Chinese
愿以此讲述中观之善，获得如意宝珠之位！此乃名为“因果中观之明点”之论，由嘉钦巴达热纳塔 निश्चित（一定）宣说。祈愿十方无量无边的众生，都能进入这究竟的殊胜宗派！校对完毕！吉祥！ 顶礼圣观世音之体性的上师，之后将宣说此论。印度语：班达 维穆克多帕德夏（梵文天城体：बन्धविमुक्तोपदेश，梵文罗马拟音：bandhavimuktopadeśa，汉语字面意思：解脱系缚教言），翻译成藏语：名为解脱系缚之口诀。顶礼圣观世音自在！这是翻译的礼敬。虽然这部小论意义深远而广博，但略说其词义。此处首先以甚深智慧之门，开示解脱系缚之口诀： “嗟呼！何者为系缚之因？彼即是解脱之道。于此无有任何系缚，何为系缚彼即解脱。” 如是说。嗟呼，是呼唤之语。系缚之因是烦恼和分别念，轮回众生皆因不识其自性而被束缚。瑜伽士若能认识心的自性，则烦恼和分别念即转为解脱之道。于此，能系缚者、所系缚者、系缚，任何事物在实相中皆无成立，若能如是认识其无，则世间之人所执为系缚者，即是瑜伽士解脱之因。第一句偈颂显示了因、基、时，第二句显示了道，其余两句也显示了果。 之后，以特殊方便之门，开示解脱系缚之口诀： “贪欲转为大乐，嗔恚燃为光明火焰，愚痴即是不分别，三毒自然成就三身。” 如是说。不仅是认识自性空性并将其融入道用，还有这种甚深特殊的方便：不特意断除贪欲，而是通过修习融乐，使自性大乐得以显现。嗔恚的明分即显现为光明空明，以及在意识恍惚和深度睡眠等愚痴盛行之时，不分别的
English
May this virtue of explaining Madhyamaka attain the state of a wish-fulfilling jewel! This is a treatise called "The Bindu of Cause and Effect Madhyamaka," definitely spoken by Gyalkhampa Tāranātha. May all beings in the ten directions, boundless and limitless, enter this ultimate and excellent doctrine! Checked and finalized! Shubham! Om Swasti! Having paid homage to the Lama who is the embodiment of Arya Avalokiteśvara, I shall now explain this. In Sanskrit: Bandhavimuktopadeśa. Translated into Tibetan: Called the Oral Instructions on Liberation from Bondage. Homage to Arya Avalokiteśvara, the Lord! This is the homage of translation. Although the meaning of this small text is profound and vast, I will briefly explain the meaning of the words. Here, at the very beginning, through the door of profound wisdom, the oral instructions on self-liberation from bondage are taught: "Alas! What is the cause of bondage? That itself is the path of liberation. Here, there is no bondage whatsoever. Whatever is bondage, that is liberation." Thus it is said. "Alas" is a word of address. The cause of bondage is affliction and conceptual thought. All sentient beings in samsara are bound because they do not know its nature. If a yogi knows how to see the face of his own mind, then affliction and conceptual thought themselves become the path of liberation. Here, there is no agent of bondage, object of bondage, or bondage that is truly established in reality. If one recognizes it as non-existent, then whatever worldly people consider to be bondage becomes the cause of liberation for the yogi. The first verse shows the cause, basis, and time; the second shows the path; and the remaining two also show the result. Then, through the door of special methods, the oral instructions on self-liberation from bondage are: "Desire becomes great bliss, hatred blazes as clear light flames, ignorance itself is non-conceptual, the three poisons spontaneously accomplish the three bodies." Thus it is said. Not only is it a matter of recognizing the nature of emptiness and integrating it into the path, but there is also this profound and special method: without intentionally abandoning desire, but through the practice of melting bliss, the nature of great bliss is manifested. The clarity of hatred itself appears as clear light, clear voidness, and even when ignorance prevails, such as in states of mental blankness and deep sleep, the non-conceptual
Chinese
由于功德本性具有，故以无分别作为道。贪欲安乐报身，嗔恨明了化身，愚痴无分别法身等，原本俱生任运而住，应以方便作为道而修持。印度大成就者希日扎格玛扎阿难达之口所造《束缚解脱之口诀》圆满。此为作者题记，由译师所加。印度之导师彼者与译师绛白华所译。此为译后记。愿以此善，现证实相。广说见于乔普瓦之释疏。此亦为，达热纳塔所说。校订完毕。吉祥。
English
Since qualities are inherently present, the path is taken through non-conceptualization. Attachment is bliss, the Sambhogakaya; hatred is clarity, the Nirmanakaya; ignorance is non-conceptualization, the Dharmakaya. These are primordially, spontaneously present, and should be cultivated as the path through skillful means. The instruction of bondage and liberation, composed by the great Indian Siddha Shri Jagattmatra Ananta, is complete. This is the author's note, added by the translator. Translated by the Indian teacher himself and the translator Jampa Pal. This is the colophon. May this virtue lead to the realization of reality. For details, see the commentary of Khrophu. This was also said by Taranatha. Revised. Mangalam.
Chinese
此乃不共之因，是为解脱胜妙与安乐之因，由信心、悲心、智慧无与伦比而生。彼乃为任何目的而入之。胜义经与十地自在，以及判别正误之授记圣者殊胜，有称无著足者，亦有智者之顶饰，如是宣说离戏智慧之龙树等，善依止圣者之语，自诩为大车乘而闻名。对于愚昧或狡诈之行径，其言语因不可信故应舍弃。能善解圣典一切义，且能超脱魔之道，以及业之障碍得以穷尽，并能获得无量殊胜之福德，甚至能获得成佛之果。此乃入此之利益。较之于修持其他法门历经劫数，不如于此修持片刻更为殊胜。如何进入之方式为何？追随量士夫之教言，且以具足理智之支分而入。遮止不承认之虚伪。入于何者以及为何目的而入？依止于何者而入以及于彼，入之利益如何入之方式？最初乃五种殊胜之善。胜义如是性，圣者之我。胜义无分，周遍一切者。无我，如来藏，我之殊胜。实相中观大，无有变异。若未证悟此义，则因愚昧与错乱，基位、时位、突发之轮回诸法生起。如是证悟之方式称为道。各自清净垢染之时，则安立为果。此乃中观要义之简要宣说。所证乃实相义之中观，能证乃经验道之中观。基与果二者皆摄于最初之范畴。于此，暂且世俗之诸法，显现声名乃世俗，为识所缘。胜义界乃智慧离戏。本初寂灭，涅槃法性。识与智慧，各自之境域，世俗胜义，各自真实之理，自性虽一，然从一中解脱，体性相违，然从异中解脱。智慧不变，本体虽有，然另一者任何时候皆不成立之故。于无有中，一与异皆无。生灭常断，去来皆有。
English
This is the uncommon cause, which goes to the cause of supreme liberation and happiness, arising from incomparable faith, compassion, and wisdom. It is for whatever purpose one enters into it. The definitive sutras and the sovereign of the ten bhumis, as well as the prophesied supreme being who distinguishes between the provisional and the definitive. There is the one called Asanga's feet, and also the crown ornament of the wise, such as Nagarjuna who prophesied the wisdom free from elaboration. Relying well on the words of the holy ones, they are renowned for claiming to be great chariots. The words of those who act out of ignorance or deceit should be abandoned because they are not trustworthy. One can understand all the meanings of the scriptures well, and transcend the path of demons, and the obscurations of karma will be exhausted, and one will obtain immeasurable and excellent merit, and even attain Buddhahood. This is the benefit of entering into this. Even practicing other dharmas for eons is not as excellent as practicing this for a moment. What is the way to enter? Following the teachings of the valid ones, and entering with the complete limbs of reasoning. Blocking the deceit of those who do not acknowledge. What to enter and for what purpose to enter? Relying on what to enter and what are the benefits of entering into it, and how to enter? Initially, there are five wonders of virtue. The ultimate reality is suchness, the self of the holy ones. The ultimate reality is indivisible, all-pervading. Selflessness, the Tathagatagarbha, the supreme self. The great Madhyamaka of reality is unchanging. If one does not realize this meaning, then due to ignorance and confusion, the phenomena of the basis, time, and sudden samsara arise. The way to realize such a thing is called the path. When each is purified of its defilements, it is designated as the result. This is a brief explanation of the essential meaning of Madhyamaka. What is to be realized is the Madhyamaka of the meaning of reality, and what realizes it is the Madhyamaka of the experiential path. Both the basis and the result are included in the initial category. Here, for the time being, the phenomena of existence, appearance, and sound are conventional, the object of consciousness. The realm of ultimate reality is wisdom free from elaboration. Primordially peaceful, Nirvana, the nature of reality. Consciousness and wisdom, separate realms, conventional and ultimate, separate truths, although the nature is one, yet liberated from one, although the characteristics are contradictory, yet liberated from otherness. Although wisdom is immutable and exists in essence, the other is never established. In non-existence, there is neither one nor otherness. There is birth and death, permanence and annihilation, going and coming.
