Chinese
在那裡，聞法和證悟的功德會減少，貪嗔等煩惱會大大增長，特別是對善惡因果不虛產生不信任，不顧善惡因果，善行減少，煩惱增長。如果不是這樣，而是具備智者正確認識的殊勝見解之眼，那麼自相續中會生起前所未有的聞法等功德，以及修證的功德不斷增長，特別是見到甚深空性，從那功德中，空性的要點是緣起不滅，善惡因果緣起不虛，任何人都不會退轉地深信，從而對業因果的取捨極為細微地行持，並且由於空性具有慈悲的本質，慈愛和慈悲菩提心自然而然地生起，積累二資糧的善行增長，貪嗔等煩惱減少，這就是證悟空性的真實標誌。第四，以「以觀察而獲得定解」等兩頌來闡述。如是，依靠甚深聞法的光明，以正確的理智觀察，對於顯空雙運、離戲平等性，產生遠離疑惑黑暗的殊勝定解，將那定解毫不散亂地專注於自身或他處，在殊勝的等持證悟中，由於什麼也沒見到，所以見到的是殊勝的真諦，見到的真諦不落入顯空等任何一方，因此對顯空等什麼也不執著，即使如此，就像啞巴品嚐蔗糖的味道時，無法說出是什麼，但自己卻深信不疑一樣，對於未見到顯空雙運、離戲平等性，卻深信見到殊勝的真諦，並反覆禪修或修習的瑜伽士才會生起，僅僅以理智觀察並不能如此生起，因此，以修習法性的真實狀態的力量才能證悟，所以應當努力修習。
English
There, the merits of hearing and realization will diminish, and afflictions such as attachment and aversion will greatly increase. In particular, one will develop a lack of trust in the infallibility of cause and effect, and disregarding cause and effect, virtuous actions will decrease and afflictions will increase. If it is not like that, but one possesses the excellent eye of view that is correctly understood by the wise, then in one's own mindstream, unprecedented merits of hearing and so on, as well as the merits of experience and realization, will blaze and arise. In particular, from the merit of seeing profound emptiness, the key point of emptiness is that dependent arising is unceasing, and one will develop an unwavering faith in the infallibility of dependent arising of cause and effect, so that one will practice the acceptance and rejection of actions and their effects with extreme subtlety. And because emptiness has the essence of compassion, love and compassion, the mind of enlightenment, will arise naturally, the merit of accumulating the two accumulations will increase, and afflictions such as attachment and aversion will decrease. This is the true sign of realizing emptiness. Fourth, it is taught by two verses such as "certainty through investigation". Thus, relying on the light of profound scripture, through investigation with correct reasoning, one generates excellent certainty, free from the darkness of doubt, regarding the union of appearance and emptiness, and the equality of non-proliferation. Without being distracted to oneself or others, one places that certainty single-pointedly in equipoise. In the realization of excellent samadhi, because nothing is seen, what is seen is the meaning of the supreme truth. Because the meaning of what is seen does not fall to any side of appearance and emptiness, one does not grasp at anything such as appearance and emptiness. Even so, just as when a mute person tastes the flavor of sugarcane, he cannot say what it is, but he himself believes it, so it is with the yogi who has not seen the union of appearance and emptiness, the equality of non-proliferation, but believes in seeing the meaning of the supreme truth, and meditates or practices repeatedly. It is not the case that it arises only through investigation with reason, therefore, one will realize it through the power of meditating on the actual state of reality, so one should strive to meditate.
