Chinese
就像蚕用丝束缚自己一样，以心识分别的执着束缚了远离一切执持方式的等持智慧，使其被遮蔽，从而无法如实见到真实的事物。因此，当生起这种远离四边戏论的显空无别平等性的殊胜定解时，就能消除遮蔽实相或真如的一切增益之黑暗，此时，如实无谬地见到法界自生本初实义智慧光明之状态，那就是远离一切二取显现的圣者等持，即各自的自证智慧，它不是具有能取所取的意识生起的智慧。那么，这两者有什么区别呢？意识生起的智慧是对自己的对境进行分别，如“这是这个，那是那个”，并且缘于那个对境进行分别，因为对于色等对境，以及执持那个对境的能境，以及显现和空性，任何一个都不执著或不分别，而是证悟显空双运、离戏平等性的圣者等持智慧，它不是心和心所的具有能取所取之相的任何一种状态。总之，应当了知有无执持方式的差别。因此，以正确的观察善加引导的远离一切戏论的平等性，对这种平等性生起殊胜的定解，以安住于平等性的清净无垢的智慧作为因，就能获得证悟显空双运、离戏平等性的智慧之果。因此，如实地确定实情或真如的见解，以及确定任何一种确定的宗派，就是对于诸法，确定和辨别其自相和共相、体性和自性、显现和空性、有和无等等，这种各自如实证悟的智慧就是无有错乱之垢的量，并且对于真如显空无别离戏平等性的意义，以无垢的智慧能够很好地...
English
Just as silkworms bind themselves with their own silk, so too, the clinging that discriminates with mental concepts binds the Samadhi-wisdom that is free from all ways of grasping reality, obscuring it and preventing one from seeing things as they truly are. Therefore, when this special certainty of the indivisible equality of appearance and emptiness, free from the four extremes, arises, it dispels all the darkness of superimpositions that obscure reality or suchness. At that time, seeing the state of the Dharmadhatu, the self-arisen, primordial, essential wisdom, luminous and without error, as it truly is, is the noble Samadhi free from all dualistic appearances, the self-knowing wisdom of each individual. It is not the wisdom that arises from consciousness, which has the characteristics of grasper and grasped. So, what is the difference between these two? The wisdom that arises from consciousness distinguishes its objects, saying, "This is this, and that is that," and it focuses on and conceptualizes those objects. Because it does not focus on or conceptualize any of the objects such as form, or the grasper that grasps those objects, or appearance and emptiness, but realizes the union of appearance and emptiness, the equality free from elaboration, this noble Samadhi-wisdom is not in any way the characteristic of mind and mental events that have the nature of grasper and grasped. In short, one should understand the difference between having and not having ways of grasping. Therefore, by the correct investigation, well-guided, the equality free from all elaborations, and by generating a supreme certainty in this equality, the cause or the cause of the pure and stainless wisdom that abides in equality, the result of the wisdom that realizes the union of appearance and emptiness, the equality free from elaboration, will be attained. Therefore, establishing the view of reality or suchness as it is, and establishing any definite tenet, is the measure of wisdom that individually and correctly realizes the self-characteristics and general characteristics, essence and nature, appearance and emptiness, existence and non-existence, etc., of all phenomena, and that is free from the defilement of confusion. And for the meaning of reality, the indivisible equality of appearance and emptiness, free from elaboration, with the stainless wisdom, one can well...
