English
In this way, to cling to the very nature of the Dharmadhatu, which is inseparable from appearance and emptiness, as not being empty, and to deny the very appearance of the clear light wisdom that is non-dual with the Dharmadhatu, is contrary to all of these. The ultimate meaning of the sacred reality, the union of two, the very appearance of the clear light wisdom that is inseparable, to deny it is contrary to all of these. The ultimate meaning of the sacred reality, the union of two, the wisdom that is inseparable, the Dharmadhatu and awareness, or the Dharmadhatu and wisdom, the profound state of being primordially inseparable, that very state, its own nature is nakedly bare, impossible to indicate or express with signs like "this," reasons, examples, or concepts. Therefore, it is considered to be far beyond the realm of speech, thought, and expression. Although this is so, it is not the case that no one can realize it, as the outsiders believe, like an involuntary creator. Rather, in this way, relying on the appearance of the immaculate scriptures, through analysis with immaculate reasoning, the samadhi of the noble ones that is drawn forth, the very nature of the union of two that is inseparable, the pure wisdom that yogis obtain individually through the experience of self-aware wisdom, can ascertain that the appearance and emptiness of the Dharmadhatu are inseparable. Thus, it clearly elucidates the reality that needs neither to be rejected nor established, like a lamp, it can dispel all doubts. For yogis, this is manifestly apparent. The third part is explained through three verses, such as "Sutra path, means, etc." In the Sutra path, the aspect of skillful means appearance and the aspect of wisdom emptiness, the two mutually contain each other in a way that makes them inseparable. However, in this profound path of Vajrayana mantra, the skillful means appearance and wisdom emptiness are primordially inseparable. It is only through the difference of realizing and familiarizing oneself with direct experience. In terms of the nature of the meaning itself, the great Madhyamaka free from elaborations, in which appearance and emptiness are integrated, and the great perfection of clear light that is inseparable from the Dharmadhatu and wisdom, both are the same in the wisdom of the union of two that is inseparable, merely categories of names or terms that represent it. Apart from that, there is no higher or more supreme view, because appearance and emptiness, the two truths, are alternately established as existent and nonexistent, and two
Chinese
因为没有“是”或“非是”等等的执着，远离一切四边戏论。如果存在一种不同于一切执着的观点，那它本身就成了具有执着的戏论。第二，详细阐述显密道之要点与见解之差别。通过经部等五又二分之一颂词来阐述。如此，虽然显密之见解，即法界空性显现双运、离戏论在意义上是相同的。然而，经部中，对于真俗二谛或显空、或方便智慧双运的智慧之义，通过以辨析二谛的理证进行分析，以比量来确定并修习。而在金刚乘殊胜无上密法中，瑜伽士们各自在自宗的理智智慧之界中，将无离无合的双运智慧直接、刹那间强制性地体验，从而以现量成立，因此极为深奥且殊胜。因为那个缘故，对于显空真俗二谛双运的中观，也有分别辨析二谛的量，即心生智慧，是因或道的中观；以及由这两个量所引导的，显空真谛二者无别、一味的本体，即圣者等持的智慧双运，是果的中观。二者依次是因和果，或者说是名识和智慧的阶段。同样，显宗和密宗的见解也是如此。显密见解的差别，也是以比量和现量，或者说是名识和智慧的阶段，或者说是因和果的方式，后者比前者更殊胜。因为前者是具有二取的心生智慧的部分，而后者是超越心识的双运无二智慧。因此，后者被赞叹和阐述为“大空性离戏”、“俱生大印”、“光明大圆满”等，以“大”字来显示其比前者更为殊胜。第三，阐述以该方式也象征其他。
English
Because there is no grasping at "is" or "is not" etc., it is free from all four extremes of elaboration. If there were a view that differed from being free from all grasping, then that itself would become an elaboration with grasping. Second, specifically showing the key points of the path and the differences in view between Sutra and Tantra. However, it is shown by five and a half verses from the Sutra, etc. Thus, although the view of Sutra and Tantra itself, which is the union of appearance and emptiness in the realm of phenomena, is the same in meaning as being free from elaboration. However, in the Sutra, whatever meaning of wisdom that unites the two truths, or appearance and emptiness, or skillful means and wisdom, is analyzed by reasoning that examines the two truths, and is established and meditated upon by inference. In the supreme Vajrayana, the secret, unsurpassed Tantra system, the yogis directly, in an instant, forcefully experience the union of wisdom that is inseparable in the realm of their own wisdom of reasoning, and thus it is established by direct perception, and is therefore extremely profound and particularly excellent. For that reason, this Madhyamaka that unites appearance and emptiness, the two truths, also has the measure that separately examines the two truths, which is the wisdom arising from the mind, the Madhyamaka of the cause or path; and the essence of the two truths of appearance and emptiness, which are led by these two measures, are inseparable and of one taste, which is the wisdom of the union of the samadhi of the noble ones, the Madhyamaka of the result. The two are respectively the stages of cause and effect, or the stages of consciousness and wisdom. Similarly, the views of Sutra and Tantra are also like that. The difference between the views of Sutra and Tantra is also that the latter is more and more excellent than the former in terms of inference and direct perception, or the stages of consciousness and wisdom, or the way of cause and effect, because the former two are parts of the mind-born wisdom that has dualistic appearance, while the latter is only the non-dual wisdom of union that transcends the mind. Therefore, this latter is praised and taught with the word "great," such as "Great Emptiness Free from Elaboration," "Innate Great Seal," and "Clear Light Great Perfection," to show that it is more excellent than the former. Third, showing how that method also symbolizes others.