Chinese
我认识到错误。这是无垢智慧的源泉。也这样说了。第四个问题是关于禅修、分析和安住哪个更合适，分为三个部分：陈述他人的观点；分别阐述自己的观点；总结要点。第一部分，通过两句偈颂和一个偈颂的半句来阐述：在禅修甚深究竟的至高乘见地时，是通过道理分析来禅修，还是不分析而安住，或者安住之后再禅修，这两种方式哪种更合适呢？有些人说，对于任何法，无论空与非空等，都不要用道理去分析，而是平等安住而禅修，因为分析会障碍对甚深实相的证悟，所以不要分析，而是自然地粗略安住，这是口诀的要点。还有些人说，对于任何法，都必须用道理去分析其为空性，因为离开道理分析的禅修就像睡着了一样，对于“这是什么，那是什么”一无所知的禅修没有任何益处，所以任何时候都必须用道理去分析，因为不通过分析就无法证悟空性。第二部分分为三个部分： общей 阐述；逐步分别阐述；消除对它的错误理解，从而成就殊胜之道。第一部分，通过十五句偈颂和一个偈颂的半句来阐述：对于如何禅修至高乘见地，不能执着于分析和安住这两种禅修方式的任何一边，因为如果不通过正确的道理来确定和分析空性，那么大多数粗略安住的禅修，如果好的话，也只是止观，即只能成就禅定和无色界的等持，无论对此禅修多久，也不会对空性生起丝毫的定解，或者不会生起，因此，证悟解脱道的唯一眼睛就是生起对空性的定解，如果舍弃它，就不会在自相续中生起胜观的智慧，因此无法消除任何颠倒的障碍，所以甚至无法获得解脱，因为如果不通过正确的道理来分析和了解法的自性空性，那么禅修什么空性呢？只是反复禅修自己庸常的分别念，这样是无法消除障碍的
English
I recognize the error. This is the source of immaculate wisdom. Thus it was said. The fourth question is about which is more suitable, meditation, analysis, or abiding, and it is divided into three parts: stating the views of others; explaining one's own views separately; and summarizing the main points. The first part is explained through two verses and half a verse: When meditating on the profound definitive meaning of the supreme vehicle's view, is it more suitable to meditate solely through reasoning and analysis, or to abide without analysis, or to abide and then meditate? Some say that for any dharma, whether empty or not empty, etc., one should not analyze anything with reasoning, but rather abide in equanimity and meditate, because analysis obstructs the realization of the profound reality, so one should not analyze, but rather abide naturally and coarsely, as this is the key point of the oral instructions. Others say that for any dharma, one must analyze its emptiness with reasoning, because meditation without reasoning is like falling asleep, and meditation without knowing "what is this, what is that" is of no benefit, so at any time one must analyze with reasoning, because without analysis one cannot realize emptiness. The second part is divided into three parts: general explanation; gradual and separate explanation; and eliminating misconceptions about it, thereby accomplishing the supreme path. The first part is explained through fifteen verses and half a verse: Regarding how to meditate on the supreme vehicle's view, one should not cling to either analysis or abiding meditation as the only way, because if emptiness is not ascertained and analyzed through correct reasoning, then most of the coarse abiding meditation, if good, is only calm abiding, that is, one can only accomplish samadhi and formless absorptions, but no matter how long one meditates on this, one will not generate even a slight certainty about emptiness, or it will not arise, therefore, the only eye for seeing the path of liberation is the arising of certainty about emptiness, and if one abandons it, one will not generate the wisdom of insight in one's own mindstream, therefore one cannot eliminate any inverted obscurations, so one cannot even attain liberation, because if one does not analyze and understand the nature of dharma, emptiness, through correct reasoning, then what emptiness is one meditating on? One is simply repeatedly meditating on one's own ordinary conceptual thoughts, and in this way one cannot eliminate obscurations.
