Chinese
由于佛陀所见唯有如此，除此之外别无他物，因此唯有此才是究竟的量，内外一切不净的显现，皆从原始以来就安住于清净的智慧法身中，凡是如此立誓者，对于那些处于成就顶峰，具备深刻的经文、理智的智慧之眼的人来说，是非常明确和清楚的，而不是其他思辨的领域。 即使如此，这与众不同的甚深至高法门，是所有法门的顶峰，拥有奇妙非凡的光芒，拥有成千上万的光芒，像这无比清晰的光芒四射的太阳一样，那些低劣的、缺乏深刻经文和理智智慧之眼的众生，就像是瞎眼的夜行鸟一样，大多数都无法看到甚深的意义，因此无法理解上面所说的内容。 第三，其中以“究竟”等两段偈颂和三句来阐述。 其中，那极其究竟的无二平等性之界，不会显现为其他任何事物，只会显现为本尊，这样既不能片面地或绝对地证实，但实际上，所有不净的显现，其自解脱的自性，从原始以来就极其清净的法界大圆满，以及自性光明的分显，智慧法身二者，从一开始就是双运不可分离的，因此，所有显现的部分，从原始以来就安住于清净的智慧本尊之中，即使以安住方式进行分析推理也不会有任何损害，因为已经完全断除了包括二障习气在内的一切，或者说，那极其清净的显空双运之界与智慧无别，因为那是究竟的真如。 第二，地道景象清净与不清净，安住景象不一致而显现各种各样的方式是：以“除此之外”等五段偈颂和两句来阐述。 极其清净的佛陀所见如何，除此之外，无论谁以何种方式进行推测，那都不是法界原本无二的究竟真实意义，因为二障习气
English
Since what the Buddha sees is only that, and there is nothing else besides, therefore only that is taken as the ultimate measure, and all these impure appearances of inner and outer phenomena, from the very beginning, abide in the pure wisdom Dharmakaya, whoever vows thus, for those who are at the peak of accomplishment, endowed with profound scriptures and the excellent eye of intellectual wisdom, it is very established and clear, but it is not the object of other speculations. Even so, this extraordinary profound supreme vehicle, which is the pinnacle of all vehicles, possessing wonderful and extraordinary rays of light, possessing hundreds of thousands of rays of light, like this sun that radiates hundreds of thousands of extremely clear rays of light, those inferior beings who lack the eye of profound scriptural and intellectual wisdom, like the owl-like beings, mostly become like the blind in seeing the profound meaning, therefore they do not understand what was stated above. Third, it is explained with two verses and three lines, beginning with "ultimate." Among them, that extremely ultimate non-dual equality realm, does not appear as anything else, but only appears as deities, thus it cannot be proven unilaterally or absolutely, but in reality, all impure appearances, their self-liberated nature, from the very beginning, the extremely pure Dharmadhatu Great Perfection, and the self-luminous manifestation, the two wisdom Dharmakayas, from the very beginning are inseparable in union, therefore, all the manifested parts, from the very beginning, abide in the pure wisdom deities, even if analyzed with reasoning about the way of abiding, there is no harm, because all obscurations, including the habitual tendencies of the two obscurations, have been completely abandoned or are extremely pure, the indivisibility of appearance and emptiness, is inseparable from wisdom, because that is the ultimate suchness. Second, the way the ground and path appear, pure and impure, and the way the abiding appearances are inconsistent and appear in various ways, is explained with five verses and two lines, beginning with "other than that." How the extremely pure Buddha sees, other than that, no matter who speculates in what way, that is not the ultimate true meaning of the Dharmadhatu, which is originally non-dual, because the habitual tendencies of the two obscurations
Chinese
