Chinese
无有眼目步入歧途般，无始错觉之习气，令执著于自性颠倒。以百种方法与道理，努力不察亦难悟。何故错觉执着与，真实义见相违故，极易串习之黑暗中，难得现见彼性。先前串习之业力，成熟与上师之加持，仅察觉生处来往时，或可确定真性空性。然如是百中偶有一，众人皆不能如是悟。于本净彻底决断时，务必通达应成之见。就离戏之分而言，彼二无有差别如是说。为遣除执著空性故，密法中开示大乐。乐空无二之法界，以远离能所之方式，令体验于觉受中。显现与明晰及觉性三者，乃彼乐之异名。显现分此色身者，尽轮回之际以利乐，救护一切有情故，乃究竟大悲之自性。是故自性本身亦，不住有寂大智慧。如安住于基位般，以乐空道之ཨེ་ཝཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），修持故此生亦能，现前双运之果位。基道果三之义者，乃不退转金刚乘之，四果位之灌顶道，觉空自生之智慧。唯一精进于此者，光明金刚顶之宗，乃究竟乘之要诀。未生起定解之前，以方便与观察引生定解。生起定解于彼性中，不离定解而修持。定解如灯之相续，能摧毁非真之妄念，于此恒常精进之。若离则复以观察引，初时观察极重要，若未以善妙观察引，何能生起善妙定解。若未生起善妙定解，何能息灭恶劣增益。若未息灭恶劣增益，何能止息恶劣业风。若未止息恶劣业风，何能舍弃恶劣轮回。若未舍弃恶劣轮回，何能穷尽恶劣痛苦。于轮回与寂灭中，义
English
Like entering a path without eyes, the habitual tendencies of beginningless delusion cause attachment to the perversion of self-nature. With hundreds of methods and reasonings, it is difficult to realize even with effort. Because attachment to illusory appearances contradicts the vision of true meaning, it is difficult to find that very nature in this darkness of extreme habituation. The remainder of karma from previous training, the blessings of maturation and the lama, by merely examining the coming and going of the place of origin, one may be certain of true emptiness. However, such a thing happens only occasionally in a hundred paths, and not everyone can realize it in that way. To cut through the essence of primordial purity, it is necessary to perfect the view of consequentialism. From the perspective of mere freedom from elaboration, it is said that there is no difference between the two. In order to reverse attachment to emptiness, great bliss is taught in the Mantrayana. The sphere of indivisible bliss and emptiness, in a way that is separate from object and subject, causes one to experience it in sensation. Appearance, clarity, and awareness are three different names for that bliss. This form body of the appearance aspect, for as long as existence lasts, with benefit and happiness, protects all beings, and is therefore the very nature of ultimate compassion. Therefore, by its very nature, great wisdom does not abide in samsara or nirvana. Just as it abides in the ground, by practicing with the E VAM (ཨེ་ཝཾ，एवं，evam，like this) of the path of bliss and emptiness, even in this very life, the fruit of union will become manifest. The meaning of the three, ground, path, and fruit, is the path of empowerment of the four fruits of the indestructible Vajrayana, the self-arisen wisdom of awareness and emptiness. The tradition of the luminous Vajra Peak, which is solely devoted to this, is the key to the ultimate vehicle. Until certainty arises, generate certainty through methods and examination. When certainty arises, meditate in that state, inseparable from certainty itself. The continuity of certainty, like a lamp, destroys untrue thoughts, and one should always be diligent in this. If separated, then lead it again with examination. Examination is very important at first, for if it is not led by good examination, how can good certainty arise? If good certainty does not arise, how can bad imputation be extinguished? If bad imputation is not extinguished, how can bad karmic winds be stopped? If bad karmic winds are not stopped, how can bad samsara be abandoned? If bad samsara is not abandoned, how can bad suffering be exhausted? In samsara and nirvana, the meaning
Chinese
