Chinese
在子宫到脐间，猛烈的拙火燃烧的十二个脉结中，束缚着不动的微尘界，从而阻断了气的运行。十六分圆满的持兔宝珠从梵穴到顶轮，以顺逆的方式稳固，作为庄严，这被称为十六种元素的转变被阻断，成为主人，即遍在者的体性。心的身体的存在之坛城，以及智慧的自显现，从三有的聚合的每一个毛孔中，也生起和收摄的自性，即“我”，这就是元素的运行被阻断，从而成就大乐的自性，智慧之身。此处将乐与身显示为双运，为了稳固空性，第二点是：以“嘎耶”呼唤。如同虚空没有初始和终结的边际和中心一样，这个心也没有初始和终结，因为没有初始和终结，我也未曾见到中心，这显示了能使众生成熟者所显现的化身，以及轮回没有初始和终结。如同大海的深处，即使是强烈的风也无法撼动，没有任何动摇一样，心的自性，显现为能取所取的分别念所扰乱和混杂，但心从未生起那样的垢染的体性。这显示了心不是能取所取二者，例如，幻术的表演，凭借缘起的力量，显现为马、牛等，但实际上没有自性，同样，能取所取二者也只是心的缘起显现，除了心之外，谁能见到外在成立的实有，谁也见不到，这显示了心之外没有其他意义。如同珍宝的清澈的吠琉璃，是自性的光明一样，心性总是，完全地，即本来就安住于光明的体性中。如同没有风的搅动，大海不会产生波浪一样，除了习气之外，不会产生二元对立的显现，这些都显示了能取所取二者是心的显现，没有自性。就像伟大的婆罗门所说：一粒种子生两棵树，因此产生一个果实，那不可分割的心，能使轮回和涅槃。
English
In the twelve knots of the blazing fierce fire (gTum mo) from the womb to the navel, the motionless dust realm is bound, thus obstructing the movement of the winds. The sixteen-part complete rabbit-holding jewel, from the aperture of Brahma to the crown, is stabilized in a forward and reverse manner, serving as an ornament. This is said to be the cessation of the sixteen transformations of elements, becoming the master, the nature of the pervader. The mandala of the existence of the mind's body, and the self-manifestation of wisdom, from each pore of the aggregation of the three existences, also arise and gather the nature of "I," which is the cessation of the movement of the elements, thus accomplishing the nature of great bliss, the wisdom body. Here, bliss and body are shown as union, to stabilize emptiness. The second point is: calling out with "Kaya." Just as the sky has no beginning and end, no edge and no center, this mind also has no beginning and end. Because there is no beginning and end, I have not seen the center either. This shows the manifestation of those who ripen sentient beings, and that samsara has no beginning and end. Just as the depths of the ocean cannot be moved even by strong winds, without any shaking, the nature of the mind, appearing as the dualistic grasping and apprehending thoughts that disturb and mix it, but the mind has never arisen in the nature of that defilement. This shows that the mind is not the two, the grasper and the grasped. For example, in a magical performance, through the power of interdependent origination, it appears as horses, cattle, etc., but in reality, there is no inherent existence. Similarly, the two, the grasper and the grasped, are only appearances of the mind's interdependent origination. Apart from the mind, who can see the truly established external existence? No one can see it. This shows that there is no other meaning apart from the mind. Just as the clear beryl jewel is the clear light of its own nature, the mind itself is always, completely, that is, from the beginning, abiding in the nature of clarity. Just as without the movement of the wind, waves do not arise in the ocean, apart from habitual tendencies, dualistic appearances do not arise. These all show that the two, the grasper and the grasped, are appearances of the mind and have no inherent existence. Just as the great Brahmin said: One seed produces two trees, from that cause comes one fruit. That indivisible mind is what causes samsara and nirvana.