Chinese
再者，关于实相，也用三个偈颂来阐述。因此，在经、续、论著中，无论说了多少关于实相的内容，都像前面中观一样，可以分为两种：一种是包含五蕴、十二处、十八界的显现之事物皆空的实相，即无遮；另一种是显空、二谛无别的实相，即双运的智慧。虽然都用“实相”这一个名称来表达，但所表达的意义，一个是本体空性的法界，以及本来不可分离的自性光明之显现，即舍弃的断空；另一个是不舍弃的显空双运的差别，就像天空和大地一样，存在着高低之分。同样，关于法性、真如，也有事物空性的法性，即无遮；以及二谛无别的法性，即双运的智慧这两种。关于法界，也有事物空性的无遮，以及二谛无别的双运之法界这两种。关于空性，也有空性无遮和空性双运这两种。关于离戏，也有断空或单空之离戏，以及二谛无别或显空双运之离戏这两种。关于寂灭边，也有无遮断空，以及显空双运之寂灭这两种。关于胜义，也有无遮名相和双运非名相之胜义这两种。以及等等，用“等”字包括涅槃、无为、自性身、法界智慧等等，也有无遮断空的，以及显空双运的，即各有两种。虽然表达的名词或声音相同，但所表达的意义，无遮断空和显空双运的差别，或者说是究竟和暂时的差别，就像天空和大地一样，非常巨大。因此，对于因和果，或者粗大和细微，或者后得和入定，或者识和智慧的行境，要分别开来，用无垢的教理来正确地阐述，不要混淆。例如，“辛度”这个词，要根据不同的情况来理解它的含义。例如：
English
Furthermore, the nature of reality is also explained with three verses. Therefore, in the Sutras, Tantras, and Shastras, however much is said about the nature of reality, just like how Madhyamaka was divided into two earlier, there are two types: one is the nature of reality where all phenomena included in the five aggregates, twelve ayatanas, and eighteen dhatus are empty, which is non-affirming negation; the other is the nature of reality where appearance and emptiness, the two truths, are inseparable, which is the wisdom of union. Although the single term "nature of reality" is used to express both, the meaning expressed differs: one is the essence of emptiness, the dharmadhatu, and the naturally luminous appearance that is inseparable from the beginning, which is the emptiness of abandonment; the other is the difference between the union of appearance and emptiness that is not abandoned, like the height and depth of the sky and the earth. Similarly, regarding dharmata and tathata, there is the dharmata of the emptiness of phenomena, which is non-affirming negation, and the dharmata of the inseparability of the two truths, which is the wisdom of union. Regarding dharmadhatu, there is the non-affirming negation of the emptiness of phenomena, and the dharmadhatu of the union of the inseparability of the two truths. Regarding emptiness, there are emptiness as non-affirming negation and emptiness as union. Regarding freedom from elaboration, there is freedom from elaboration as sheer emptiness or single emptiness, and freedom from elaboration as the inseparability of the two truths or the union of appearance and emptiness. Regarding the limit of cessation, there is non-affirming negation as sheer emptiness, and cessation as the union of appearance and emptiness. Regarding ultimate truth, there is ultimate truth as non-affirming negation and ultimate truth as the non-conceptual union. And so forth, the word "etcetera" includes nirvana, the unconditioned, the svabhavikakaya, the wisdom of dharmadhatu, etc., there are those of non-affirming negation as sheer emptiness, and those of the union of appearance and emptiness, i.e., two of each. Although the expressing term or sound is the same, the meaning expressed, the difference between non-affirming negation as sheer emptiness and the union of appearance and emptiness, or the difference between ultimate and provisional, is as vast as the height and depth of the sky and the earth. Therefore, regarding cause and effect, or gross and subtle, or subsequent attainment and meditative equipoise, or the objects of consciousness and wisdom, they should be distinguished separately, and explained correctly with the stainless teachings and reasoning, without confusion. For example, the word "Sindhu" should be understood according to the different situations in which it is used. For example:
Chinese
那悉达巴·翁吉（་ན་སིནྡྷ་པ་འོན་ཅིག་）的意思也像去打仗时要乘坐战车，渡河时要乘船一样，需要明白这些道理。对于不区分同时和后时的承诺，在愚昧的黑暗中徘徊，犹如索玛尼之网。愿能彻底驱散黑暗，让智慧的太阳闪耀光芒。这无上的金刚明咒，真是太奇妙了！这是中间的偈颂。第三，欢喜并总结教诲，分为三部分：欢喜并以恭敬赞颂，劝请他人明了奇妙的佛法明灯，并祈祷；宣说持有和讲述殊胜佛法的法器；总结精华的真实教诲。第一，如是甚深等以十个偈颂来阐述，如是对于极难理解的甚深意义之处，如所阐述的，七种提问，具有甚深或甚深且广大的意义，如是以无垢的教理妥善阐述的语句，在正确解释之时，突然出现的宗派提问者，也对甚深极难理解的七处意义，生起定解，远离疑惑的黑暗，心生欢喜，以恭敬的身体，口中如此说道：唉呀！以悲伤的语气，例如住在小井里的乌龟，认为小井就是大海，极其骄傲自满，一旦见到大海，就会沮丧、昏厥而死一样，对于自己不了解的其他宗派，深奥的经续佛法，如同大海的深渊，自己没有如实见到和理解，反而认为自己的宗派，如同井里的水，极其自负骄傲，品尝着傲慢的滋味，我们这些人的傲慢自大，被您所说的奇妙甚深之语彻底摧毁，这真是令人欢喜和恭敬的殊胜之处啊！因此，因为极其甚深和广大，是奇妙之语的来源，第二位一切知者荣宗玛哈班智达·曲桑，以及胜者之王一切知者龙钦饶绛，他们的美名白伞在三界显赫高扬，尊者语自在
English
The meaning of "Na Sindhupa Ongjik" is also like needing to ride a chariot when going to war and boarding a boat when crossing a river, one needs to understand these principles. Regarding the commitment that does not distinguish between simultaneity and subsequence, wandering in the darkness of ignorance, like the net of Soma Ni. May it completely dispel the darkness and let the sun of wisdom shine brightly. This supreme Vajra mantra, how wonderful! This is the intermediate verse. Third, rejoicing and summarizing the teachings, divided into three parts: rejoicing and praising with reverence, urging others to clarify the wonderful lamp of Dharma, and praying; proclaiming the vessel that holds and speaks the supreme Dharma; summarizing the actual essence of the teachings. First, "Thus profound," etc., is explained in ten verses. Thus, regarding the extremely difficult to understand profound meaning, as explained, the seven questions, with profound or profound and vast meanings, as the words properly explained by the immaculate teachings and reasoning, when correctly interpreted, the questioner of the sudden sect also generates definite understanding of the seven places of profound and extremely difficult to understand meaning, free from the darkness of doubt, rejoices, and with a reverent body, says with his mouth: Alas! In a sorrowful tone, for example, a turtle living in a small well, thinking that the small well is the great ocean, extremely proud and complacent, once it sees the great ocean, it will be frustrated, faint, and die. Similarly, for other sects that one does not understand, the profound Sutra and Tantra Dharma, like the abyss of the great ocean, one has not truly seen and understood, but instead thinks that one's own sect, like the water in a well, is extremely arrogant and proud, tasting the flavor of arrogance. The arrogance of us, these people, has been completely destroyed by your wonderful and profound words. This is truly a supreme place of joy and reverence! Therefore, because it is extremely profound and vast, it is the source of wonderful words, the second omniscient Rongzom Mahapandita Chö Zang, and the King of Victors, the omniscient Longchen Rabjam, their white umbrella of fame is prominently raised and renowned in the three realms, the venerable Lord of Speech