Chinese
哦，胜义谛！在见道中转变的色等一切变现都是虚假的，如幻术一般。并且，他们认为神我是智慧的化身，是最终的果。秘密派认为，所有内外事物都是常一觉性的自性。他们的经文说：当瓶子等坏灭时，瓶子的虚空等，如何融入虚空？同样，生命也融入这个我。色和果被极力宣说，它们之间虽然各不相同，但虚空却没有差别。同样，生命也是确定的。等等。所谓色，是指外在的色等；果，是指内在的身体。这样，内外各种显现都不可能不融入虚空的本性中，就像虚空没有差别一样。他们认为生命或大我的本性是唯一的，而显现的各种清净与不清净，就像本来没有却错误地认为是绳子的蛇，以及梦境一样。他们说：当我对我的真实性产生执着时，如果我不再进行任何分别，那时心就会消失，因为没有能被执取之物，所以也就没有执取。并且，吠陀的究竟者们，如同梦境和幻术，如同乾闼婆城一样，看待这个世界。没有止息，没有生起，没有束缚，没有修持，没有希求解脱，没有解脱，这就是胜义谛。断绝贪欲、恐惧和愤怒，吠陀究竟的圣者们，证悟了寂灭戏论、无二分别的境界。他们这样说。总而言之，这些都不过是宣说唯识自性的常我，如前所述，这是不合理的。如幻术一般，以及无分别等等，如其所说，只有在如来远离一切戏论垢染的教言中才是合理的。但在他们的宗派中这样说，只不过是自相矛盾而已。还有遍入天所说的中观宗义，在《五次第论》中说：远远超越了名言，完全舍弃了有和无，从产生和消散中彻底解脱，那被称为财神之子。
English
O ultimate truth! All the transformations, such as form, that occur on the path of seeing are false, like illusions. Furthermore, they believe that the self is merely a being of wisdom, the ultimate result. The secret ones believe that all internal and external objects are of the nature of a single, permanent consciousness. In their scriptures, it says: When a pot, etc., is destroyed, how the space of the pot, etc., merges into space, likewise, the life also merges into this self. Form and fruit are greatly proclaimed, and although they are different from each other, there is no difference in space. Likewise, life is also certain. And so on. 'Form' refers to external forms, etc., and 'fruit' refers to the internal body. Thus, it is impossible for the various appearances of inner and outer not to merge into the nature of space, just as there is no difference in space. They believe that the nature of life or the great self is one, and the various appearances of purity and impurity are like mistaking a rope for a snake when it is not there, and like a dream. They say: When I become attached to the truth of the self, if I do not engage in any discrimination at all, then the mind will disappear, because there is nothing to be grasped, so there is no grasping. And, those who are certain about the end of the Vedas see this world as like a dream and an illusion, like a city of gandharvas. There is no cessation, no arising, no bondage, no practice, no desire for liberation, no liberation, this is the ultimate truth. Those who are free from attachment, fear, and anger, the sages who have reached the end of the Vedas, see this non-conceptual state of peace and non-duality. They say this. In short, all of these do not go beyond asserting a permanent self of the nature of mere consciousness, which, as stated above, is unreasonable. Like an illusion, and non-conceptualization, etc., as stated, it is reasonable that this only occurs in the teachings of the Sugata, which are free from all stains of elaboration. But to say so in their system is merely to refute their own tenets. Furthermore, the Madhyamaka system explained by Vishnu says in the Fifth Chapter: It has completely transcended mere names, completely abandoned existence and non-existence, and is definitely liberated from arising and ceasing, that is called the son of the wealth god.
