Chinese
因为安住于此的缘故。也如是《续之王》中所说：何者宣说空性与悲心无二，则不衰损的那一方就不会衰损。如是宣说。此处的空性与悲心，也在《大疏》中说：此处何者悲心无有对境，且远离分别念，空性具足一切殊胜相，为了知晓三时而于三时中行持。如是宣说。那么，安住方式的中观是：有非有，无非无，有无皆非有，二者之自性亦非有，此乃解脱四边之，彼性中观者所知。如是仅于离边之上安立中观之名相，以及如何证悟安住方式，也如是说：如此显现之诸法，若以智慧寻觅则无所得，不得即是胜义谛。如是，以智慧详细观察所知，任何事物从初始便未曾存在，于如是执持之境消失之时，能取之识亦于自位寂止，仅于此安立证悟离边之名相而已。总而言之，胜义中任何事物皆未成立，而此世俗也仅是显现而已，于有无、是与非皆不可言说，此与基、道、果三者之中观相似。因为能够体验安乐，以及能够见到影像，这些是事物、是修法、是世俗之法。仅仅如此，也不应理成为中观。此外，安住方式是决断之方，因此，于现量成立之双运，也不会成为安住方式。如是修习，也无法遣除对实有的执着，因为与实有之有执以及执持方式并不相违。如同确定东方有树木，则无法遣除执持西方有山一样。如是认为，此乃以分别念之理智而自诩证悟法性，是背离究竟了义之境，是未通达甚深密咒者之邪见大黑暗。对此虽可作极为广大的观察，然若言其精要则如下：于世间共称中，若确定何处有狮子，则能了知无有狐狸，若确定太阳升起，则能了知无有黑暗
English
Because it abides therein. As it is also stated in the King of Tantras: "Whoever speaks of emptiness and compassion as non-dual, that side which is not diminished will not be diminished." Thus it is said. The emptiness and compassion here are also explained in the Great Commentary: "Here, whoever has compassion without an object and is free from conceptualization, emptiness possessing all supreme aspects, engages in the three times in order to know the three times." Thus it is explained. Then, the Madhyamaka of abiding reality is: It is neither existent nor non-existent, nor both existent and non-existent. It is also not the nature of both. That itself is known by the Madhyamika as liberation from the four extremes. Thus, merely upon the separation from extremes is the term Madhyamaka applied. And how that abiding reality is realized is also: All phenomena that appear in this way, if sought with intelligence, are not found at all. That which is not found is the ultimate truth. Thus, when phenomena, which are objects of apprehension, are examined with wisdom and nothing has ever existed from the beginning, the mind that apprehends also subsides in its own place. Merely upon that, the term "realization of separation from extremes" is applied. In short, nothing is established in ultimate truth, and this conventional reality is merely an appearance, and cannot be expressed as existent, non-existent, both, or neither. This is similar to the Madhyamaka of the three bases, paths, and results. Because there is the possibility of experiencing pleasure and seeing images, these are entities, practices, and conventional phenomena. Merely that is not appropriate as Madhyamaka. Furthermore, abiding reality is a side of determination, so such a union that is established in common usage does not become abiding reality. Meditating on that does not reverse the grasping of entities, because there is no contradiction between the grasping of entities as existent and the manner of grasping. Just as being certain that there is a tree in the east does not reverse the grasping that there is a mountain in the west. Thinking thus is the arrogance of realizing the nature of reality through the intellect of reasoning, turning one's back on the ultimate definitive meaning, and is a great darkness of misapprehension by those who have not understood the profound secret mantra. Although there is much to be examined in detail about these, to speak of the essence, it is like this: In worldly renown, if it is certain that there is a lion in a cave, then one can realize that there is no fox. If it is certain that the sun has risen, then one can realize that there is no darkness.
