English
One should not be attached to any one side and only adhere to one aspect, because if emptiness is not determined and analyzed by correct reasoning, then most meditations done with arrogance, even if good, are only shamatha, and may only accomplish dhyana and formless samadhi. However, even if one strives to meditate on it, little or no definite understanding of emptiness will arise. Therefore, becoming the single eye that sees the correct path to liberation is precisely the arising of a good definite understanding of emptiness. If one abandons that, the wisdom of vipashyana will not arise in the mindstream, and therefore one will not be able to eliminate any inverted obscurations, so one will not even attain liberation. Therefore, one must first analyze and realize, but in the end, when realization has become all-encompassing, there is no need to analyze what has already been established through analysis, and it is reasonable to simply abide, so one must clearly distinguish and realize this. For example, in order to remove blurred vision, one needs to apply eye medicine, but when the blurred vision is gone, applying eye medicine is meaningless. The glorious Chandrakirti said: "Ordinary individuals are bound by concepts, non-conceptual yogis will be liberated, whatever inverted concepts there are, the wise say are the fruit of discernment." The second part is divided into two points: correct meditation requires both analysis and abiding, and what one should meditate on, briefly explaining the profound meaning of the sutra and tantra paths. In order to see it clearly, it is explained in detail according to the methods and the profound meaning of meditation, the valid path and the lineage's teachings. The first point is explained through twelve verses and two half-verses: For the correct meditation on the profound meaning of the supreme vehicle, one must first analyze and determine the reality of all dharmas, which is emptiness, with pure intelligence in accordance with the Dharma. If one does not understand in this way, then what profound emptiness is one to meditate on? One cannot meditate at all. In order to eliminate obscurations and generate the wisdom of realization, what is the use of repeatedly meditating on a random, ordinary concept? One will not find even a little bit of the sight of the path to liberation. For example, if a person without two eyes enters the path, they will not find the correct path. Therefore, from beginningless time
Chinese
由于执着于自我和他人的错误习气非常强烈，以至于偏离了所有事物无自性、离戏的空性，并通过执着于自我和相状等方式产生颠倒的执着，因此，如果不对这种对实有的执着，通过成百上千种正确方法的智慧进行努力研究和考察，就很难如实地证悟离戏空性的本质。因为对错误的显现执着为实有，以及通过了解显现为空性而见到真实意义，这两者就像光明和黑暗一样相互矛盾。因此，在这从无始以来就非常强烈的、厚重的有之黑暗中，要找到一个证悟那如实离戏空性的正确显现是非常困难的。然而，对于那些先前已经很好地实践了正确道路，善业的余绪已经觉醒，相续已经很好地成熟的有缘者，以及那些从证悟上师那里接受了深刻加持并融入内心的人来说，仅仅通过正确地考察和研究自己心的生起处、住处和来去之处，就能对一切法从一开始就远离一切戏论，以真实的方式确信空性，从而生起任何人都无法夺走的良好定解，并如实地安住于实相，从而有可能立即获得解脱。但是，像这样具有良好缘分的人，在百人之中也难得一见，因为并没有完全排除这种可能性，所以偶尔会有。因此，无论好坏，没有人能够像这样证悟一切戏论都已止息的空性。因此，为了毫无疑问地彻底断除对大圆满自宗轮回和涅槃的一切法从一开始就是清净的离戏、超离心识的疑惑，需要对中观的究竟观点，即自续派的离戏大空性进行透彻的研究。如果仅仅从境法界自性是空性、远离一切戏论的角度来建立，那么大圆满的本来清净和自续派的离戏之间没有任何区别，因为是从境法界自性空性的角度来宣说的。然而，从介绍等甚深方便的关键中证悟的...
