English
It is necessary to have the wisdom that arises from definite understanding based on various reasons. Although the ultimate meaning is meant to be represented by metaphors, what cannot be represented by metaphors is the inner bliss, the clear light wisdom free from the disturbances of conceptual thoughts, which is called the Bodhi wisdom of perfect and complete enlightenment, which is obtained through the momentary sequence of the dissolution of the three appearances. The way it can be represented by metaphors externally, and the way it is only a metaphor internally but cannot be represented by metaphors is explained as: from the perspective of appearance, it can be represented by metaphors, from the perspective of essence, it is the meaning of being free from metaphors. Second, explaining the nature of emptiness of all things: not arising from the beginning, or arising at the beginning; not arising in the middle, or arising in the middle; not arising at the end, or arising at the end; the noble ones have well said that all of these are empty. Where there is no going and no coming, no end and no increase, neither existence nor non-existence. It is a wonderful form and not wonderful. It does not abide and does not go quickly. It is free from the terms of existence and non-existence, not the nature of merit, nor the nature of sin. Not the master of merit and sin, the supreme one. That is the emptiness of all things, spoken by the Buddhas. Thus it is said. There are some commentaries on this, and the followers of Marpa and Ngok say this: not the beginning, that is, in the reverse order of rising from the clear light, the last arising of all, and in the forward order, the first arising is the wisdom of appearance. In the forward order, arising between the two, appearance and attainment, and in the reverse order, reversing it, arising between attainment and appearance, therefore not arising in the middle, that is, increasing. In the reverse order, not the end, that is, the first arising, and in the forward order, the last arising is near attainment, that is, the basis from which they arise, and the place where they dissolve is said to be the clear light of emptiness of all things. If one thinks this way, this treatise has the advantage of clearly showing the three appearances in forward and reverse order, but the so-called not arising in the middle does not correspond to the increase in the reverse order, because arising between appearance and attainment is the middle.
Chinese
那那。显现的中间出现也必须是中心的原因。因此，如大多数注释、恰罗、旭布等所认为的那样，意义的光明的所证悟的法界大乐，因为远离戏论且超越时间，所以不是最初产生的，而且因为是本来任运成就的法性，就像一切法的最初产生一样，或者不是在中心产生的，即不住于依赖处所和时间的中心，而是以遍布一切的方式作为众生的命根而安住，但因为众生不能看见，所以在中心出现和安住，或者因为没有生，所以不是在边际出现，不是在事物最终出现，事物灭尽时此也不会灭尽，因此恒常安住，所以也是一切的最终出现。具有如此特征的，诸位一切皆空的明光至尊薄伽梵们已经善说了。如是安住方式的光明，证悟它的智慧通过心来领会，也如实显现彼处所的形象，就像用蓝色染色的水晶被称为蓝色水晶一样，对此也适用无生无灭等的名言。此偈在恰译中翻译为：最初不生亦或最初生，中心不生亦或于中心生，最终不生亦或于最终生，一切皆空至尊善说。这样翻译更容易理解。彼智慧的自义，对于处所方向也没有来往，也没有去往过去、现在和未来。因为障碍本来没有成立，所以也没有通过对治而穷尽，因为胜义的功德以自性而安住，所以功德也没有增长。因为不是穷尽，所以不是无实有，因为不是增长，所以也不是实有。或者因为远离戏论，所以不是实有，因为是大乐，所以也不是无实有。以前未曾见过的所有坛城，喜悦等奇妙的形象是自性，一切相的那个本来就安住，因为恒常安住所以不稀奇。
English
Nana. The appearance in the middle of manifestation must also be the center. Therefore, as most commentaries, Chaglo, Shubu, etc., believe, the object of realization of the meaning of the clear light, the great bliss of Dharmadhatu, is not the first to arise because it is free from elaboration and transcends time, and because it is the nature of spontaneously accomplished Dharma from the beginning, like the first arising of all Dharmas, or not arising in the center, that is, not abiding in the center dependent on place and time, but abiding as the life force of all beings in a way that pervades everything, but because beings cannot see it, it appears and abides in the center, or because there is no birth, it does not appear at the edge, it is not the final appearance of things, and even when things are exhausted, this will not be exhausted, so it always abides, so it is also the final appearance of everything. Those who possess such characteristics have been well spoken of by the supreme Bhagavad-bhagavans, who are all empty and clear light. Just as the clear light of the way of abiding is, the wisdom that realizes it, comprehended by the mind, also manifests the image of that place as it is, just as a crystal dyed blue is called a blue crystal, so too are terms such as no birth and no death applied to it. This verse is translated in the Chag translation as: Not born at first or born at first, Not born in the center or born in the center, Not born at the end or born at the end, The supreme one has well spoken of all emptiness. This translation is easier to understand. The self-meaning of that wisdom has no coming and going in the direction of the place, and there is no going to the past, the present, or the future. Because the obscurations have not been established from the beginning, there is no exhaustion through antidotes, and because the qualities of ultimate truth abide in their own nature, there is no increase in qualities. Because it is not exhaustion, it is not non-existent, and because it is not increase, it is not existent. Or because it is free from elaboration, it is not existent, and because it is great bliss, it is not non-existent. All the mandalas that have not been seen before, the wonderful forms such as joy are self-nature, and that which has all aspects has been abiding from the beginning, and because it abides forever, it is not surprising.
