Chinese
如何安住于无离之状态之方式。首先，以五颂词说明对自他事物之执着等。所有轮回的众生，最初执着于“自己”这个我，贪恋“这是我的”这个事物，因此将自己和我的等等视为他者，并执着于事物。依靠这种执着，一次又一次地持续进入三有轮回的痛苦之河中，并不断轮回。因此，为了遣除和断除这些事物执着，对治之法就是如实地证悟无我之实相，这才是符合实义的执持方式。然而，如果未通过正确的理智之路如实了解无我的状态，只是随意地相信无我，仅仅是相信并不能对遣除我执有任何帮助。例如，由于因缘的作用，将花纹绳索误认为蛇，从而产生恐惧和害怕。仅仅相信“这里没有真正的蛇”并不能消除恐惧和害怕。但是，如果依靠显现等因缘，通过如理观察，发现仅仅是花纹绳索，而没有真正的蛇，如实地见到这种状态，就能从根本上消除对蛇的恐惧。同样，因此，通过正确地运用理智之路进行如理观察，首先如实地证悟无我的实相，然后不要仅仅满足于观察，或者仅仅停留在观察上。因为从无始以来，对自他的执着已经非常强烈，难以遣除，所以要一次又一次地将无我的见解与定解的执持方式结合起来，进行止观修习，这非常重要。像这样，如实地证悟和熟悉无我的实相，就能从根源上拔除和断除轮回的根本——我执。因此，无论如何都需要这种符合实义的无我执持方式。正如许多如实见到实相的圣者们所殷重实践的那样，这非常重要。对于初学者或渐修者来说，对于初学者来说，进入解脱道的正确之门，没有任何偏差和错误，就是证悟无我的执持方式。
English
How to abide in a state of non-separation. First, it is explained in five verses regarding the clinging to self, others, and objects. All sentient beings in samsara initially cling to "self" as their own, and are attached to objects, saying "this is mine." Therefore, they perceive self and mine as other, and cling to objects. Relying on this clinging, they repeatedly enter the river of suffering in the three realms of existence and continuously transmigrate. Therefore, the antidote to reversing and abandoning these object clingings is to realize the true meaning of the state of selflessness as it is, which is the very way to hold it in accordance with reality. However, if one does not properly understand the state of selflessness through the path of correct reasoning, merely believing in selflessness on one's own will not help to reverse self-clinging. For example, due to circumstances, one mistakes a patterned rope for a snake, causing fear and terror. Merely believing "there is no real snake here" does not help to eliminate fear and terror. But if, relying on appearances and other circumstances, one properly investigates and sees that it is only a patterned rope and there is no real snake, then one can eliminate the fear of snakes from its root. Similarly, therefore, by properly examining through the path of correct reasoning, one must first realize the state of selflessness as it is, and then not be content with mere examination or remain only in that state. Because the clinging to self and others from beginningless time has become very strong, it is difficult to reverse. Therefore, it is very important to repeatedly combine the view of selflessness, which is the direct antidote to it, with the way of holding it with definite understanding, and to practice shamatha and vipassana. In this way, by realizing and becoming familiar with the state of selflessness as it is, one can uproot and abandon the root of samsara, which is the view of self. Therefore, this way of holding selflessness in accordance with reality is absolutely necessary. As many holy beings who have truly seen the reality have diligently practiced, it is very important. For beginners or gradual practitioners, the correct gateway to entering the path of liberation, without any deviation or error, is the way of holding the realization of selflessness.
