Chinese
在此，通达明空双运之智慧，如实照见究竟实相，于彼真如中，境与有境之戏论等皆不成立，故法界真如无有分别，是故说为一，诸乘于此得究竟。此界自性非空，故非断常断空，而是双运本初法性如实显现，故声闻、缘觉、菩萨圣众，皆直接或间接趋入并归于此，除此以外别无他途，以是之故，证悟此即是究竟一，此理唯是极其合理。三、因此，以“此理”等两句偈颂宣说。因此，如是善为了解上述之理，则能了知决定意义之经教，及其释疏龙树父子之宗派，如中观根本慧论、入中论等，以及弥勒菩萨之论著，如现观庄严论、辨中边论等所说，皆无丝毫之自相矛盾。彼此犹如红糖蜂蜜，味道相同，无需取舍，安乐入心，无需舍一取一，而是同时如意受用，安乐融摄，从而于同一密意生起轻易之信解。若非如是诠释，则如食不适之食，致使腹中生出无法医治之肿瘤一般，若了知了义经续与中观根本慧论、入中论及般若经等之密意相互矛盾，则需舍一取一，犹如腹中生出巨大之不适肿瘤，此时若以经续论典深奥之教证，与未偏执一方之如理正理，犹如单面双面锋利之尖刀，同时刺入并猛烈抨击，则内心深处定会因无法忍受而对佛法与补特伽罗生起邪见，以诽谤之语喧嚣，痛苦不堪，定将遭受极大之损害，故当谨慎！了义经续论典相违背，教理歧途漫游之迷途者。
English
Here, the wisdom that unites clarity and emptiness, seeing the ultimate reality as it is, in that very suchness, the elaborations of object and subject, etc., are not established at all. Therefore, the Dharmadhatu, the suchness, is without differentiation, hence it is said to be one, in which all vehicles reach their culmination. That realm is not empty in essence, so it is neither permanent nor utterly empty, but the co-emergent, primordial nature of reality manifests as it is. Therefore, all Shravakas, Pratyekabuddhas, Bodhisattvas, and noble ones, directly or indirectly, rely on and flow into it, and there is no other way besides this to reach the ultimate. Because of this crucial point, realizing this is the ultimate oneness, and this reasoning is only extremely reasonable. Thirdly, therefore, this is taught by two verses, starting with "Therefore, this way". Therefore, if one comes to understand well the above-mentioned reasoning, then one will realize that the definitive meaning of the teachings and their commentaries, such as the tradition of Nagarjuna and his son, like the Fundamental Wisdom of the Middle Way and the Introduction to the Middle Way, and the excellent treatises of Maitreya, such as the Ornament of Clear Realization and the Discrimination of the Middle and the Extremes, as they are taught, have not even the slightest fault of internal contradiction. Mutually, like brown sugar and honey, having the same taste, there is no need to accept or reject, but they comfortably enter the mind. There is no need to reject one and accept another, but simultaneously, as desired, they are enjoyed and comfortably integrated, so that easy confidence arises in the same intention. If it is explained otherwise, it is like eating unsuitable food, causing an incurable tumor to grow in the stomach. If one understands the meaning of the definitive Sutras and Tantras, the Fundamental Wisdom of the Middle Way, the Introduction to the Middle Way, and the Prajnaparamita Sutras, etc., to be mutually contradictory, then one needs to reject one and accept another, like a large, uncomfortable tumor growing in the stomach. At that time, if one attempts to simultaneously insert and violently strike with various sharp awls, like a sharp knife with one or two edges, using profound scriptural citations from the Sutras and Tantras and unbiased, correct reasoning, then from the depths of one's heart, due to unbearable pain, one will develop wrong views towards the Dharma and individuals, and one will be tormented by various noises of slanderous speech, and one will certainly suffer great ruin. Therefore, one should be careful! The definitive Sutras, Tantras, and treatises contradict each other, a wanderer straying on the path of reasoning and scripture.