本无好坏之分， 无有好坏乃平等性。 证悟定解是为善， 以善定解此轮回， 舍弃不修证涅槃， 似有相违语句义， 不违背道之扼要。 见修行诀窍秘密此， 分析体验意义味。 期间需交替分析住。 分析则定解将生起， 不分析则成庸常执。 分析分析引生定解， 生起定解即于彼， 不散乱而一心专注。 定解与增益之意， 彼此本是相违故， 以分析破除增益已， 定解更上复一层。 最终虽未以分析引， 定解自然生起时， 安住于彼自然中， 分析已成何须再成？ 绳上无蛇若证悟， 彼时定解止蛇执。 若仍说蛇本没有， 反复分析岂非愚？ 圣道证悟现前时， 无需再以分析修， 现量证悟以理智， 心之分析何须用？ 若离分析之时， 见义证悟不成办， 圣者胜者之智慧， 世间无害之识所， 执持诸法于汝成颠倒？ 定然是此之过失，彼等乃是已证悟， 是故彼等于自时， 本无分析之缘故。 远离四边戏论之， 殊胜定解之境中， 此与此等之念头， 目标对准分析无机会。 何时分析之相执， 如蚕作茧一般地， 分别念以彼自缚， 如实之义不得见。 此殊胜之定解乃， 遣除实相障蔽之暗时， 本元意义光明中， 如是无谬见彼义。 各自本有之智慧， 岂是心生之胜观？ 胜观之境是此等， 如是分别且执著， 何故境与有境及， 显空一一于何处， 无所缘之平等智， 非是心与心所之， 体性所住持。 是故以分析所引之， 殊胜定解上入定， 无垢之智慧。
English
There is no good or bad in reality, Without good or bad is the nature of equality. Realization and definite understanding are good, With good definite understanding, this samsara, Abandoning without achieving nirvana, The meaning of seemingly contradictory words, Does not contradict the crucial points of the path. Examine and savor the taste of the meaning of this secret instruction on view and conduct. In between, analysis and settling should be alternated, If analyzed, definite understanding will arise, If not analyzed, ordinary clinging will occur. Analyze and analyze, draw forth definite understanding, When definite understanding arises, then in that very state, Without distraction, meditate with one-pointedness. Definite understanding and the mind of superimposition, Are inherently contradictory to each other, By refuting superimposition through analysis, Definite understanding increases more and more. Ultimately, even if not drawn out by analysis, When definite understanding arises naturally, Remain in that very natural state, Why strive to accomplish what is already accomplished through analysis? When realizing there is no snake on the rope, That very definite understanding reverses the grasping of a snake. If one still says there is no snake, Isn't repeatedly analyzing foolish? When the realization of the noble path is manifest, One does not meditate by analyzing further, For manifest realization, what need is there for, The application of mental analysis with reason? If one is separated from analysis, The realization of seeing the meaning will not be accomplished, Then the wisdom of the noble and victorious ones, and The harmless knowledge of the world, How can the things they hold be reversed for you? It is definitely a fault, because they are already realized, Therefore, they do not have analysis at their own time. In the face of special definite understanding that is free from the elaboration of the four extremes, There is no opportunity for targeted analysis with thoughts like "this and this." When the grasping of characteristics of analysis, Is like a silkworm spinning its cocoon, That conceptual thought binds itself with it, And the true meaning is not seen as it is. This special definite understanding, When it dispels the darkness that obscures reality, In the clear light of the original meaning, Whatever sees that without error, Is one's own individual wisdom, How could it be the superior seeing that arises from the mind? The object of superior seeing is "these," Thus, discriminating and clinging to it, Therefore, the object and the subject, and Appearance and emptiness, each and every one, This equal wisdom that does not fixate on anything, Does not abide as something that is, Characterized by mind and mental factors. Therefore, the wisdom free from impurity, Is the equipoise on the supreme definite understanding, That is drawn out by analysis.
Chinese
以之故，获得双运智慧果。 确立见地， 成为确定宗义之助。 辨别各自体性的， 是无垢正量智慧。 由此所生的定解， 从道上，如实安住。 什么是等持智慧？ 是大乘道的正行。 若具此，为了今生赐予双运的 果位， 既是乘也是大。 按照四续部的规矩， 无上句义灌顶此道， 虽是究竟智慧， 却未另立为乘。 譬如，讲说平等性智慧身， 发挥到极致的， 吉祥时轮， 如视其为续部的究竟。 无上续部中， 四灌顶道的任何智慧， 发挥到极致而宣讲的此， 是所有续部的意旨之精髓。 如同提炼十六次的黄金， 极其纯净一般， 以其他乘的宗义来观察， 越来越纯净，在此达到极致。 因此，以无垢智慧， 以正量成立此义之理， 与续部和意旨解释一切， 以及善妙正理作分析， 若思之，则超越魔境， 不退转，使智慧成熟。 然而，见地的正行， 如执著显空为一方等， 在心和心所的行境中， 宣说此义， 因为将不可说作为所说， 与智者的意旨相违。 因为阿底瑜伽， 是显空不可思议的， 智慧，因此是不清净的， 唯有超越心。 对此，本来清净空性的部分， 确定立断的见地， 以及任运成就的色身和智慧的 自性之确立上， 内明童瓶身， 确信光明妥噶二者， 二者也各自无别， 是本来清净任运成就双运的 大智慧。 其他续部中，称无坏灭的 智慧为“底勒嘎”， 这和此只是名称上的差别， 在此则极为清晰地显示。 对于大圆满心部的一些诀窍， 由于各位智者成就者的修持， 大手印、道果、息解以及 双运大中观等， 只是名称的不同而已。