Chinese
如果仅仅是习惯于随顺，那么即使是从最初的阶段，也必须舍弃它，并说和显示需要任其自然，这就像为了欺骗想要解脱的人，而散布恶魔的可怕秘密咒语，所以对于循序渐进的人来说，即使是初学者也不应该听，更不用说认真地修持了，所以要小心谨慎。第二，以“正直”等四句偈颂来显示执持的方式。以与意义相符的诸法无我的执持方式来正直地理解，轮回和涅槃的一切法，从原始状态开始，就以各自的自性为空性，因为是真实空性，所以当获得任何人都无法夺走的殊胜定解时，现在，仅仅是排除他者的无遮止的空性，那个分别念的影像，不是诸法究竟的真实状态，所以也要舍弃在那里也无执着的极其微细的边执，远离一切增益和损减二者，安住于远离一切戏论的空性，显空双运的大平等性之中，并正确地安住和禅修。这样，对于一切法从原始状态开始就是不生，以自性为空性，是真实空性，从内心深处彻底地断定，并且获得殊胜的定解之后，再次，对于空性本身作为缘起的显现无有止息地自现的双运之义，生起正确的定解，并通过习惯于此，最终对于显现和空性的任何一方都不执着，因此如实地证悟了离戏大平等性的意义，对于这样说的人，就像从火中多次锻炼和净化过的纯金一样，可以生起殊胜的信心。除此之外，对于极其深奥的显空无别离戏大平等性的甚深要点，圣印度的智者和成就自在者们，经过长期的精勤努力才能证悟的卓越意义，唉，如今愚笨的人也能毫不费力地在瞬间如实证悟，对于这样说的话，会怀疑这是真是假。
English
If it is only to be accustomed to conformity, then even from the very beginning, it must be abandoned, and saying and showing that it needs to be left to its own accord is like spreading the terrible secret mantra of the devil in order to deceive those who want liberation, so for those who are gradual, even beginners should not listen, let alone practice it seriously, so be careful. Secondly, the way of holding is shown by four verses such as "upright". With the way of holding the selflessness of all dharmas that is in accordance with the meaning, understand uprightly that all the dharmas of samsara and nirvana, from the original state, are empty of their own nature, because they are truly empty, so when the supreme certainty that no one can take away is obtained, now, only the non-affirming emptiness that excludes others, that image of conceptual thought, is not the ultimate true state of all dharmas, so also abandon the extremely subtle edge of holding without clinging there, stay away from all addition and subtraction, abide in emptiness that is free from all elaboration, the great equality of the union of appearance and emptiness, and correctly abide and meditate. In this way, for all dharmas, from the original state, they are unborn, empty of their own nature, and are truly empty, thoroughly determined from the depths of the heart, and after obtaining the supreme certainty, again, for the meaning of the union of emptiness itself as the unceasing self-appearance of dependent arising, generate correct certainty, and through becoming accustomed to this, ultimately do not cling to any side of appearance and emptiness, therefore, the meaning of the great equality of non-elaboration is realized as it is, for those who say this, just like pure gold that has been repeatedly tempered and purified from fire, supreme faith can arise. Apart from that, for the extremely profound essential point of the great equality of non-duality of appearance and emptiness, the excellent meaning that the wise and accomplished masters of India and Tibet must realize through long-term diligent efforts, alas, nowadays even foolish people can realize it as it is in an instant without any effort, for saying such things, one will doubt whether it is true or not.