Chinese
获得解脱。能取和所取的树干，也都是被习气所染污的心之显现的错觉而已。根本种子是唯一的心，所以果也是无二显现的。那无二显现的心，也是有境的乐和境的空性，除了名称安立不同之外，本体已成无别，思维并修习此，就能从有寂的边际中解脱。更进一步说，这样的心，没有边际和中心，本体上没有生、灭、住这三者，因此也显示了无自性。如同绳索捆绑之物，拉得越紧就越牢固一样，如果执着于乐空，心就会陷入变动的绳索中，如同被拉紧一样，习气就会变得非常牢固。又如对龙，也就是蛇，行顶礼，虽然看起来像是在顶礼，但其本体却安住在自身解脱的自性中一样，与空性结合的乐，虽然看起来像是心的贪欲，但乐的生起仅仅是心的生起，其本体就是解脱。不仅如此，对于摧毁应断的无明来说，比其他任何事物都更具力量。对于这种道理感到惊奇，所以说“啊啦啦”。“果比匝纳获得胜利”如前所说。如同水波不是水一样，在任何地方都看不到一样。基、道、果一切都只是如此的空性，除此之外别无他物。获得心自性的光明稍微显现之后，用分别念分析的定解又有什么用呢？应当以不分别的方式进入。第三，心的相续，大乐不分别的空性，理解为离边和缘起性空双运，即使如此，对于成就一生中的佛果又有什么用呢？如果不能成就，更何况是那些短暂的空性呢？如同时轮金刚中所说：哪一刹那远离了变化，成就了不动摇、无染污？舍弃了成佛之事，又有什么快乐和如棉花般的空性值得修持呢？那人即使经过无数劫，也会远离佛陀以及俱生之乐。然而，仅仅是远离智慧空性的快乐，心
English
are liberated. The trunks of both the grasped and the grasper are merely illusions of the mind's appearance, tainted by habitual tendencies. Since the root seed is the single mind, the fruit is also only without dualistic appearance. That mind without dualistic appearance, also the happiness of the subject and the emptiness of the object, other than the different names, the essence has become inseparable, thinking and meditating on this, one will be liberated from the limits of existence and peace. Furthermore, such a mind has no beginning or middle, and its essence has no arising, ceasing, or abiding, thus it also shows no self-nature. Just as those bound by ropes become tighter when pulled, if one clings to bliss and emptiness, the mind will be caught in the changing ropes, and the habitual tendencies will become very strong as if pulled tight. Also, like bowing to a naga, that is, a snake, although it seems like bowing, its essence abides in its own nature of liberation, just as the bliss combined with emptiness, although it seems like the mind's desire, the arising of bliss is merely the arising of the mind, and its essence is liberation. Not only that, but for destroying the ignorance to be abandoned, it is more powerful than anything else. Being amazed at this reason, one says "arala". "May Gobi Tsana be victorious" is as said before. Just as a water wave is not water, it is not seen anywhere. The basis, path, and fruit are all just such emptiness, and there is nothing else besides that. After obtaining a slight manifestation of the mind's own light of nature, what is the use of definitive knowledge analyzed by reasoning? One should enter in a non-discriminating manner. Third, the mind's continuum, the great bliss, the non-discriminating emptiness, is understood as being free from extremes and the union of dependent arising and emptiness, even so, what is the use for accomplishing Buddhahood in one lifetime? If it cannot be accomplished, what to say of those temporary emptinesses? As it is said in the Kalachakra: Which moment is free from change, accomplished, unmoving, and unpolluted? Having abandoned the act of becoming a Buddha, what other happiness and cotton-like emptiness is there to meditate on? That person, even after countless eons, will be far from the Buddha and the innate bliss. However, the mind is merely the happiness that is separated from wisdom and emptiness.
Chinese
执持是，就像牲畜一样只追求欲望的安乐，而没有见到那唯一的实相。在此，当安乐生起时，心中生起安乐，所有显现的一切都被它所覆盖，当显现为一体时，在那之上，显现的同时，所有专注都会消逝的自性，无论在哪里都没有见到，这就是安乐空性结合的清净之相。作为它的方法，通过思所生和修所生的后得，在作为破斥的基础的安乐之上，断除所破的戏论之相，执着于二我的断除的定解，修持也会成为方法，但是，对于所有的人来说，并不是绝对需要的。在此，有些人将安乐与不分别和闻思的见解混合，作为其他任何人都没有的教导的口诀，口中说着体验，并且写在纸上，这显现出来。这不合理之处有三：这不是口诀的殊胜之处；不会变成对学生讲说的意义；没有区分闻思修三者，并且难以体验。第一点是：你的闻思的见解是什么？是没有在所有经论中讲说的，或者讲说了也极其隐秘，只在耳传中才清楚的，还是从经论中直接出现的这个？如果是前两种情况，那么也需要展示那些的教证和理证。如果是那样，如果是分析而修习的话，那么没有被其他理智所断除边，并且在必要的能力上没有极大的差别。如果只是安住的修习，那么在那里是安住在安乐上，还是修习其他的？如果是第一种情况，因为不依赖于教证和理证，怎么能成为闻思的见解呢？仅仅是那样也不是殊胜的口诀。如果只是安住在安乐在胜义中不存在之上，那么只是执着于名称而已。如果通过教证和理证来确定并且修习，那么就和之前一样了。此外，像那样的安乐空性修习，在金刚持中，对于初学者来说也大多有，怎么会是其他人没有的呢？第二点是，像那样也是讲说的意义，那么什么是讲说呢？像是续部和成就者的讲说一样吗？还是跟随自己所跟随的宗派的上师所讲说的那样？第一种