Chinese
对于生起证悟的智慧有什么好处呢？因为无法找到解脱道的眼睛，也没有眼睛，譬如没有双眼的人走在路上，无法找到正确的道路一样。因此，从无始以来，由于执着自我和他人的错误习气非常强烈，导致对一切法的自性，偏离了离戏的空性，而执着于我见和常常见等颠倒的实物。对于这些执着，如果不努力通过各种正确方法的成百上千种途径进行研究和考察，就很难证悟离戏的空性。因为对错误的显现执着为实物，以及了解错误显现为空性，这两种见解就像光明和黑暗一样相互矛盾。因此，在这个从无始以来就非常习惯的浓厚存在黑暗中，要找到真正见到离戏空性的光明是非常困难的。然而，如果先前对正确的道路进行了良好的训练，唤醒了业的余习，并且相续已经成熟，以及证悟上师的深刻加持融入心中，仅仅正确地考察和研究自己心的生起之处、住留之处和来去之处，就能对一切法从一开始就远离一切戏论，从而对真实的空性产生任何人都无法夺走的良好定解，这是有可能的。但是，像这样具有良好缘分的人，在大路上偶尔才会出现，因为没有限制好坏，所以并非所有人都能如此证悟一切戏论都已远离的空性。因此，对于轮回和涅槃的一切法，从一开始就是清净的，因此对离戏的大空性没有怀疑，要彻底决断，就需要中观的究竟他空见。如果仅仅从境法的自性是空性，远离一切戏论的角度来建立，那么大圆满的本来清净和应成派的离戏空性之间没有任何区别，这是从境法的自性是空性的角度来说的。然而，为了遣除执着于自性为空，即执着于断灭空的观点，在密咒金刚乘中，提到了大乐的智慧，或者光明智慧，或者觉性。
English
What benefit is there to generating the wisdom of realization? Because one cannot find the eye of the path of liberation, and there is no eye. For example, just as a person without two eyes, walking on the path, cannot find the correct path. Therefore, from beginningless time, due to the force of the habit of delusion, clinging to self and other, one deviates from the nature of all phenomena, which is emptiness free from elaboration, and clings to things as real, with inverted views such as the view of self and the view of permanence. If one does not strive to examine and investigate these clingings with hundreds of different kinds of valid reasoning methods, it is difficult to realize emptiness free from elaboration. Because clinging to illusory appearances as real, and understanding illusory appearances as empty, these views of seeing the true meaning are as contradictory as light and darkness. Therefore, in this thick darkness of existence, which has been greatly accustomed to from beginningless time, it is very difficult to find the true appearance of seeing that very emptiness free from elaboration. However, if one has awakened the remaining habits of karma from having previously trained well on the correct path, and one's being has matured, and the profound blessing of a realized lama has been transferred to one's heart, then by correctly examining and investigating only the place of arising, the place of dwelling, and the coming and going of one's own mind, one can generate a good certainty that no one can steal away, that all phenomena are primordially free from all elaboration, and are empty of truth. However, such a person with good fortune appears only occasionally on the main road, because there is no restriction of good or bad, so not everyone can realize emptiness free from all elaboration in this way. Therefore, for all phenomena of samsara and nirvana, since they are pure from the beginning, and therefore there is no doubt about the great emptiness free from elaboration, to thoroughly decide, one needs the ultimate other-emptiness view of Madhyamaka. If one establishes it merely from the aspect that the nature of the realm of objects is emptiness, free from all elaboration, then there is no difference between the original purity of Dzogchen and the emptiness free from elaboration of the Prasangika, this is said from the aspect that the nature of the realm of objects is empty. However, in order to avert clinging to emptiness as a nature, that is, clinging to a nihilistic emptiness, in the secret mantra Vajrayana, the wisdom of great bliss, or the wisdom of clear light, or awareness is mentioned.
Chinese
因此，清楚地表明了自生智慧不变的本性。因此，以远离能所二取的一切执著的方式，直接体验到安乐智慧与空性法界二者无别的法界双运大平等性，是密咒金刚乘无与伦比的特点。因此，无有阻碍的任运成就之显现，自性光明和觉性自生智慧三者，仅仅是未作之大乐智慧的不同名称而已，实际上没有差别。因此，无有阻碍的显现之分，圆满受用身等色身，只要轮回未空，就恒时以暂时的利益和究竟的安乐，从一切衰败中救护无有偏袒的一切众生，因此是果的究竟大乐或大悲自性，或无缘大悲的自性。因此，自性或本体也安住于不属于轮回和寂灭任何一方的空性和悲心，或乐空无别，或双运大智慧，或未作之大，如是安住于远离基之损益，以乐空道之体性，空性法界ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和自性光明的安乐大智慧ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来成办，即使在五浊恶世的短暂寿命中，也能现前双运大金刚持的果位。因此，基、道、果三者皆为究竟之义，无有二分的双运金刚乘的究竟之果，四灌顶或四灌顶之道，觉性空性无别自生智慧光明，即使在其他广大续部中也是隐藏和保密的，而此光明藏金刚顶的自宗，不隐不藏，将此唯一甚深明晰地发挥出来并加以阐述，因此是所有究竟乘的顶峰，是与众不同的无与伦比之果的精华。因此，首先如何