因为没有完全去除这些，所以在状态和现象的各个方面都是不一致的。因此，在暂时的瑜伽士的道路显现中，例如，眼睛的缺陷清除的程度，昏暗的显现也会变得同样清晰。同样，主体遮蔽的污垢清除的程度，客体也会变得同样清晰可见。即使主体清除了污垢，客体也不会因此变得不清净，或者存在不清净的客体，因此只有清净。因此，应该理解客体和主体的清净是无二的。即使如此，如果一个人清除了所有不清净的错觉显现，证悟成佛，那么是否意味着其他人也不会再看到任何不清净的事物呢？并非如此，因为除了佛陀之外，其他人仍然会看到不清净的事物，因为他们自己的显现被不清净的遮蔽所遮蔽，所以会显得不清净。因此，在真实的状态中，客体和主体的自性从一开始就没有被遮蔽所染污，非常清净，但由于自显错觉的突发污垢遮蔽了自身，就像黄疸病人看不到海螺一样，因此必须努力清除这些污垢。而且，这些需要清除的突发污垢，也并非独立于自身本性清净之外，存在需要清除的不清净污垢，因此应该知道，从一开始就安住于自性清净的光明平等性之中。第三，阐述了不理解和理解的过患和功德果报。就像这样，用两句偈颂和一个偈颂的半句来阐述。就像这样，在没有理解显现、状态、身体等客体和主体各种不同，实则自性平等大的时候，由于执着于状态、身体等各种事物，幼稚的凡夫俗子们，对什么产生贪恋和执着，这些幼稚的人们因为将自显错觉为他物而感到迷惑，这种迷惑就像蚕一样，自己束缚自己。如果各种显现是自显的
English
Because these are not completely removed, there is inconsistency in all aspects of state and phenomena. Therefore, in the temporary appearance of the yogi's path, for example, the extent to which the eye's defect is cleared, the dim appearance will become just as clear. Similarly, the extent to which the subject's obscuring impurities are cleared, the object will also be seen as being just as clear. Even if the subject clears the impurities, the object will not become impure because of it, or there will be no impure object, therefore there is only purity. Therefore, it should be understood that the purity of object and subject are non-dual. Even so, if one person clears all impure illusory appearances and attains enlightenment or Buddhahood, does that mean that no one else will see any impure things? It will not be the case that others besides the Buddha will not see impure things, because their own appearances are obscured by the obscurations of impurity, so they will appear and be seen as impure. Therefore, in the true state, the nature of objects and subjects has never been stained by obscurations from the very beginning, and is extremely pure, but because the sudden impurities of self-appearance delusion obscure themselves, just as a jaundiced person does not see a conch shell as pure, one must strive to purify those impurities. Moreover, these adventitious impurities that need to be purified are also not established as impure impurities separate from their own nature of purity from the very beginning, therefore it should be known that from the beginning they abide in the equality of self-nature purity and luminosity. Third, the faults, merits, and fruits of not understanding and understanding in that way are explained. In this way, it is explained by two verses and one line. In this way, when one does not understand that the various differences of appearances, states, bodies, etc., of objects and subjects are actually the great equality of self-nature, because of clinging to the various states, bodies, etc., childish ordinary beings, whatever they are attached to and cling to, these childish people are deluded by mistaking their own appearances for other things, and this delusion is like a silkworm, binding itself. If the various appearances are self-appearing
Chinese
如果像我一样证悟并习惯于大平等，那么轮回和涅槃的一切法，也将在双运味一的状态中，获得究竟果位的稳固地位，脱离三时的执着，因此四时平等，三时无时，在光明本净的广阔虚空中，不是由因而生，不是由缘而起，因此自生的智慧，成为一切智智的胜者，即证得智慧法身。第三，成就大清净平等之理和确定的功德。以大清净平等等四句两行来表示。像这样，如果很好地证悟并成就了，一切法本来就安住于大清净平等中的这个甚深之理，那么对于它来说，显现和空性等任何事物都不会成立，因为以各自的自性为空性的要点，空和不空、轮回和涅槃等任何事物都是可以的，并且是合理的。像这样，清净和不清净等轮回和涅槃的显现，因为缘起无碍，所以任何事物都可以显现，并且非常合理。除此之外，如果考察任何不以自己的自性为空性的常法和没有显现的断灭空等，那么对于它来说，空和不空等任何事物都不会成立，并且轮回和涅槃的无量显现没有阻碍，因此这些缘起任何事物都不会显现，因此会变成断灭。像这样，与很好地宣说空性和缘起二无别的缘起法本身就非常相违背。因此，对于深信不疑地获得证悟无二真谛大清净平等之理的唯一途径来说，就是空性和缘起无违的双运殊胜道。因此，如果对显空无别或双运生起并习惯于确定的智慧，脱离一切怀疑的黑暗，那么一切法从一开始就在大清净平等中，在脱离增减的胜者坛城中自然解脱，世间轮回、空和不空、清净和不清净等，对于法性大清净平等双运，对于凡夫心识无法思议的意义本身，就会从内心深处生起殊胜的甚深忍辱。