Chinese
通过观修正直的、具有殊胜见解的正道，一切法的实性或住性，即法界本元，证入或成熟为实义光明自性的圣者等持，以及一切二取灭尽的智慧，这才是究竟意义上大乘道的真实本体。如果与此真实相应，就能在浊世的此生迅速获得无学双运金刚持的果位。因此，此道是诸乘中最殊胜的，没有其他可以与之相比，所以也是最伟大的。第二，四部续等五颂两句已经阐释。如是，按照密宗续部划分为事部、行部、瑜伽部和无上瑜伽部四类的方式，无上续部的语灌，即四灌顶之道的真实本体，虽然是实义光明双运的究竟智慧，但即使不将其视为超越它的其他乘之顶峰，也必须确定从哪个续部中发挥并安住于所诠释的意义。例如，将轮涅一切法平等性的智慧，即不变大乐之身，发挥并清晰阐释的无二续部吉祥时轮，被认为是所有续部的国王或续部的究竟，同样，也必须分别认为和安立续部的究竟和乘的顶峰。在无上内续玛哈阿努阿迪，即三瑜伽中的阿迪心髓窍诀部中，也从四灌顶中，特别是第四灌顶语灌顶珍宝道的智慧，发挥并极其清晰地阐释了觉性空性无别自生智慧双运无为法，因此，阿迪瑜伽的窍诀部续部是所有无上续部的究竟密意之精华。例如，就像经过十六次提炼的纯金一样，通过对下部其他诸乘的宗义、教理、诀窍进行观察分析，使其越来越纯净或越来越清晰，因此，觉
English
Through meditating on the correct path of uprightness and special understanding, the true nature or abiding nature of all dharmas, that is, the original sphere of reality, the original essence, is attained or matured into the nature of the luminosity of reality. The noble samadhi and the wisdom in which all dualistic appearances subside is the actual basis of the definitive meaning of the Great Vehicle. If one is truly in accordance with this, one will quickly attain the state of Vajradhara, the non-learning union, in this very life in this degenerate age. Therefore, this is the supreme vehicle among all vehicles, and since there is nothing equal to it, it is also the greatest. Secondly, the four tantras, etc., are taught in five verses and two lines. In this way, according to the way in which the tantras of secret mantra are divided into four
Chinese
由于空性无别自生智慧的本性，在此阿底瑜伽续中已完全究竟，因此无需赘言，此乃一切续部的究竟，一切乘之顶峰。因此，以甚深无垢智慧之量，证悟了觉性空性双运自生智慧光明无为之义，即使是无上瑜伽密续，以及内续瑜伽三续的续部及其释义、口诀等，以及大班智达全知荣宗曲桑的无懈可击的理证，也无法驳斥。如果如理思维分析性的教证、理证、口诀等，则超越了七种和他者的辩论领域，任何人也找不到丝毫破绽，因为具备了使任何人也无法驳斥的甚深智慧圆满成熟的特征。嘉察强巴在《经庄严论》中也说：“善法以理智分析等，如所说示现圆满成熟之特征”，由此可知，此论师已被清晰地授记。第三，以“然而见”等五颂三句进行阐述。如此，从经续甚深了义中，已正确阐述了离绝取舍的胜观究竟实相之见，即觉性空性双运自生智慧，然而，由于未能如是证悟，将实相胜观究竟之见，即显空无别离戏平等性，执着于显现和空性等片面，处于具有能取所取之心的心和心所产生的二取境地，那些以教证和理证来阐释和宣说超越心之实相胜观究竟见，即不可言说、不可思议、不可表达之智慧的意义的人，实际上是将不可言说之物作为所说之物，因此与通达实义的智者们的真实意趣极其相悖。因为大圆满阿底瑜伽的见解，是不可思议的觉性空性无别自生智慧，无法以显现和空性、有和无等任何方式来思考，因此是凡庸不净的
English
Since the very nature of self-originated wisdom, inseparable from emptiness, is perfectly and completely realized in this Ati Yoga tantra, it goes without saying that this is the ultimate of all tantras and the pinnacle of all vehicles. Therefore, by the measure of profound, immaculate wisdom, the meaning of self-originated wisdom, luminous and uncompounded, the union of awareness and emptiness, is authentically established. Even the unsurpassed secret mantra, as well as the tantras of the three inner yoga tantras and their commentaries, instructions, and all, and the impeccable reasoning of the great scholar, omniscient Rongzom Chökyi Zangpo, cannot refute it. If one properly contemplates the analytical scriptural authority, reasoning, and instructions, it transcends the seven and the realm of others' refutations, and no one can find even the slightest flaw, because it is perfectly endowed with the characteristic of fully ripening the profound wisdom that no one can refute. Gyaltsap Jampa also said in the Ornament of the Sutras: "The characteristic of complete maturation, such as analyzing good Dharma with reason, etc., as it is shown," by this it should also be understood that this pandita has been clearly prophesied. Third, it is taught with five verses and three lines, beginning with "However, the view." Thus, from the profound definitive meaning of the sutras and tantras, the actual basis of the ultimate view of reality, self-originated wisdom, the union of awareness and emptiness, free from acceptance and rejection, has been correctly taught. However, since it is not realized in this way, the ultimate view of reality, the inseparability of appearance and emptiness, free from elaboration, equality, is grasped as appearance and emptiness, etc., as one-sided, and is in the realm of dualistic perception arising from mind and mental factors that have a grasping mind. Those who explain and proclaim the meaning of the ultimate view of reality, the wisdom beyond mind, inexpressible, inconceivable, and unutterable, with scriptural authority and reasoning, are actually making what is not to be expressed into what is to be expressed. Therefore, it is extremely contradictory to the true intention of the masters who see the meaning. Because the view of the Great Perfection Ati Yoga is inconceivable self-originated wisdom, the union of awareness and emptiness, which cannot be thought of in any way as appearance and emptiness, existence and non-existence, etc., therefore it is ordinary and impure.