Chinese
我没有实体自性，无实亦无实体性。解脱有实与无实，谁知彼者即为智。如是，所谓知识、梵天或财神之子，彼殊胜之我，亦超离名言之名。舍弃色等之有实，以及彼之无有之无实二者，乃解脱生起与灭尽，是为常恒。因此，除超离名言之彼自性外，色等事物无有实体性，因其虚妄之故。若事物不成立，则依于彼之无实亦不成立。如是，了知远离有实与无实二者之殊胜我，即为了知知识或梵天。又，弥·不祥所说之中观之理乃：寂静美妙结合之论典中，父与子之结合中，独子梵天最为真实，智慧自在无边际，唯独存在如是说，彼亦束缚极赞叹。如是，以独子称之，梵天彼者唯一真实，其余一切皆为虚妄。彼者乃智慧自在，且是遍及一切之无边际者。虽是如此，然无论何人说彼唯一存在，且如认为彼有多少般显现执着，彼即成为束缚之因，故如绳索般，极赞叹为绳索。如是。彼等宗派虽说远离边，然归根结底，仍依赖于我或梵天等心识之所寄托，岂是中观之理，已广为遮破矣。因此，大圆满极其深奥乃究竟之故，难以证悟。若未彻底断除闻思之立宗之增益，或未具备甚深口诀之要点，则愚昧之修持者之修持大多会变得与此相似。若未获得本来清净之定解，仅于心中执持非有非无之基，则无处可去。若将如是有无二者所空之空性基，执为自性成立之异体，则无论赋予其不可思议我、梵天、遍入天、自在天或智慧等任何名称，亦仅是名称而已，无有实义。
English
I have no entity of reality, nor does non-existence have entity. Liberated from reality and non-reality, whoever knows that is the knowing one. Thus, the noble self, whether it be knowledge, Brahma, or the son of the wealth god, is beyond even the mere name of terms. Abandoning both the real, such as form, and the unreal, which is the absence thereof, it is the constant one, liberated from arising, birth, and cessation, i.e., destruction. Therefore, apart from the nature of that which transcends terms, there is no reality in objects such as form, because they are false. If an object is not established, then the non-existence that depends on it is also not established. Thus, knowing the noble self that is free from both reality and non-reality is knowing knowledge or Brahma. Furthermore, the Madhyamaka approach as explained by Migmizang is as follows: From the combination of father and son in a scripture that combines peaceful beauty: 'The only son, Brahma, is supremely true, the lord of knowledge is infinite, whoever speaks of the sole existence, that too is greatly praised as a snare.' Thus, calling him the only son, Brahma alone is supremely true, and all else is false. He is the lord of knowledge and is infinitely pervasive. However, whoever says that he alone exists, and clings to how much of him there is, that much becomes a cause of bondage, so he is greatly praised as a snare, like a rope. So it is said. Although those systems speak of being free from extremes, in the end, they still rely on a support for the mind, such as the self or Brahma, so how could it be the Madhyamaka approach? It has already been extensively refuted. Therefore, because the Great Perfection is extremely profound and ultimate, it is difficult to realize. Unless one has completely cut through the imputation of the tenets of hearing and thinking, or is endowed with the essential points of profound instructions, most of the meditations of foolish meditators are likely to become similar to this. If one does not find certainty in primordial purity, merely holding in one's heart a basis that is neither existent nor non-existent will not lead anywhere. If one grasps such a basis of emptiness, which is empty of both existence and non-existence, as an entity established separately, then no matter what name one gives it, such as inconceivable self, Brahma, Vishnu, Ishvara, or wisdom, it is only a name without real meaning.
Chinese
是这样的。四边戏论解脱的处所，各自以自证智所能了知的光明大圆满，并非是那样，所以依赖正确的道路和导师非常重要。因此，仅仅是言辞上的如幻、无实、离戏等，如果不能通过理智引导的定解，了解超越外道徒的片面空性，如来藏的空性之理，则毫无益处。如果了解，那么佛所说的一切，是遍入等那些人丝毫没有体验过的。他们所说的唯识和中观之理，也只是徒有虚名。因此，内外教派的差别不能仅仅通过言辞来区分，深奥的要点如同天地般截然不同。正如阿底峡尊者在到达西藏后所说，现在印度能够区分内外教派的人非常稀少。在西藏，僧人和苯教徒也与此类似。因此，外道徒所主张的宗义的偈颂，稍微在自释中引用，如寂护的难解释所说，在此简略地引用。他们说：“遍入和自在等未曾体验。”的意义已经解释完毕。然后，所谓安住于不可估量之处的因，是指名言上不可估量。如何不可估量呢？如来的一道光芒，一个毛孔，也无法衡量此方向的界限，以及此时期的界限，与法界平等地融入。安住于如此不可估量的法性之因，是安住于与法界相符，双运二谛的中观之理。例如，从一个角度来说，如来于不可估量的时期中，安住于轮回的因，就是证悟轮涅平等的般若波罗蜜多。因此，如同月光般清净，二无我的自性，并非片面的空性甘露，是往昔的救护者薄伽梵亲自饮用的。因此，以该因，具备一切殊胜的智慧和慈悲。
English
It is like that. The state of being free from the four extremes of elaboration, the Great Perfection of Luminosity that is to be realized individually by one's own wisdom, is not like that, so it is very important to rely on the correct path and teacher. Therefore, even if one says things like illusion, non-existence, and freedom from elaboration in words only, if one does not understand the way of emptiness of the Tathagata, which is superior to the emptiness of the nihilistic non-Buddhists, through a definitive understanding guided by reason, then it is of no benefit. If one understands, then everything that the Buddha said has not been experienced even slightly by those such as the pervader. Their explanation of the Mind-Only and Madhyamaka systems will only be known in name. Therefore, the tenets of inner and outer schools cannot be distinguished by words alone, and the profound key points are as different as heaven and earth. As Lord Atisha said after arriving in Tibet, it is now difficult to find anyone in India who can distinguish between inner and outer schools. In Tibet, monks and Bonpos are also similar. Therefore, a few verses from the tenets of the outsiders are quoted in the self-commentary, as explained by Kamalashila's Difficult Explanation, and are briefly quoted here. They say, "The meaning of 'Pervader and Power, etc., have not been experienced' has been explained. Then, the cause of dwelling in the immeasurable is said to be immeasurable in name. How is it immeasurable? Even one ray of light from the Tathagata, and one pore, cannot measure the limit of this direction, nor the limit of this time, and it merges equally with the Dharmadhatu. The cause of dwelling in such an immeasurable nature is dwelling in the Madhyamaka way of uniting the two truths, which is in accordance with the Dharmadhatu. For example, from one point of view, the cause of the Tathagata dwelling in samsara for an immeasurable time is this Prajnaparamita, which realizes samsara and nirvana as equal. Therefore, the nectar of emptiness, which is pure like moonlight and is the nature of the two selflessnesses, is not a mere emptiness, but was personally drunk by the protector of the past, the Bhagavan. Therefore, with that cause, wisdom and compassion are endowed with all kinds of excellence.