English
If, like me, one realizes and becomes accustomed to the great equality, then all the dharmas of samsara and nirvana will also, in the state of union and equal taste, attain the firm ground of the ultimate fruit, and be free from the clinging of the three times. Therefore, the equality of the four times, the timelessness of the three times, in the vast expanse of the primordially pure luminosity, not born from cause, not arising from conditions, therefore the self-born wisdom, becoming the victor of all-knowing wisdom, that is, attaining the wisdom dharmakaya. Third, the manner of accomplishing great purity and equality and the qualities of certainty. It is shown by four verses and two lines, such as great purity and equality. Like this, if one well realizes and accomplishes this profound manner in which all dharmas are inherently abiding in great purity and equality, then for it, appearance and emptiness, etc., nothing is established, because with the key point of being empty in their own nature, emptiness and non-emptiness, samsara and nirvana, etc., anything is possible and reasonable. Like this, the appearances of samsara and nirvana, such as purity and impurity, etc., because of unobstructed dependent arising, anything can appear, and it is very reasonable. Other than that, if one examines anything such as the eternal that is not empty in its own nature and the nihilistic emptiness without appearance, then for it, emptiness and non-emptiness, etc., nothing will be established, and the boundless appearances of samsara and nirvana are without obstruction, therefore these dependent arisings will not appear in anything, therefore it will become annihilation. Like this, it is extremely contradictory to the very well-spoken dependent arising that is inseparable from emptiness and dependent arising. Therefore, for the only path of unwavering faith in attaining the realization of the great purity and equality of the non-dual truth, it is precisely this supreme path of union that is the non-contradiction of emptiness and dependent arising. Therefore, if certain knowledge, free from all the darkness of doubt, arises and becomes accustomed to appearance-emptiness inseparable or union, then all dharmas from the beginning are in great purity and equality, naturally liberated in the mandala of the victors, free from increase and decrease, the world of samsara, emptiness and non-emptiness, purity and impurity, etc., for the very meaning of the nature of dharma, great purity and equality, union, which is inconceivable to the ordinary mind, supreme profound forbearance will arise from within.
Chinese
啊！那时，在一个微尘的范围内，能看到微尘数量的佛的净土及其所依和能依，在极短的一刹那间，也能显现和看到无数的劫，等等。也就是说，显现的事物从一开始就是真相空性，显现而无自性的幻觉的定解，是佛的不可思议的甚深行境，能够很好地进入其中。第三，以不可思议的方式进行阐述并总结要点：因此，用“自显现”等四句偈和两句诗来阐述。因此，一切法从一开始就是显空、清净平等、真谛无别，或者说安住于双运之中的意义，为了象征这个意义，自显现没有局限，所以称为无偏，也就是远离一切局限和偏袒。基界不可思议，法性空与非空等戏论也都能成立。如同火和热一样，显空无别或者说是双运，等等。即使像这样，对于宗派的甚深法理，花费一百年的时间努力反复思考，因为自己相续中没有对甚深意义的长期串习，或者说没有长期串习的因，那么现在即使运用巨大的智慧精进修习，也并非不佳，而是非常好的，但仍然不能如实领会，因此不会真正理解。正如所说：“听闻广博，但他人无法领会。”因此，无论显宗密宗的多少甚深宗义，所有这些宗义的意旨深处都汇集和归向何处呢？百千圣妙法甘露之河的一切精华都汇入的大海，也就是显空双运、究竟的清净平等、真谛无别地安住，这真是比稀有更稀有，真是太奇妙了！像这样，究竟的实相与一切显现的现象完全一致，除此之外，所显现的其他清净与不清净的现象，有时并不确定，是无常的，会产生欺骗等等。断除一切障碍，如实达到究竟的实相，显现清净平等、真谛无别双运的智慧是不会改变的，所以是常