English
Grasping is like livestock, only seeking the pleasure of desire, without seeing the nature of that very reality. Here, when bliss arises, joy dawns in the mind, and all that appears is pervaded by it, appearing as one taste. Upon that, while it appears, the nature of all fixations dissolving is not seen anywhere, which is the utterly pure aspect of the union of bliss and emptiness. As a method for that, cultivating the certainty of negating the grasping at the marks of elaboration to be negated, the two selves, upon the basis of negation, bliss, through subsequent cognition of thought-born and meditation-born, can also become a method. However, it is not absolutely necessary for all individuals. Here, some mix non-conceptualization of bliss with the view of hearing and thinking, making it an oral instruction of teaching that no one else has. They speak of experience and write it down, which is what appears. There are three reasons why this is not appropriate: it is not the supreme instruction; it does not become meaningful for the student to be taught; and it does not distinguish between hearing, thinking, and meditating, and it is difficult to experience. The first is: what is your view of hearing and thinking? Is it not explained in all the scriptures, or is it explained but very hidden, clear only in the whispered lineage, or is it this very thing that appears directly from the scriptures? If it is according to the first two, then it is also necessary to show the scriptural and logical proofs for those. If that is the case, if it is analyzing and meditating, then it is not free from being refuted by other intellects, and there is no supreme difference in the necessary ability. If it is just settling meditation, then is it holding the mind on bliss, or meditating on something else? If it is according to the first, how can it be a view of hearing and thinking, since it does not rely on scriptural and logical proofs? That alone is not a supreme instruction either. If one simply places the mind on the fact that bliss does not exist ultimately, then one is merely grasping at a name. If one establishes it through scripture and logic and meditates, then it is the same as before. Furthermore, such meditation on bliss and emptiness is also mostly present in Vajradharas who are beginners, so how could it be that others do not have it? The second is, saying that such a thing is also the meaning of teaching, then what is teaching? Is it like the teachings of the tantras and great accomplished ones? Or is it like the teachings of the previous lamas of the tradition that one follows? The first
Chinese
如果按照第一种说法，空性修法是共同的要点，既然说是对大众宣讲，那就不合理。如果按照第二种说法，将《现观庄严论》简略地讲解称为大众宣讲，详细地讲解经文内容称为师徒宣讲，这样说也无法成立任何作用。你们的想法只是在于讲解的好坏，认为大众和师徒的宣讲是讲解经文的分类，并且认为大众宣讲只是词句的堆砌，所以在领会精髓时不需要，还认为大众和师徒是两种不同的车轨等等，这些都不是智者之举，只是让那些没有学习过的愚人感到惊奇罢了。第三点是，将闻思的见解混合在一起。是两者都混合，还是分别混合？如果按照第一种说法，就会导致两种分别念同时产生。如果与听闻混合，即使与理智相关，但由于跟随经文，在产生舒适感时，需要回忆经文，这就会产生一种奇特的宗派。如果需要从思维中产生的智慧，那就必须将思辨禅修视为口诀的最终归宿。如果是这样，那你最好保持沉默。如果说出来，那就太好了，可以广泛地进行考察。如果只是认为这不真实，那只是意识上的推测，不能成为获得定解的智慧。如果交替进行，那就会犯两种错误。因为通过思辨禅修获得的定解非常多，而且从闻思中产生的智慧与禅修产生的智慧没有共同的基础，即使没有意识到这一点，并且不放在心上，被密咒师引导，即使头脑没有理解，也只是空谈，无法建立稳固的宗派。如果安住在安乐中而不进行分别，那么如何产生由闻思引导的定解呢？“闻思”这个词也只是夸耀而已。那些你视为标准的上师们也说这种见解是有毒的，所以这里的所有过失，更不用说亲身体验了，都是在没有上师口诀的情况下进行空谈，并且将粗略的理解误认为是体验的过失。就此打住。第四点是，因此，要认识心的自性大乐。第二，成就它的方法有三种。