English
Therefore, it clearly shows the unchanging nature of self-arisen wisdom. Thus, directly experiencing the indivisible Dharmadhatu, the great Sameness of Union, the Dharmadhatu of bliss wisdom and emptiness, free from all grasping of dualistic appearances of subject and object, is the unsurpassed characteristic of the Mantra Vajrayana. Therefore, the unobstructed spontaneous manifestation, the self-luminous nature, and the three self-arisen wisdoms of awareness are merely different names for the uncompounded great bliss wisdom, and in reality, there is no difference. Therefore, the unobstructed aspect of manifestation, the Sambhogakaya and other Rupakayas, as long as samsara is not empty, constantly protect all impartial beings from all degeneration with temporary benefit and ultimate bliss, and therefore it is the ultimate great bliss of the fruit or the nature of great compassion, or the nature of unconditioned compassion. Therefore, by its very nature or essence, it abides in neither samsara nor nirvana, in emptiness and compassion, or in the inseparability of bliss and emptiness, or in the great wisdom of union, or in the uncompounded great, just as it abides in the basis, free from increase and decrease, by accomplishing the nature of the path of bliss and emptiness, the emptiness of the Dharmadhatu ཨེ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) and the great bliss wisdom of self-luminous nature ཝཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), even in this short life of the degenerate age, the fruit of the great Vajradhara of union will be manifested. Therefore, the basis, path, and fruit are all of definitive meaning, the ultimate fruit of the indivisible Union Vajrayana, the four empowerments or the path of the four empowerments, the self-arisen wisdom of the indivisible awareness of emptiness, that very luminosity, even in other great tantras, is hidden and concealed, but this self-tradition of the Vajra Peak of the Luminous Essence, without hiding or concealing, clearly brings out and expounds this very essence, therefore it is the pinnacle of all ultimate vehicles, the unique and unsurpassed essence of the fruit. Therefore, how first
Chinese
在未生起对离戏、无别、空性、法性平等的见解之前，需要通过各种方法和正确的推理，如理作意，生起好的定解。如果生起了正确的定解，就不要散乱于其他，一心不离定解而修持，好的定解就会越来越清晰，如同灯火般越来越明亮，不断增长，从而摧毁一切对非真实的颠倒执着，以及粗细二取的分别念。要时常精进，努力修持。如果离开了定解，就要再次通过观察，生起定解，并进行修持。第二，首先通过观察等十个偈颂和三个部分来阐述。逐渐地，个人首先要依靠甚深经文的显现，通过正确的推理，将轮回和涅槃的一切法都确定为无别空性，或者双运离戏平等性，这种观察非常重要。如果不通过各自的经文和道理，反复进行好的观察，那么好的定解怎么能在自相续中生起呢？不可能生起。如果好的定解没有在自相续中很好地生起，那么将我和他人执着为实有等等的各种恶劣执着，怎么能消除呢？不可能消除。如果这些恶劣的执着没有消除，那么各种错误的业风怎么能止息呢？不可能止息。如果这些恶劣的业风没有止息，那么各种恶劣的轮回显现怎么能断除呢？不可能断除。如果各种恶劣的轮回显现没有断除，那么被痛苦折磨的这些恶劣感受怎么能穷尽呢？不可能穷尽。那么，什么是好的定解呢？对于有寂轮回和涅槃，从究竟的意义上来说，实相从原始以来就没有丝毫的好坏之分。同样，没有丝毫的好坏之分，正确地了悟轮回涅槃无别平等性的定解，远离一切疑惑的黑暗，才是好的。这样，好的定解就能
English
Until a definitive understanding of the inseparability of appearance and emptiness, free from elaboration, and the equality of suchness arises, one must generate a good conviction through various methods and correct reasoning, by properly examining. Once a correct conviction has arisen, one should not be distracted by anything else, but single-pointedly meditate without separating from that conviction. The good conviction will become increasingly clear, like the light of a lamp growing brighter, continuously increasing, thereby destroying all coarse and subtle dualistic thoughts that cling to what is not true. One must always strive and diligently exert oneself in this. If one ever separates from the conviction, one must again generate that conviction through examination and then meditate. Secondly, the first part is shown through ten verses and three sections, beginning with examination. Gradually, an individual must first rely on the appearance of profound scriptures, and through correct reasoning, establish all phenomena of samsara and nirvana as the inseparability of appearance and emptiness, or the union of two truths, free from elaboration, and equality. This examination is crucial. If one does not repeatedly generate good examination through one's own scriptures and reasoning, how can a good conviction about the nature of reality, the union of appearance and emptiness, free from elaboration, and equality, arise