg is the same, saying that the peg arises from sandalwood, arising and being born are names that exist in its own nature.
Chinese
然而，也仅仅在名言上安立为因果，就像说“用黄金的因造出瓶子”一样，又如“由甘蔗产生的味道是甜的”一样。说空色没有因，这是在世俗谛中，就像显现烟雾，而木柴等没有烟雾的因一样。但在胜义谛中，因为是自生本初的空性，所以根本没有产生的原因。因此，空色自性上也不是实有。偈颂说：“果由因异，互相之间，未曾增广。”因此，双运超越了一切因果缘起。从胜义谛上说，果乐和因空色二者不仅没有因果的差别，而且能所、身和心等其他名言之间也没有互相增广。偈颂说：“一切因和果，皆是缘起生，互相以因增，非生亦非灭。”意思是说，凡是能够增广因和果等，即能够互相混合的法，都是缘起，是具有生灭自性的世俗谛。实际上，虽然没有互相增广的因，但轮涅无别、因果无别、能所无别等等，从本初以来就是无二的。像增广一样进行称谓，是增广的影像。因此，双运不是真实的缘起，而是胜义的自性，因此不是生，也不是灭的涅槃。这样，世俗谛没有轮回的生灭，胜义谛则是恒常的生，恒常的涅槃。偈颂说：“智慧一切皆涅槃，生无有变异之胜，因与果位皆解脱，互相之间未增广。”意思是说，智慧空色因为舍弃了一切事物，所以一切都是恒常寂灭和涅槃。无有变异之胜的安乐，是各自自己所能觉知的。胜义谛执持三有的一切相，所以也是恒常的生。因此，对于有为法的因和果
English
However, it is also established as cause and effect merely in name, just as it is said, "A vase is made from the cause of gold," and like, "The taste that arises from sugarcane is sweet." The statement that emptiness-form has no cause is in the worldly conventional truth, like the appearance of smoke, while firewood and the like have no cause for smoke. But in the ultimate truth, because it is self-arisen primordial emptiness, there is no cause for production at all. Therefore, emptiness-form is not established as a real thing in its essence. The verse says, "The fruit is different from the cause, and they do not increase each other." Therefore, this union is beyond all cause and effect and dependent origination. In the ultimate truth, not only is there no difference between the fruit of bliss and the cause of emptiness-form, but also the object and subject, body and mind, and other different designations do not increase each other. The verse says, "Whatever are all causes and fruits, they arise dependently, the form increased by mutual causes, is neither born nor extinguished." This means that whatever dharma is able to increase causes and fruits, that is, able to mix with each other, is dependent origination, which is the conventional truth with the nature of arising and ceasing. In reality, although there is no cause for mutual increase, phenomena and nirvana are inseparable, cause and effect are inseparable, object and subject are inseparable, and so on, which are non-dual from the beginning. To call it as if it were increased is an image of increase. Therefore, union is not a real dependent origination, but the nature of the ultimate truth, so it is neither birth nor the nirvana of extinction. In this way, there is no arising and ceasing of samsara in the conventional truth, and the ultimate truth is constant birth and constant nirvana. The verse says, "Wisdom is completely nirvana, birth has no supreme change, cause and fruit are all liberated, and they do not increase each other." This means that wisdom emptiness-form, because it has abandoned all things, is always completely extinguished and nirvana. The bliss of no supreme change is known by each individual. The ultimate truth holds all aspects of the three realms, so it is also constant birth. Therefore, for the cause and fruit of conditioned phenomena