Chinese
是微细粒子聚合之身，与二障的全部集合分离，为了所有众生的至高利益，存在于轮回中，直至轮回终结。正如所说：“所有众生皆为至上心，断除与证悟这三者，乃三大自生之体性，应知此乃其特殊目的。” 此外，对于完全耗尽比烦恼习气更微细的无明习气之地，以及业、蕴和痛苦之根源，通过无漏之业，意生身，以及不可思议的死亡和转生，从而消除一切，证得遍及一切时空的智慧身，超越生灭、常无常、有无等一切边见，成就唯一的佛陀。 为何将正道称为甘露？因为它使人获得永恒不死的本性，所以才这样称呼。而且，因为它是纯粹的甘露，没有混杂任何杂质，所以被称为纯净的甘露。 对此，有些人认为，如果将“安住于不可估量之处的因”这句偈语置于“真实甘露”等偈语之前，是否会更容易翻译？然而，过去的伟大译师和班智达们是具有智慧之眼的如意化身，即使是这些词语的顺序，也能从中提取某种力量，所以才这样翻译。例如，就时间而言，佛陀存在于轮回中直至轮回终结，而声闻和独觉无法做到这一点。他们无法做到的原因是，他们没有证悟轮回与涅槃平等性的智慧，因此对轮回感到恐惧，对寂静感到欢喜。此外，他们无法圆满证得不可思议的佛法，所有这些都是因为他们不了解真俗二谛双运的中观之道。这是为了从词语的力量中提取意义。 如此一来，即使是世间顶尖的声闻和独觉都未曾体验过，更何况是世间的梵天、自在天、遍入天等呢？在此，“极其”、“非常”等词语并非只能用于赞叹的对象，而是用于强调所表达的事物本身。
English
It is a body composed of minute particles, separated from the entire collection of the two obscurations, remaining in samsara for the supreme benefit of all sentient beings, until the end of samsara. As it is said, "All sentient beings are the supreme mind, the three of abandonment and realization, are the nature of the three great self-born ones, this should be known as their special purpose." Furthermore, for completely exhausting the ground of ignorance, which is like the ultimate end that is finer than the habitual tendencies of afflictions, and the root of karma, aggregates, and suffering, through uncontaminated karma, the mind-made body, and inconceivable death and rebirth, thereby eliminating everything, attaining the wisdom body that is simultaneous in all directions and times, abandoning all extremes such as birth and cessation, permanence and impermanence, existence and non-existence, one attains the sole Buddha. Why is the true path called nectar? It is so called because it makes one attain the nature of eternal deathlessness. Moreover, because it is pure nectar, without any mixture of impurities, it is called pure nectar. Regarding this, some may think, would it not be easier to translate if the verse "The cause abiding in the immeasurable" were placed before the verse "True nectar" and so on? However, the great translators and panditas of the past were intentional emanations, beings endowed with the eye of wisdom, so even in the order of these words, there is a power to be extracted, and that is why it was translated in that way. For example, in terms of time, the Buddha remains in samsara as long as samsara exists, but the Shravakas and Pratyekabuddhas cannot do that. The reason they cannot do that is that they do not have the wisdom to realize the equality of samsara and nirvana, and therefore they are afraid of samsara and delighted in peace. Furthermore, they cannot fully attain the inconceivable Dharma of the Buddha, all of which they take because they do not understand this kind of Madhyamaka approach of the union of the two truths. This is for the purpose of extracting the power of meaning from within the words. In that way, even the Shravakas and Pratyekabuddhas, who are the crown of the world, have not experienced it, what need is there to mention the worldly Brahma, Ishvara, Vishnu, and so on? Here, "extremely," "very," and so on, should not only be applied to objects of praise, but to emphasize the very thing that is being expressed.