in one's own mindstream? It cannot arise. If that good conviction has not arisen well in one's own mindstream, how can the various bad fixations, such as grasping at self and others as real, be eliminated? They cannot be eliminated. If those bad fixations are not eliminated, how can the various winds of deluded karma cease? They cannot cease. If those bad karmic winds do not cease, how can the various bad appearances of samsara be abandoned? They cannot be abandoned. If those various bad appearances of samsara are not abandoned, how can these bad sufferings of being tormented by suffering be exhausted? They cannot be exhausted. So, what is a good conviction? In the definitive sense, the nature of reality, from the very beginning, has not had even the slightest bit of good or bad in existence, regarding existence, samsara, peace, or nirvana. Likewise, without even the slightest bit of good or bad, the conviction that correctly realizes the inseparability and equality of samsara and nirvana, free from all the darkness of doubt, is truly good. In that way, a good conviction can
Chinese
舍弃这种恶劣的轮回，无需从其他地方寻求美好的涅槃，因为没有舍弃和取舍，在平等性中获得舍弃轮回的涅槃，这似乎是矛盾的。然而，显现的语言之义丝毫没有矛盾，虽然显现为轮回和涅槃，但就实相而言，没有排除或保留，没有舍弃或取舍，轮回和涅槃无二无别，自性成就的平等性，正是道路的关键要点。因此，见解是没有排除或保留，轮回和涅槃无二无别的平等性，而行持是远离取舍。这个口诀的甚深秘密，要好好地研究，并如实地体验其意义。中间要交替进行如理如实的研究，以及由此产生的良好定解的安住。如果研究，就会对离戏的平等性产生良好的定解；如果不研究，最终会执着和迷恋事物。这时，要再次好好地研究，再三研究，对甚深实相的意义产生定解。如果产生了正确的定解，就要在那个定解中，不散乱地一心安住并修习。因为对实相显空双运、离戏平等性的定解，与对自他、有无等颠倒的增益的二元对立，就像光明和黑暗一样，彼此非常矛盾。因此，通过正确的甚深理智进行研究，所有的增益分别念都会被驳倒，从而增进证悟显空无别、离戏平等性的良好定解。最终，即使不反复运用理智进行研究，也能自然而然地产生良好的定解，这时，就在那个定解的状态中，不向其他地方散乱，一心安住。无需再次运用理智，反复推敲已经圆满成立的意义，那又有什么必要呢？例如，当像认识到绳子上没有蛇一样，确定没有蛇时，那个定解就能彻底消除对蛇的执着，如果这样，还要说蛇不在这里，需要反复用理智研究，这不是愚蠢吗？是愚蠢的。
English
Having abandoned this bad samsara, there is no need to seek a good nirvana from elsewhere, because there is no abandoning or adopting. In equality, attaining the nirvana of abandoning samsara seems contradictory. However, the meaning of the words as they appear is not contradictory at all. Although it appears as samsara and nirvana, in reality, there is no exclusion or retention, no abandoning or adopting. The equality of non-duality of samsara and nirvana, spontaneously accomplished, is the crucial point of the path. Therefore, the view is the equality of non-duality of samsara and nirvana without exclusion or retention, and the conduct is freedom from accepting or rejecting. This profound secret of the instruction should be well examined, and its meaning should be experienced as it is. In between, one should alternate between proper and thorough examination and the abiding in the state of good certainty that arises from it. If one examines, a good certainty will arise about the equality of freedom from elaboration; if one does not examine, one will ultimately grasp and cling to things. At this time, one should examine well again and again, and generate certainty about the meaning of the profound reality. If a correct certainty has arisen, one should abide and meditate single-pointedly in that certainty, without distraction. Because the certainty of the union of appearance and emptiness, freedom from elaboration, and equality of reality, and the dualistic opposition of clinging to self and other, existence and non-existence, etc., are as contradictory as light and darkness. Therefore, by examining with correct profound reasoning, all imputational thoughts will be refuted, thereby increasing the good certainty of realizing the non-duality of appearance and emptiness, freedom from elaboration, and equality. Finally, even if one does not repeatedly use reasoning to examine, a good certainty will arise naturally. At this time, one should abide single-pointedly in that state of certainty, without being distracted elsewhere. There is no need to use reasoning again to repeatedly scrutinize the meaning that has already been perfectly established. What need is there for that? For example, when one realizes that there is no snake on the rope, just as it is, and the certainty that there is no snake completely eliminates the clinging to the snake, if that is the case, is it not foolish to say that the snake is not here and that one needs to repeatedly examine with reasoning? It is foolish.