Chinese
那般也。又，仅仅顺应世俗谛，如是说：稀奇大且行持善妙之行故，亦非稀奇大。如是。轮回自性不成立，且法性远离戏论之故，能依所依不成立，故亦非能安住，然因何时亦无坏灭，故亦非迅速行去。何者光明，其亦非为识所见之境，因于心前不可判定，故离有之名言，于大乐中体验且亦住于不变，然亦具足一切相，故亦离无之名言。福德之色受乐境等亦非是，罪恶之色受苦境等亦非是。福德与罪恶二者聚合之自性亦非是，二者之中间舍亦非是，然是殊胜之妙乐。虽是乐然非是感受之乐，此不为体验感受之说，理解此义甚为重要，乃是所有智者亦于此迷乱之处，此甚深奥。如是所说者，一切光明皆为空性，乃是胜者佛陀所说。三者，安住于此次第之补特伽罗之功德者：瑜伽士得如是之彼性，能行与不能行之自性众生之友一，智慧自性人中狮子者，得无尽之身周游一切众生，彼是圆满之身然亦正直，虽无住于座然是安住者，彼虽闭眼然是智慧之眼，彼虽未入定然是入定者，彼虽离言然是无言说者，彼虽具受用然是无执持者，彼虽是世间怙主然是离于他者，何者证悟彼性且罪皆尽。如是，获得光明之口诀实修后，于相续中生起光明次第之智慧之瑜伽士之利益与功德宣说也。幻身次第圆满之学徒瑜伽士者，如上所说之光明之如是性，由上师之恩德而获得且于相续中生起时，瑜伽士彼者乃是具足如是功德者，能行与不能行之
English
That is also the case. Furthermore, conforming only to conventional truth, as it is said: It is amazing, but it is not so amazing because it practices good conduct. Like that. Because samsara is not established by its own nature and the nature of reality is free from elaboration, the object of abiding and the act of abiding are not established, so it is not transformed into abiding. And because it never perishes, it does not go quickly. That which is clear light is not even an object seen by consciousness. Because it is not established as something to be decided by the mind, it is free from the term "existent." It is experienced as great bliss and also abides as unchanging. And because it possesses all aspects, it is also free from the term "non-existent." The form of merit, feeling, happiness, and objects are also not that. The form of sin, feeling, suffering, and objects are also not that. The nature of the combination of merit and sin is also not that. The middle ground between the two is also not equanimity. But it is supreme, that is, it has become sacred bliss. Although it is bliss, it is not the feeling of bliss. It is important to understand that it is not an experiential feeling. This is a very profound place where all scholars become confused in their intelligence. That which is explained in this way is that all clear light is emptiness, as the victorious Buddha said. The third is the greatness of the individual who abides in this stage: The yogi obtains suchness in that way. The nature of cause and non-cause, the friend of beings who go together. The lion of men who is the nature of wisdom. Having obtained an inexhaustible body, he travels to all beings. That is a crooked body, but it is also straight. Even though he has no seat, he is abiding. Even though he closes his eyes, he is an old man. Even though he does not meditate, he is meditating. Even though he is free from words, he is unspeakable. Even though he has enjoyment, he is ungraspable. Even though he is the protector of the world, he is separated from others. Whoever realizes that nature and all faults are exhausted. That is, having obtained the practice of the clear light instructions, the benefits and greatness of the yogi who has generated the wisdom of the clear light stage in his mindstream are explained. The student yogi who has perfected the stage of the illusory body, when he obtains suchness of the clear light as described above through the kindness of the lama and generates it in his mindstream, that yogi becomes endowed with such qualities: the nature of going and not going.