Chinese
如果确信，从本初以来，实相智慧的三有就已存在，那么就应了悟，世俗分别识的三有从未存在过。因此，修习乐和空色，就能遣除对实有的执著和对实有的显现。空色和不变的乐结合在一起，是因为它超越了破立、实有非实有、有无、是与非的边际，是实相的无为法。建立实有并非自主，即使没有理由，也会变成实有。如果强烈地推动这种观点，那就是走向极端的行为。如果是这样，那么对于你们宗派的离边，如果也被推向实有或必定为无，你们又该如何回答呢？因为没有理由，所以是相同的。在道位时，任何具有暖乐和勤作的禅定，虽然是实有和有为法，但却是遣除对实有执著的方法，就像从木头中生出的火燃烧木头一样。因此，这远离一切边际的智慧，是瑜伽士们所要证悟的，是修道者们所要获得的，是诸佛所要了知的，并且适合作为安住于一切法的实相。而你们所希求的仅仅是离边，因为它什么也不是，什么也没有。因为证悟之物、获得之物、了知之物以及安住于实相都未成立。所以，证悟、获得、了知、安住的分别都不合理。如果认为，因为在胜义中没有任何证悟、获得等，所以不作分别才是最好的，那么，如果实相真是那样，由于没有证悟的主体，就会有无法解脱的过失。如果没有证悟的主体也能解脱，那么一切都已解脱，不可能有未解脱者。如果认为，仅仅是知道没有任何获得、证悟等就能解脱，那也是不可能的，因为对于什么也不是的东西，也没有什么可以知道为无，也没有能知者。因此，为了阻止对实有诸法的执著，才宣说了诸法什么也没有，像这样的道理是圣者们所赞同的。
English
If it is certain that the three realms of ultimate wisdom have existed from the beginning, then one should realize that the three realms of conventional consciousness have never existed. Therefore, by meditating on bliss and emptiness-form, both the clinging to reality and the appearance of reality are reversed. The union of emptiness-form and unchanging bliss is beyond the extremes of affirmation and negation, reality and non-reality, existence and non-existence, because it is the ultimate unconditioned. Establishing reality is not autonomous, but even without reason, it becomes reality. If one strongly pushes this view, it is an act of going to extremes. If that is the case, then what answer would you give if your school's freedom from extremes is also pushed to be either real or necessarily non-existent? Because there is no reason, it is the same. In the stage of the path, any samadhi that has warmth and effort is a method to reverse the clinging to reality, even though it is real and conditioned, just as fire born from wood burns wood. Therefore, this wisdom that is free from all extremes is to be realized by yogis, to be attained by those who meditate on the path, to be known by the Buddhas, and it is appropriate as the abiding reality of all dharmas. But your desired mere freedom from extremes is nothing and has nothing, because the object of realization, the object of attainment, the object of knowledge, and the entry into reality are not established. Therefore, the distinctions of realization, attainment, knowledge, and abiding are not reasonable. If you think that it is best not to make distinctions because there is no realization, attainment, etc. in the ultimate sense, then if that is the reality, there will be the fault of impossibility of liberation because there is no consciousness of realization. If one is liberated even without the consciousness of realization, then all are already liberated, and it is impossible for there to be those who are not liberated. If you think that liberation is attained merely by knowing that there is no attainment, realization, etc., that is also impossible, because for something that is nothing, there is nothing to be known as non-existent, and there is no knower. Therefore, it is said that all dharmas are nothing in order to prevent attachment to real things, and such a doctrine is approved by the noble ones.
Chinese
所见和，由智慧所证悟，并非是法性，凡是法界圣者们各自以自己所证悟的，就是俱生智。譬如，以无毒来区分的美味佳肴，是能够食用和品尝的，如果根本没有食物，那么无毒的反面，谁也无法食用。不变的安乐和空色，也不是感受的体验和八识所能见到的，而是自证智以自己所证悟的体验和显现。如是《见欲略示》中说：蕴聚分别空性者，如水树般无有实，一切相中最殊胜者，空性如是无变异。无生且无灭亡者，所知何者于此见，空性之物即空性，非是分别诸蕴聚。如是说，仅仅是离边的空性，如果以分别念执取为对境，则未超出修行分别念，无分别的智慧也无法将那样的无实有作为对境。那样的空性永远不会变成所修的空性，否则就只是听闻思惟的智慧所能理解的。第十是，此瑜伽名为极其清净的次第，如《吉祥无垢光》中说：勇士之次第与我加持者，次第彼等亦非解脱道，极其清净次第唯一者，为解脱故诸佛所宣说。如是说，如上所说，双运的智慧是如实不颠倒的，因此是极其清净的，而修持它的方法就是次第。此处勇士的次第是：以忿怒本尊的瑜伽，安住于坟地等处，进行杀、逐、分、迷、僵等事业，以及僵尸成就，役使诸部多等，是专注于咒语的次第；以及以药物和风等努力的修持，与业手印一同修持等，突然阻止明点的来往，从而修持生起次第的安乐。
English
What is seen and what is realized by wisdom is not the nature of reality. Whatever is realized individually by the noble ones in the realm of reality is the co-emergent wisdom. For example, a good food distinguished by being non-toxic can be eaten and tasted, but if there is no food at all, no one can eat even the opposite of non-toxic. The unchanging bliss and empty form are not the experience of feeling and are not seen by the eight consciousnesses, but are the experience and appearance that self-aware wisdom realizes by itself. Thus, it is said in the "Brief Explanation of the Desire to See": The aggregates analyzed for emptiness are like water and trees, without essence. The emptiness that possesses all kinds of excellence does not change in that way. Whatever is seen here as knowable, without birth and without cessation, the empty object is emptiness itself, it is not the analysis of the aggregates. It is said that emptiness, which is merely free from extremes, if taken as an object of conceptual grasping, does not go beyond the conceptualization of meditation, and non-conceptual wisdom can never take such non-existence as an object. Such emptiness will never become the emptiness to be meditated upon, otherwise it is only what can be understood by the wisdom of hearing and thinking. The tenth is that this yoga is called the extremely pure stage, as it is said in the "Glorious Immaculate Light": The stage of the hero and the one blessed by me, those stages are not the path to liberation either. Only the extremely pure stage is taught by the Buddhas for the sake of liberation. As stated above, the wisdom of union is the non-inverted reality, therefore it is extremely pure, and the method of meditating on it is the stage. Here, the stage of the hero is: with the yoga of the wrathful deity, residing in places such as cemeteries, performing actions such as killing, expelling, separating, confusing, and stiffening, as well as the accomplishment of zombies, and employing the bhutas, etc., is the stage of focusing on mantras; and the practice of diligently using substances and winds, practicing with the action seal, etc., suddenly stopping the movement of bindus, thereby cultivating the bliss of the generation stage.