English
Therefore, the fruit of union, the wisdom, is obtained. Establishing the view, It becomes the aid to ascertain the tenets. That which distinguishes and realizes individually, is the immaculate valid wisdom. From the path of the definite knowledge led by it, the way of being abides as it is. Whatever the meditative wisdom is, That is the actual basis of the Great Vehicle's path. If one possesses this, in order to bestow the state of union in this life, It is both a vehicle and a great one. According to the custom of the four tantras, This path of the empowerment of the ultimate word, Although it is the ultimate wisdom, it is not established as a separate vehicle. For example, the body of wisdom of equality, When explained by exerting its essence, In the glorious Kalachakra, Like considering it the ultimate of the tantra. Even within the unsurpassed tantras, Whatever wisdom of the path of the four empowerments, This which is explained by exerting its essence, is the essence of the intention of all the tantras. Like gold refined sixteen times, Which is extremely pure, By examining with the tenets of other vehicles, It becomes purer and purer, reaching its culmination here. Therefore, by immaculate wisdom, How this meaning is accomplished by valid cognition, With all the tantras and commentaries on the intention, And by analyzing with good Dharma reasoning, If one contemplates, it transcends the realm of demons, It does not regress, it ripens wisdom. However, the actual basis of the view, Such as grasping appearance and emptiness as separate sides, In the objects of mind and mental factors, Explaining this meaning, Because the unutterable is made utterable, It contradicts the intention of the wise. Because Atiyoga, is the inconceivable appearance and emptiness, Wisdom, therefore it is impure, Only because it transcends the mind. Regarding this, the part of original purity emptiness, Establishing the view of Trekchö, And upon establishing the nature of spontaneous accomplishment body and wisdom, In the inner clear youthful vase body, believing in both luminosity Tögal, Both are individually inseparable, It is the great wisdom of original purity spontaneous union alone. In other tantras, the indestructible wisdom is called "Tilaka," This and that are merely different in name, Here it is shown very clearly. Regarding some of the instructions of the Great Perfection Mind Series, Due to the practice of various wise and accomplished ones, Mahamudra, Lamdré, Zhijé, and Union Great Madhyamaka, etc., are merely different names.
Chinese
索朗扎巴说道： 实际上，由于智慧超越了心， 所以一切都是平等的。 诸佛和成就者的意旨， 所有智者都异口同声地说是一。 有些人说自己的宗派是大圆满， 胜过大手印等。 如果未证悟，就没有道路的名称； 如果证悟，意旨是一样的， 在理智上没有合理的区分。 同样，所有无上续部的， 第四灌顶的智慧， 与大圆满没有区别。 然而，所有这些的， 源头是大圆满续部， 心部和窍诀部所划分的， 深奥广大的殊胜要点， 以及窍诀零散的修习者， 有许多不为他人所知的， 何必说这是特点呢？ 因此，大圆满的究竟， 深寂光明无为法， 即使是佛陀的智慧， 在这里，在暂时的道路上， 与那智慧相顺应的， 譬喻和意义的结合等， 如画在图上的月亮， 水中的月亮和天空中的月亮一样， 依次一个引导一个， 自生无漏的智慧， 根据自己的智慧能力， 实修是必然存在的。 例如，为了获得圣道的智慧， 而修习与之相应的禅定一样。 法性双运的大智慧， 当现量确定时， 所有心识执着的见解， 必定消失，从而见到离戏。 因此，如果不区分场合， 在执着有无的某一方面， 说好说坏， 就像月亮的盈亏一样。 这就像确定的教证一样， 是通过理智的方式成立的。 关于二谛中哪个更重要， 有些人认为胜义谛更重要， 认为世俗是虚幻的显现， 所以应该断除，而胜义谛， 因为不是虚幻的，所以在胜义谛上， 见解是完全清净的。 如果世俗不是虚幻的，是真实的， 那么胜义就不可能是空性。 虽然是这么说的， 但是在舍弃世俗的彼岸， 什么胜义也不会成立， 因为二者是方便和方便所生。 如果不依赖于所观察的事物， 那么它的无事物就不存在， 因此，事物和非事物， 二者仅仅在缘起上是相同的。 如果执着于空性， 从而断灭了显现， 那么空性就会显现为缘起。