Chinese
这非常难以置信。第三，正文部分通过一个偈颂和三个部分来展示现象和存在等。关于实相见地的究竟正文是，被现象和存在、轮回和涅槃所涵盖的一切法，从原始状态开始就超越了有无等二元对立的戏论，实相的本性得以显现。因此，对于它来说，有无等戏论都无法成立。如果这样，那么所有对空有等片面进行分别和执着的行为都将变成戏论。因此，通过究竟的辨析之理，对于轮回和涅槃的一切法，如实地、正确地辨析和确定其本性，即法界时，有无等二元对立的边际戏论无论如何都无法成立。因此，当如实地见到法界离戏的大平等时，有境的意识又怎么会产生任何执着的戏论呢？因为生起是无处可寻且无机可乘的，所以远离一切执着的等持智慧才能最终确定。第二部分分为两部分：一是展示了通过区分实证的意义，即见地的区分，来区分断证的功德；二是展示了通过区分修行的现证，即区分，来区分过患、功德、增长和衰减的方式。第一部分，然而，四边等通过五个偈颂和两个部分来展示。轮回和涅槃的一切法从原始状态开始就远离一切戏论，因此没有产生边执的处所。然而，因为并非所有人都能毫不费力地证悟到这一点，所以证悟远离有无等四边戏论之实相的方式是：首先，依靠正确的闻思，通过对有无等四边分别进行辨析的道理，如理如实地引出远离边际的空有双运之实相，即对等性生起殊胜的定解。如果对此串习，并且心智变得堪能，那么就能如实地见到自生原始的实相，即大光明，如同智慧的胜观之光明，如灯火般燃烧，极其清晰和纯净，不会颠倒。与胜观的这种状态截然相反的是有无等。
English
This is very hard to believe. Third, the main part shows phenomena and existence, etc., with one verse and three parts. The ultimate main point of the view of reality is that all dharmas encompassed by phenomena and existence, samsara and nirvana, from the beginning, transcend all the elaborations of duality such as existence and non-existence, and the nature of reality is manifested. Therefore, for it, elaborations such as existence and non-existence cannot be established in any way. If so, then all discriminations and attachments to emptiness and existence, etc., will become elaborations. Therefore, through the ultimate reasoning of analysis, for all the dharmas of samsara and nirvana, when the nature, the dharmadhatu, is truly and correctly analyzed and determined, the elaborations of the extremes of duality such as existence and non-existence cannot be established in any way. Therefore, when the dharmadhatu, the great equality free from elaboration, is clearly seen as it is, how can any elaborations of attachment arise in the object-possessing mind? Because arising is without place and without opportunity, the ultimate samadhi wisdom that is free from all attachments is finally determined. The second part is divided into two parts: first, it shows how to distinguish the merits of abandonment and realization by distinguishing the meaning of realization, that is, the distinction of views; second, it shows how to distinguish the faults, merits, increase, and decrease by distinguishing the manifestation of meditation, that is, the distinction. First part, however, the four extremes, etc., are shown through five verses and two parts. All dharmas of samsara and nirvana are free from all elaborations from the beginning, so there is no place for the arising of extreme attachments. However, because it is difficult for everyone to realize this effortlessly, the way to realize the reality that is free from the elaborations of the four extremes such as existence and non-existence is: first, relying on correct hearing and thinking, through the reasoning of analyzing the four extremes such as existence and non-existence separately, the reality of non-duality, emptiness and existence, which is properly and truly derived, that is, the equality, gives rise to the supreme certainty. If one becomes accustomed to this, and the mind becomes capable, then one can truly see the self-born original reality, the great luminosity, like the light of the wisdom of vipashyana, burning like a lamp, extremely clear and pure, and not inverted. The opposite of this state of vipashyana is existence and non-existence, etc.
Chinese
因此，对于有无等四边戏论的执着和迷恋，能够从根源上拔除并舍弃所有这些恶见黑暗的唯一对治，就是胜观智慧。因此，任何时候修习都不能离开定解，这一点非常重要，必须生起殊胜的定解。否则，所有四边戏论都会同时消失，超越思维的本性，本来的法界，觉性空性无别，超越思议的智慧，在具有一切束缚的凡夫俗子的普通状态下，很难以顿悟或突然的方式如实见到。因此，初学者们逐渐或交替地阻止四边戏论，这是通过闻思确立的见解要点，如理修习的卓越传统。因此，越是深入，就越是认识到一切皆无自性，远离四边的实相，显空双运，离戏平等性的见解，定解越发深刻明晰，越来越提升。通过逐渐消除有无等颠倒的四种或八种或三十二种执着，证悟实相的智慧如上弦月般增长，断证功德圆满，新的功德会大量增长。反之，如果不如实证悟实相的见解，没有定解，愚者随意地以什么都不执着的空性来观察，从而轻视因果和二资粮等，无论多么习惯于这种恶见，内外一切事物原本就无自性的实相，显空无别，离戏平等性，都不会生起良好的定解，根本不会有。因为没有定解，胜观智慧就无从生起，没有机会，因此无法消除有无等颠倒执着的障碍，断证功德也不会有丝毫增长。第二，因此，以下用三颂和两句来阐述：因此，智者正确证悟的修习和愚者错误理解的修习。