English
Due to the force of being extremely accustomed to the erroneous habit of clinging to self and others, deviating from the selflessness and freedom from elaboration of all phenomena, and due to the power of becoming attached in a reversed manner through clinging to self and characteristics, etc., it is difficult to realize the essence of freedom from elaboration and emptiness as it is, unless one strives to examine and investigate this clinging to reality with hundreds of different methods of correct wisdom. Because clinging to erroneous appearances as real, and seeing the true meaning by knowing erroneous appearances as empty, are contradictory like light and darkness. Therefore, in this thick darkness of existence that has been extremely accustomed to from beginningless time, it is very difficult to find a correct appearance that sees that very freedom from elaboration and emptiness. However, for those fortunate ones who have awakened the good residue of karma from having previously practiced the correct path well, and whose continuums have matured well, and for those who have received the profound blessings of realized lamas and have transferred them to their hearts, even just by correctly examining and investigating the place of arising, the place of dwelling, and the coming and going of their own minds, they can generate an excellent certainty that no one can steal away, because all phenomena are inherently free from all elaboration, and are empty in truth, and by abiding as it is, they may attain liberation all at once. However, such a person with good fortune is rare among a hundred, because it does not completely exclude this possibility, so it happens occasionally. Therefore, no one, good or bad, can realize emptiness, in which all elaboration has ceased, in this way. Therefore, in order to completely cut off any doubt about the freedom from elaboration and the transcendence of mind, which is the purity from the beginning of all phenomena of samsara and nirvana in the self-system of the Great Perfection, it is necessary to have a thorough investigation of the ultimate view of Madhyamaka, the great emptiness free from elaboration of the Prasangika. If one establishes it merely from the aspect that the nature of the realm of phenomena is emptiness, free from all elaboration, then there is no difference between the primordial purity of the Great Perfection and the freedom from elaboration of the Prasangika, because it is spoken from the aspect of the emptiness of the nature of the realm of phenomena. However, realization from the key points of profound methods such as introduction...
Chinese
为了正确地生起智慧，存在着差别。为了遣除执着于本体空性或断灭空的执着，密咒金刚乘中，清楚地阐释了大乐智慧，或光明智慧，或自生觉性智慧，即不变的自性。因此，大乐智慧和空性法界，原本二者无别的法界双运大平等，以远离能所二取的一切执着的方式，直接体验，这是金刚乘共同的特点，而究竟发挥其作用的，唯有无上阿底瑜伽的独特之处。因此，在中观大乘的场合，阐释了无碍显现，在大手印中，阐释了自性光明的智慧，在圆满大乘的场合，阐释了自生觉性的智慧，这三者也只是大乐智慧无为法的名称的不同而已，就意义的本体而言，是没有差别的。因此，无碍显现的受用圆满报身等色身，只要轮回未空，就以安置暂时利益和究竟安乐的无边事业，从一切衰损中救护着无有偏袒的清净与不清净的一切有情，恒常不断地利益着他们，因此，究竟的大乐即是大悲的自性，或者说是无缘大悲的自性。因此，自性或本体本身，也处于有寂，即不处于有寂的任何一边，空性和慈悲无别，或者说大乐和空性双运的伟大或伟大的无为智慧，如其本然地安住于远离基位增损的状态，同样，以乐空道之本体空性法界ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：唉）和自性光明大乐智慧ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）来成就乐空双运或无别智慧，即使在五浊恶世的短暂一生中，也能显现双运金刚持的无上果位。这样，基、道、果三者都是。
English
There are differences in how correct wisdom arises. In order to reverse the clinging to emptiness of essence or the clinging to nihilistic emptiness, the Great Bliss Wisdom, or the Clear Light Wisdom, or the Self-Arisen Awareness Wisdom, the unchanging nature, is clearly taught in the Secret Mantra Vajrayana. Thus, the Great Bliss Wisdom and the expanse of emptiness, the Dharmadhatu of indivisibility from the beginning, the Great Sameness of Union, directly experienced in a way that is free from all grasping of dualistic appearances of subject and object, is a common feature of Vajrayana, and the ultimate expression of its function is the unique characteristic of Atiyoga alone. Therefore, in the context of the Great Madhyamaka, unobstructed appearance is explained, and in Mahamudra, the wisdom of self-luminous nature is explained, and in the context of Great Perfection, the wisdom of self-arisen awareness is explained. These three are merely different names for the uncompounded Great Bliss Wisdom, and there is no difference in the essence of their meaning. