English
I. In this sutra, what teaches these principles are the two verses, such as those spoken by the Buddha: All dharmas abide in the completely pure nature of the inexpressible dharmadhatu, and dharma does not increase by being spoken and taught, nor does it decrease by not being taught. All dharmas, which encompass the basis, path, and result, are merely established by the power of conceptualization, and are not truly established. Therefore, it should be understood that they are merely expressed by names. Therefore, the paths and perfections are also merely expressed by names, so practicing them does not increase the dharmadhatu nor exhaust afflictions, and not practicing them does not decrease the dharmadhatu nor increase afflictions. Although these situations do not exist in the ultimate sense, in conventional truth, bodhisattvas who completely dedicate the roots of virtue to great enlightenment and do not have the arrogance of clinging to signs, through the infallible power of dependent origination, will not fall away from the path and will attain unsurpassed enlightenment. Just like this, even the appearance in samsara itself does not appear by the power of being established in reality, but appears by the power of one's own conceptualization, and abandoning samsara and returning is merely conceptualization. Therefore, the wisdom that focuses on the equality of suchness, which is free from increase or decrease and acceptance or rejection, gradually eliminates the two obscurations that arise from conceptualization and its power, and gradually attains the wisdom of realization. Although this is not from the perspective of suchness, it appears in this way from the manner in which one's own conceptualization, which deviates from suchness, is exhausted. Therefore, when the meaning of the equality of dharmata is seen as it is, it should be understood that nirvana, which does not abide in the extremes of existence and peace, is accomplished. Second, refuting the argument that all-knowing wisdom cannot be attained in conventional terms: Just like this, the mind is of the nature of arising and ceasing in an instant, and all of its instants cannot occur simultaneously, so they must occur sequentially. In that case, the previous instant of initially generating the mind cannot attain enlightenment, and each subsequent instant that does not precede the previous instant cannot attain it either, because each instant separated into before and after does not have complete power, and in the subsequent instant, the previous instant has ceased and no longer exists, so it is thought that it is impossible to attain enlightenment. Just as a lamp arises and ceases in an instant, but the instant
Chinese
就像灯盏不断地续油，油尽灯灭一样。前后念虽然没有聚集在一起，但是依靠前前念的生起，后后念的力量增长，证悟所证的如是性，产生最极究竟的智慧，断除所断也是合理的。此经中，用三个比喻来说明这一点。用灯的比喻说明断除所断是合理的，即：油、灯芯等两颂。用种子的比喻说明证悟所证是合理的，即：从种子等两颂。断证圆满的比喻：用水滴等一颂。现在，八种甚深之相，是指在名言中，依靠缘起不虚的力量而生起，和在胜义中，不生起二者不相违，不是仅仅理解，而是在一个基础上，不需要互相舍弃，平等证悟的二谛双运的特殊证悟，对于生起是甚深的。同样，诸法生起之后，不是在自成的第二刹那停留而坏灭，和在胜义中，无自性的不坏灭二者无违，证悟为一体，对于坏灭是甚深的，这二者是就基础证悟的方式而言的。在学道位，虽然串习智慧的如是性，但是不以悲心在非时显现，对于如是性是甚深的。这是因为在如是性的法界中，断除一切心和心所的灭尽，对于灭尽的真实边际极度串习，因此成为同味，难以生起的状态，虽然从第八地获得安住的能力，但是仍然因为具有细微的所知障，对于如是性的观察不是像佛陀那样极其清净，因此在如是性中安住的同时，没有获得观察一切所知的智慧。因为对于它们的如实性观察仍然有想要生起的意愿。因此，如来以从灭尽中舍弃的方式，产生圆满成熟净化的力量所生的特殊等持，也清净了极其细微的所知障，从而成为佛陀。不是仅仅安住在自己的等持中，从这个角度来说是这样说的。一切法是戏
English
Just as a lamp continues to be fueled, and when the oil runs out, the wick can be burned. Although previous and subsequent thoughts do not gather together, relying on the arising of previous thoughts, the power of subsequent thoughts increases, realizing the suchness that is to be realized, generating the ultimate wisdom, and cutting off what is to be abandoned is also reasonable. In this sutra, three metaphors are used to illustrate this point. The metaphor of the lamp illustrates that abandoning what is to be abandoned is reasonable, namely: two verses about oil, wick, etc. The metaphor of the seed illustrates that realizing what is to be realized is reasonable, namely: two verses about from the seed, etc. The metaphor of the perfection of abandonment and realization: one verse about water droplets, etc. Now, the eight profound aspects refer to arising in name, relying on the power of the unbetraying dependent origination, and in ultimate reality, the non-arising of the two is not contradictory, not just understanding, but on one basis, without needing to abandon each other, the special realization of the union of two truths that are equally realized is profound for arising. Similarly, after all phenomena arise, they do not remain in the self-established second moment and perish, and in ultimate reality, the non-perishing of selflessness is not contradictory, realizing as one taste is profound for perishing, these two are in terms of the way of realizing the basis. On the path of learning, although one is familiar with the suchness of wisdom, one does not manifest it untimely with compassion, which is profound for suchness. This is because in the realm of suchness, the cessation of all minds and mental factors, one is extremely familiar with the true limit of cessation, therefore it becomes the same taste, a state that is difficult to arise, although one obtains the ability to abide from the eighth ground, but still because one has subtle obscurations of knowledge, one's observation of suchness is not as extremely pure as that of the Buddha, therefore while abiding in suchness, one has not obtained the wisdom to observe all that is to be known. Because there is still a desire to generate the observation of their reality. Therefore, the Tathagata, in the manner of abandoning from cessation, generates a special samadhi born from the power of perfect maturation and purification, and also purifies the extremely subtle obscurations of knowledge, thereby becoming a Buddha. It is not just abiding in one's own samadhi, it is said in this way from this perspective. All dharmas are play
Chinese
由于远离希求，即使无法修持布施等，也要如实了知在世俗中修持布施等波罗蜜多的方式，并且要了知这二者无违融合的证悟，对于所知是甚深的。由于一切法自性不成立，在胜义谛中，没有丝毫可以通过执著有无等相来见到的事物，这就是见到真如，如是宣说将未见视为见之殊胜，远离了如见与不见相违般的分别念。对于了知远离一切执著的智慧之见自明自显是甚深的。同样，由于在胜义谛中对任何法都无所行，因此通达了所说的不行之行是殊胜的这种特殊证悟，对于行是甚深的。由于不舍弃修持一切道，从而现前果位，然而，通达了在实相中，能修与所修二者不成立，安住于本自平等的法性之中，对于无二是甚深的。以上五者是修持行持的方式上的甚深。对此，也要从基础的角度出发，虽然在一切真如中无有差别地存在，但要知道，只有在圆满成熟净化之后，在未脱离二障之时，才不会显现。在道上，有境所知，有境能知，以及修持行持三者，果位是无二，即从能修与所修二者无别而见。在世俗中，圆满二资粮，并且不认为获得其果位成佛，这是方便善巧上的甚深。真实而言，由于未曾执著所获得之物，并且见到自生之相或自生智慧之身是无为的，无法通过因来成就。这八种甚深，对于执著空性与缘起相违的分别念而言，难以通过相互排斥的方式来证悟双运味一。从不相违而以平等的方式证悟，具有这八种甚深的智慧是从八地获得的。经论中说，与之相应的身语表达，是对于他人而言不退转的征相。这些征相不仅是对他人而言，也显现为对自己也具有信服力。如是汇集了八种甚深。
English
Since it is free from desires, even if it is impossible to practice generosity, etc., one must truly understand the way to practice generosity, etc., the perfections in the relative truth, and one must understand the realization of the inseparability of these two, which is profound in terms of what is to be known. Since all phenomena are not established by their own nature, in the ultimate truth, there is not even a particle that can be seen by clinging to things like existence and non-existence. This is seeing the suchness, and it is taught that seeing the unseen is supreme, free from the conceptualization of seeing and not seeing as contradictory. It is profound to know that the self-illuminating vision of wisdom, free from all objects of focus, is self-evident. Similarly, since there is no practice of any dharma in the ultimate truth, understanding the special realization that the practice of non-practice is supreme is profound in practice. Since one does not abandon the practice of all paths, one manifests the result, but one understands that in reality, the object of practice and the practitioner are not two, and one abides in the nature of reality that is equal from the beginning, which is profound in non-duality. The above five are profound in the way of practicing conduct. In this regard, one must also understand that from the perspective of the basis, although suchness exists without difference in all things, it will not manifest until the two obscurations have not been removed after complete maturation and purification. On the path, there are three aspects: the object of knowledge, the subject of knowledge, and the practice of conduct. The result is non-duality, that is, seeing from the aspect of the inseparability of the object of practice and the practitioner. In the relative truth, one perfects the two accumulations, and not presuming to attain Buddhahood as its result is profound in skillful means. In reality, since the object to be attained is not fixated upon, and one sees that the self-born form or the self-born wisdom body is unconditioned and cannot be accomplished by cause. These eight profundities are difficult to realize as the union of emptiness and dependent arising as contradictory for the mind that holds emptiness and dependent arising as contradictory, through the way of mutually excluding each other. Realizing in a non-contradictory and equal way, the wisdom possessing these eight profundities is attained from the eighth bhumi. The scriptures say that the corresponding expressions of body and speech are signs of irreversibility for others. These signs are not only for others, but also appear to have conviction for oneself. Thus, the eight profundities are gathered together.
Chinese
关于宣讲的经部，即空性无相等等的一个偈颂。其中，对于生起甚深等八者，也以证悟显空大平等为要点。因此，当修习一切法如所显现般，本来无生无灭，安住于具足三解脱之自性的法时，对于作为果的寂灭一味的涅槃实无也无所触及，并且对于任何法也不执著于相，安住于离边的甚深智慧，这被称为听闻的譬喻所开示。若从所缘的角度来分，则会变成八种甚深，如前所述。有些注释家认为，将此偈颂与下一偈颂都结合为轮回涅槃平等，而不单独开示八种甚深。现在，主要从获得殊胜的达波修法，即获得果位三身的角度出发，将作为因的三者分别安立，首先是轮回涅槃平等：轮回与涅槃的诸法，虽然显现却无自性，如同梦幻，因此一切法各自以自性来认知，显空平等，在不可言说的法界中，以一种方式存在，没有丝毫差别。因此，对于轮回与涅槃，不作取舍的分别念，这就是轮回涅槃平等的修法。宣说此修法的经部是：如是行持的菩提等等的一个偈颂。如前所述，如是行持甚深具足三解脱，不住于轮回涅槃之边的平等性，行持此平等性的菩提萨埵，以具足十力而受到授记，并且没有生起获得菩提的傲慢。了知轮回自性即是涅槃，并且在此平等性中，没有什么需要去除和获得的，因此对于无取舍的菩提，如同虚空之自性般，不生恐惧，通达平等性。在广大的经部中，也宣说了对于诸法如梦幻般，那么善恶业没有利益损害等等的辩驳之回答。胜义中，法性平等性中，没有生灭和损益，一切清净，但对于没有如此证悟，具有一切束缚的补特伽罗来说，由于自己的分别念的力量，有生灭和清净束缚解脱，因此，积累善恶业以及其自