Chinese
如是宣说的七马之自在者，难道不是在经论理证的虚空中获得了自在吗？ 如是说。第三个问题的回答，关于随顺安住的执持方式存在与否的回答有三：随顺安住的执持方式不存在的辨别，遣除谬误遮蔽的理由和盘托出；存在与不存在二者作为道之加行和正行，无误地阐释随顺安住的进入方式；最终以定解所引导的禅定力，从一切执持方式中解脱，转变为随顺安住的智慧虚空的方式。第一部分有二：确定说执持方式不存在的正确与错误的观点；为了清晰地证悟正确的意义，以理智遣除谬误遮蔽的错误之处。第一部分也有二：善加证悟，阐释为无边际的圣者智慧；错误地证悟，阐释为保留庸常的错乱意识。第一，以见之正行等两颂及一偈进行阐释，其中，对于安住实相见之正行，在随顺安住并修持之时，对于存在与不存在等任何事物都不执持，不应执持，如是说。若以正确的理智善加观察，则对于任何事物都不执持之义，善加证悟者为正确，错误地证悟而于错乱中漂泊者，二者皆有。前者是对于存在与不存在等四边戏论全部解脱的法界显空双运自生智慧，如实地证悟，超越一切思议言说。如《入行论》云：‘何时实与非实，不立于心前，尔时无余相，灭除于所缘。’如是所说，二取消失的圣者随顺安住，在各自自证智慧的面前，空与不空、存在与不存在等戏论任何也不存在，如实地见到，因此对于存在与不存在等的执持全部在法界中如水入水般，自性消融而消失。证悟空明离戏的智慧，是他人无法言说的，如同观望晴朗的虚空一般。如《摄般若波罗蜜多经》云：见虚空
English
Thus spoke the master of the seven steeds, has he not attained freedom in the sky of scripture and reasoning? So it is said. The third question's answer, regarding the appropriateness of whether or not there is a holding onto equanimity, has three parts: Differentiating the view that there is no holding onto equanimity, along with the reasons for dispelling errors and obscurations; demonstrating the unerring way to engage in equanimity, establishing both presence and absence of holding as the actual application of the path; and finally, how the power of meditation, led by ultimate certainty, transforms into the expanse of equanimity-wisdom, free from all holding. The first part has two aspects: Identifying the correct and incorrect views of stating that there is no holding; and clarifying the errors of obscuration in order to clearly realize the true meaning. The first part also has two aspects: Explaining that perfect realization is the wisdom of the noble ones, free from extremes; and explaining that incorrect realization is ordinary deluded consciousness, left as it is. First, it is taught with two verses and one line, such as the actual basis of the view. Thereupon, regarding the actual basis of the view of abiding in reality, when abiding in equanimity and cultivating, one does not grasp at anything, such as existence or non-existence, and it is said that one should not grasp. If one examines this well with correct reasoning, then there are two kinds of people who understand the meaning of 'not grasping at anything': one who understands it well and is correct, and one who wanders in delusion due to incorrect understanding. The first is the wisdom of the Dharmadhatu, the union of appearance and emptiness, self-arisen, which is free from all the elaborations of the four extremes, such as existence and non-existence, and which is realized as it is, transcending all thought and expression. As it is said in the *Bodhicaryāvatāra*: 'When neither things nor non-things, remain before the mind, then, there being no other aspect, there is perfect peace, free from any object.' As it is said, the equanimity of the noble ones, in which dualistic appearance has subsided, in the presence of the self-aware wisdom of each individual, there is no elaboration of emptiness and non-emptiness, existence and non-existence, and so on, and it is directly seen that all grasping at existence and non-existence, and so on, dissolves naturally into the Dharmadhatu, like water poured into water. Seeing the wisdom that is empty, clear, and free from elaboration cannot be described by others, and is like looking at the expanse of clear sky. As it is said in the *Queen of the Victorious Ones Collection*: Seeing the sky
Chinese