Chinese
是为利益自身一切有情的唯一亲友。关于“行”与“不行”，若从十二处来解释，对于器世间来说，“亲友”的说法并不妥当。因此，将“行”解释为六道众生，“不行”解释为中阴。“行”指欲界，“不行”指色界和无色界，这样解释比较妥当。有些人将“行”与“不行”解释为安住于地和虚空，这是没有理由的。还有些人解释为轮回者和圣者的行为。但在此处，瑜伽士尚未获得真正的圣果，因此将之与圣者的利他行为联系起来似乎不太合适。此外，对于卓越的词语，虽然没有定论，但这些论典都是为了确定宗派的体系，而不是赞颂或修证歌等随意发挥的场合，因此必须明确而准确地阐述。那位瑜伽士非常倾向于胜义法界，因此具有智慧的自性，并且由于通达实相，能够直接驳斥一切步入歧途者。因此，他是人群中像狮子一样无所畏惧的人。“不尽之身”指的是不坏之身，即获得了与大乐之身相符之果位。因此，他为了在所有应机的处所利益众生，而在无余和不余之处游行。这里说稍微获得了大乐不尽不灭之身，与其他续部所说，作为禅定支分的不变之乐增长，二者意义相同。此处说在无余之处游行，以及在那些地方，从见到十方世界一个未见之义，到见到千二百义之间所说的内容，意义也是相同的。关于“那是正直”等，在《恰译》中翻译为“那是应呵斥之身，却非应呵斥之身”。意思是，即使身体表现出弯曲等不合仪轨的姿态和不良行为，但由于其自身的智慧增长，并且能够成熟众多众生，因此是正直的，是值得一切赞颂和圆满的身体。由于肩负重担而行走等原因，粗大的身体无法安住于坐垫之上，即使像忙碌的人一样坐立不安，但他的智慧
English
is the sole friend who accomplishes benefit for all beings of himself. Regarding "moving" and "not moving," if explained in terms of the twelve sources, the term "friend" is not suitable for the vessel world. Therefore, it is more appropriate to explain "moving" as the six realms of beings and "not moving" as the intermediate state. "Moving" refers to the desire realm, and "not moving" refers to the form and formless realms. Some explain "moving" and "not moving" as residing on the earth and in the sky, but there is no reason for this. Others explain it as the actions of samsaric beings and noble beings. However, in this context, the yogi has not yet attained the actual state of a noble being, so it seems inappropriate to associate it with the altruistic actions of noble beings. Furthermore, although there is no definitive answer for outstanding words, these treatises are for establishing the tenets of the school, not for occasions of praise or spontaneous songs of realization, so it is necessary to explain them clearly and accurately. That yogi is extremely inclined towards the ultimate realm of reality, therefore possesses the nature of wisdom, and because of understanding the true nature, is able to directly refute all those who have entered the wrong path. Therefore, he is like a lion among people, without fear. "Inexhaustible body" refers to the indestructible body, that is, having attained the result that accords with the body of great bliss. Therefore, he travels in places that are without remainder and without non-remainder in order to benefit beings in all appropriate situations. Here, it is said that he has slightly attained the inexhaustible and immutable body of great bliss, and what is said in other tantras about the increase of unchanging bliss as a branch of samadhi, these two have the same meaning. Here, it says that he travels to all places without remainder, and in those places, from seeing the unseen meaning of one of the ten directions of the world, to seeing the meaning of one thousand two hundred, all these also have the same meaning. Regarding "that is upright," etc., in the Chag translation, it is translated as "that is a body to be blamed, yet not a body to be blamed." The meaning is that even if the body exhibits distorted postures and bad behavior, because his own wisdom increases and he is able to ripen many beings, therefore it is upright, it is a body worthy of all praise and perfection. Because of bearing burdens and walking, etc., the gross body is unable to remain on the cushion, and even if he sits restlessly like a busy person, his wisdom