Chinese
因为是唯有具有能执所执的心及超越心者。对于究竟的实相，无二的明空自生智慧，其本体本来清净，如实确立本初清净空性之分，是彻却的见解；以及对于自性任运成就之身与智慧的自性，如实确立为法界内明任运成就，非造作之童瓶身，对此坚信不疑，是现量见到光明妥噶，此二者无有差别，各自无有分别，即是本体本初清净的法界，与自性任运成就的光明双运智慧，此乃非造作之大。其他大续部中，也有称为不坏智慧的“底拉嘎”（ཏི་ལ་ཀ་，梵文天城体：tilaka，梵文罗马拟音：tilaka，汉语字面意思：吉祥痣）等等，虽然与任运成就童瓶身只是名称上的差别，意义上并无不同，然而在此大圆满阿底瑜伽中，毫无隐藏地极其清晰地开示并确立，因此，此法被认为是超越一切续部和乘的至高之法。第四，以大圆满心部等的六个偈颂来阐述。其中，光明大圆满的心部窍诀三类中，对于心部窍诀零散要点精通，并且各自实修的成就自在者们，噶举派等的大手印，萨迦派的道果殊胜寂止，以及中观派的双运或离戏大中观等，虽然各自有不同的名称，但实际上，那些真正证悟的，都是超越心及心所的自生光明智慧，因此，它们都是平等的，无有优劣。因此，诸佛和所有成就者们的意趣是一致的，贤哲和成就者们异口同声地宣说，也是基于这样的道理。此外，有些人说自己的光明大圆满比其他大手印等更为殊胜，但如果不能如实证悟超越心的智慧，那么就无法证悟实相法界双运。
English
Because it is only the mind with grasping and the grasped, and that which transcends the mind. Regarding the ultimate reality, the non-dual, self-arisen wisdom of clarity and emptiness, its essence is primordially pure, and establishing the aspect of primordial purity and emptiness as it is, is the view of Trekchö; and regarding the nature of the spontaneously accomplished body and wisdom, truly establishing it as the spontaneously accomplished youth vase body clear within the Dharmadhatu, having unwavering faith in it, is the luminosity Tögal of directly seeing, and these two are without difference, without separation from each other, that is, the essence is the primordially pure Dharmadhatu, and the nature is the spontaneously accomplished luminosity of the union of two wisdoms, this is the great unconditioned. In other great tantras, there are also those called indestructible wisdom, such as "Tilaka" (ཏི་ལ་ཀ་，梵文天城体：tilaka，梵文罗马拟音：tilaka，汉语字面意思：Auspicious mark), etc., although they are only different in name from the spontaneously accomplished youth vase body, but there is no difference in meaning, however, in this Great Perfection Atiyoga, it is taught and established very clearly without concealment, therefore, this is taught as the supreme of all tantras and vehicles. Fourth, it is explained by six verses of the Great Perfection Mind Series, etc. Among them, in the three categories of the Mind Series instructions of the Great Perfection of Luminosity, those who are skilled in the scattered key points of the Mind Series instructions, and the accomplished masters who have practiced them individually, such as the Mahamudra of the Kagyu school, the Lamdre of the Sakya school, the supreme pacifier, and the union of the Madhyamaka school, or the Great Madhyamaka free from elaboration, etc., although they are known by different names, in reality, those who have truly realized are the self-arisen luminous wisdom that transcends mind and mental events, therefore, they are all equal, without good or bad. Therefore, the intention of all Buddhas and accomplished ones is the same, and all scholars and accomplished ones speak with one voice, which is also based on such a reason. Furthermore, some say that their own Luminosity Great Perfection is more superior than other Mahamudras, etc., but if one does not realize the wisdom that transcends the mind as it is, then one cannot realize the reality of the Dharmadhatu union.