Chinese
是愚蠢的果报。另外，当圣道的证悟，离戏平等性现前的时候，仍然不需要用理智去分析修习，因为现前证悟的各自自证智，对于理由或者根据的依凭的分别念的论证有什么用呢？没有任何用处，例如，对于无错乱的现量见到火，再去用烟的征兆来论证，就非常荒谬了。第三，分为五点。遣除邪见，即是说，远离分别意识的一切执着的等持智慧本身，就是大乘道的正行，也是大乘。以这种方式，说明了阿底瑜伽续部的究竟和乘的顶峰。确定这一点，说明了什么是胜于其他的。说明了所有经、续、窍诀的究竟要义，与光明大圆满无别，并且说明了它是万物的本源。说明了各自的凡夫可以修习与此相应的智慧的方式。第一，如果分析等等，用十一个偈颂来说明。如果不是像上面依次说明的那样，如果无论如何，在远离分析的时候，就不能正确地见到和证悟实相，如果是这样，那么圣者们的等持智慧和诸佛的智慧，一切智和无害于世间的智慧，也就是没有错乱之因的智慧，那么，它和它所取的对境，真实的自相，对你来说，就会变成颠倒的对境。因为这些现量已经如实地证悟了自己的对境，所以在它们自己的时候，就没有分别念的分析，因为如果远离分析，就会承认不能证悟实相。因此，在远离一切四边戏论的，如实证悟双运平等性的，非常清晰的，特殊的觉性面前，认为这是这个等等的执着的分辨，即使是非常细微的，也没有位置和机会，所以是远离一切执着的。当分别念的分析，以空和不空来执着的相执着的时候，
English
It is the fruit of foolishness. Furthermore, when the realization of the noble path, the equality free from elaboration, becomes manifest, there is still no need to cultivate with reasoning analysis, because what is the use of reasoning argumentation of conceptual mind that relies on reason or signs for the self-cognizant wisdom of individual manifest realizations? There is no need at all, for example, it is extremely absurd to use the sign of smoke to argue for seeing the fire itself with unerring direct perception. Third, there are five points. Eliminating wrong views, that is, the samadhi wisdom itself, which is free from all grasping of discriminating consciousness, is the actual basis of the Mahayana path and is also the Great Vehicle. In this way, it explains the ultimate of the Atiyoga tantra and the pinnacle of the vehicle. Establishing this, it explains what is superior to others. It explains that all the ultimate meanings of the sutras, tantras, and instructions are inseparable from the clear light Great Perfection, and it explains that it is the source of all. It explains how individual ordinary beings can cultivate the wisdom that is in accordance with it. First, if analysis, etc., is explained in eleven verses. If it is not as explained above in sequence, if in any way, when one is free from analysis, one cannot correctly see and realize the ultimate reality, if this is the case, then the samadhi wisdom of the noble ones and the wisdom of the Buddhas, the omniscient and harmless wisdom of the world, that is, the wisdom without the cause of confusion, then it and its object of grasping, the true self-character, will become an inverted object of grasping for you. Because these direct perceptions have already realized their own objects as they are, therefore, at their own time, there is no analysis of conceptual mind, because if one is free from analysis, one will admit that one cannot realize the ultimate reality. Therefore, in the face of the very clear and special awareness that realizes the union of equality, free from all four extremes of elaboration, as it is, even the very subtle discrimination of clinging to this and that, etc., has no place or opportunity, so it is free from all clinging. When the analysis of conceptual mind, with the clinging to characteristics that grasps emptiness and non-emptiness,