Chinese
将事业和成就如前所述般结合，是趋入内里的次第。自我加持的次第是：依靠寂静本尊的瑜伽，进入佛塔等处，修持息增怀诛的事业，以及成就宝瓶和精华等悉地，是趋入咒语的次第。在自身上，观想脉、字、明点等形象，并如前般结合事业和成就，是趋入虚空的次第。虽然这些不能获得超世间的成就，但为了那个目的而宣说这些，仅仅是意旨的语言符号。勇士的次第是指在摄命次第等中，阻断气息，以及在禅定中清净二万一千六百业气。自我加持是指空色大手印的瑜伽。因此，勇士的次第不是在外境上，而是极度专注于身体上的生命耗尽。自我加持是关于空性，三界是所见的名称。如是说。在《次第五》中也说：“自我加持的次第，谁没有获得，对于经部、续部和分别念，他的努力将变得毫无意义。”因此，勇士的次第和自我加持的秘密意义是极其清净的次第。第十一个是：这个金刚瑜伽也被称为甚深瑜伽。在《无垢光》中说：“如是精液甚深瑜伽的，力量之火相遇则真实束缚。”也就是说，具有分别念造作的修行者们仅仅是瑜伽，而从无分别中生起智慧的光明，三界的影像显现并安住其中，因为是瑜伽中的殊胜，所以是甚深瑜伽。“甚深瑜伽”的梵语是：阿底瑜伽（梵文天城体：अतियोग，梵文罗马拟音：Atiyoga，汉语字面意思：无上瑜伽），在这个地方，对于一些被称为大圆满的口诀，引导证相之道的六支瑜伽和相似的法门也被称为阿底瑜伽，也只是意义相近而已，但不是以四瑜伽来区分的甚深瑜伽。第十二
English
Combining activities and accomplishments as previously described is the stage of engaging inwardly. The stage of self-blessing is: relying on the yoga of peaceful deities, entering places such as stupas, and accomplishing activities of pacifying, increasing, magnetizing, and subjugating, as well as achieving siddhis such as treasure vases and elixirs, is the stage of engaging in mantra. In one's own body, visualizing the forms of channels, letters, and bindus, and then combining activities and accomplishments as before, is the stage of engaging in space. Although these do not attain supramundane accomplishments, these are spoken for that purpose, merely as symbolic expressions of intent. The stage of the hero refers to blocking the breath in stages such as the life-sustaining stage, and purifying the twenty-one thousand six hundred karmic winds in samadhi. Self-blessing refers to the yoga of the Great Seal of emptiness and form. Thus, the stage of the hero is not on external objects, but is extremely focused on the exhaustion of life in the body. Self-blessing is about emptiness, and the three realms are the name of what is seen. Thus it is said. In the 'Five Stages' it is also said: 'The stage of self-blessing, whoever has not attained it, for the Sutras, Tantras, and conceptualizations, his effort will become meaningless.' Therefore, the secret meaning of the stage of the hero and self-blessing is the stage of extreme purity. The eleventh is: this Vajra Yoga is also called Very Profound Yoga. In 'Stainless Light' it says: 'Thus, the semen of Very Profound Yoga, when the fire of power meets, it truly binds.' That is to say, practitioners with conceptual effort are merely yoga, but the arising of the light of wisdom from non-conceptuality, the appearance and abiding of the images of the three realms, because it is the supreme of yogas, therefore it is Very Profound Yoga. The Sanskrit term for 'Very Profound Yoga' is: Atiyoga, in this place, for some instructions called Great Perfection, the six-branched yoga that guides the path of signs and similar methods are also called Atiyoga, which is only similar in meaning, but it is not the Very Profound Yoga distinguished by the four yogas. Twelfth