Chinese
非也。若能通达此理，则能通达一切大乘。若不通达此理，则会堕入常断的悬崖。能领悟此广大福德之义。殊胜智慧者能于此获得定解。舍弃两种极端的生活，是中道之路。行为也是取舍不误的中道。修行的止观双运是中道。观见的任何阶段都要结合中道。因无我及作者，故舍弃有边。因果不虚，故远离断边。唯是心相续，故无我、主、他。故无常住，亦无先有后无。遍计本无，然于迷乱前显现。乃是观待世俗的中道。舍弃外境，心则显现种种。瑜伽士的世俗中道是也。心虽显现光明，然无自性。是仅有名相的胜义中道。唯有圆成实，远离二者之法。诸佛认为这是胜义中道。一切形相皆不变异。此乃中道的究竟特征。自诩为智者和成就者并加以肯定。大多数人对此甚深之义极为迷惑。世俗显现与缘起并不相违，然就究竟而言，此等皆不存在。如是宣说亦依于二谛。乃是依仗的中道，是共同之处。从果位之义及二身功德而言，是周遍和常恒之义的中道。说无有者则会变成断见，更何况说非二元者呢？此乃辨识中道自性的分别论，是为第一。
English
It is not. If you understand this principle, you will understand all the Mahayana. If you do not understand this, you will fall into the abyss of permanence and annihilation. You will understand the meaning of this great merit. Those with supreme wisdom will find certainty in this. Abandoning the two extremes of life is the Middle Way. Behavior is also the Middle Way of unerring acceptance and rejection. The union of tranquility and insight in meditation is the Middle Way. In all stages of view, combine the Middle Way. Because of emptiness of self and agent, abandon the extreme of existence. Because cause and effect are infallible, be free from the extreme of annihilation. Since it is only a stream of mind, there is no self, master, or other. Therefore, there is no permanence, nor is there prior existence and subsequent annihilation. The completely imputed never exists, but appears before delusion. It is the Middle Way that depends on convention. Abandoning external objects, the mind appears in various ways. It is the conventional Middle Way of the yogi. Although the mind appears clearly, it has no self-nature. It is considered the ultimate Middle Way of mere names. Only the perfectly established is free from the two dharmas. The Buddhas consider this to be the ultimate Middle Way. All forms are immutable. This is the ultimate characteristic of the Middle Way. Those who claim to be wise and accomplished and affirm it. Most people are extremely confused about this profound meaning. Conventional appearances and dependent origination are not contradictory, but in the ultimate sense, none of these exist. Such teachings also rely on the two truths. It is the Middle Way of reliance, which is a common ground. In terms of the meaning of the fruit and the qualities of the two bodies, it is the Middle Way of pervasiveness and constancy. To say there is nothing is to become nihilistic, let alone to say non-duality? This is the differentiation of identifying the nature of the Middle Way, which is the first.", "chinese_translation": "诸佛宣说了无量蕴、界、处。在此，显现、声响、法的分类是：分为实物之物、假立之物和非物三种。或者，可归纳为色蕴、意处和法界三种。四大种界和器界所摄，以及精华所摄，涵盖了一切有色之物。四大种是因，境、根等是果。有高低等排列的差别。有可见的、有障碍的、无障碍的。若未区分实物和假立，则可分为这三种。意处包括同类。可归纳为心、意、识三种。法界也", "english_translation": "The Buddhas have spoken of limitless aggregates, realms, and sources. Here, the classification of appearances, sounds, and dharmas is: divided into three types: real objects, imputed objects, and non-objects. Alternatively, it can be summarized into three: the form aggregate, the mind source, and the dharma realm. The four great elements and the container realm are included, as well as the essence, which encompasses all colored objects. The four great elements are the cause, and objects, faculties, etc., are the result. There are differences in arrangement such as high and low. There are visible, obstructive, and non-obstructive. If real and imputed objects are not distinguished, they can be divided into these three. The mind source includes similar categories. It can be summarized into three: mind, intellect, and consciousness. The dharma realm also