如是善说有情之语，当细察如见虚空之义。如是见法，如来亦曾宣说。所见景象，无法以他喻比拟。如是说。第二，第二以“无忆”等两颂及一句偈颂宣说。于何亦不执著之义，以邪分别，远离第二见之定解，欲如无忆呆滞之状安住者，乃未见实相而欲安住于无为，与和尚之宗相同。如是，于实相离戏平等性，未如实定解，亦未如实证悟，任其自然，心无所作，如是以执著，于无忆呆滞之状，无勤安住于禅那，以自性空性之本体，更见光明之智慧，然无有智慧之分，譬如于深海投石，如是，不辨此是何物，已成无有，识流不增胜，而住于庸常，则不能成为贪嗔等之对治。于慈悲菩提心及因果生起真诚信等，任何道相之功德皆不生起，唯是安住邪分别错乱识而已，非是任何道之瑜伽。又如于一无所有之上，中观以理智见无有戏论，与无色界以欲乐修无所有，二者仅是言辞相似，然于意义上则全然不同。如是，于何亦不执著之言辞相似或相同者，此等亦于意义上全然不同，故是不相同，即高下之差别犹如天地，极其悬殊，故当善加辨别。第二分二：为遣除于本体空性之歧途，以理智宣说重述之口诀；为遣除于自性明分之障碍，将辨别之扼要义理归摄为要点。第一，如是四边等，以九颂及一句偈颂宣说。如是，境法之法界，于有无等四边之戏论皆已远离之显空双运大平等性上，即便是以有境之智慧，亦如是于四边之何者
English
Thus, well-spoken are the words for sentient beings. Contemplate the meaning of 'how one sees the sky.' Likewise, the Thus-Gone One has taught the seeing of Dharma. The seen cannot be described by any other analogy. Thus it is said. Secondly, the second is taught by 'unmindful' etc., two verses and one line. Those who, through wrong conception of the meaning of not grasping anything, separate from the certainty of the second view, and wish to settle into a state of unmindful blankness, are settling into non-action without having seen the reality. This is similar to the doctrine of the Hashang. Thus, without examining or realizing the reality of the equality of freedom from elaboration, just as it is, they spontaneously do not think of anything. By holding onto this, they effortlessly place themselves in a state of unmindful blankness as Zen, and by seeing the nature of emptiness as the essence, they lack the wisdom of clarity. For example, like throwing a stone into a deep ocean, they become without knowing what is what, and their stream of consciousness does not improve but remains ordinary. This does not become an antidote to attachment and hatred, and no qualities of the path, such as love, compassion, the mind of enlightenment, and genuine faith in cause and effect, arise. It is merely maintaining wrong conceptions and confused consciousness, and is not any yoga of the path. Furthermore, for example, in this nothingness, the Middle Way sees the absence of elaboration through reasoning, and the formless realms cultivate nothingness through desire. Although the words are similar, the meanings are completely different. Likewise, these words that are similar or the same, such as 'not grasping anything,' are completely different in meaning. Therefore, they are not the same. The difference between high and low is like heaven and earth, extremely vast, so one must distinguish them well. The second has two parts: to dispel the pitfalls in the essence of emptiness, the pith instructions that are repeated through reasoning are taught; to eliminate the obscurations in the nature of clarity, the essential points of distinction are condensed into key points. First, 'Thus, the four extremes' etc., are taught in nine verses and one line. Thus, in the realm of phenomena, in the great equality of the union of appearance and emptiness, which is free from all elaborations of the four extremes such as existence and non-existence, even with the wisdom of the subject, likewise, in which of the four extremes
Chinese
如果连细微的二取都泯灭，成为无二，那么就超越了四边，或者说，除此之外，根本没有其他的执着方式，也不可能存在，因此认为没有任何执着，这就是如实地确定了“什么都不执着”的意义。否则，如果说“什么执着都没有”这句话没有真正理解那个意义，那么一些愚蠢的人，不以经论理证来分析口诀的要点，从一开始就认为什么都不能执着，因此必须放松于平常的状态，这样说是非常不合理的，所以说“错了”，表示不满意。为什么不合理呢？因为在无始以来，所有的众生都不追求经论理证口诀的意义，而是任其自然地放松于平常的状态，非常严重，因此在三界轮回中，一个接着一个地流转，永远漂泊，既然如此，还需要说“还要放松”吗？还需要加上或催促什么呢？不需要，催促也不行。又如果说，那些众生因为脱离了经论理证口诀，所以不认识、看不到实相的自性，因此像水桶的绳子一样地轮回，但是我们已经如实地认识了甚深实相的自性，所以是证悟的瑜伽自在，因此放松地安住就能成就意义，如果这样说，那么认识和证悟实相胜义的自性，必须通过经论理证口诀中的任何一个，彻底地断定内外一切法在本性上本来就是空性的，是真实的空性，如果不是这样，而是任其自然地在错乱的显现中认为“这是我和这是他人”，那么即使是愚蠢的牧童也知道自己，还需要用各种努力来安住和修习吗？修习就变得没有意义了。如果不是这样，而是观察自己的心，对于白色等颜色、四方形等形状，以及最初的生处、中间的住处、最后的去处进行观察时，什么也看不到，因此认为证悟了空性，那么这也是确定轮回和涅槃一切法的实相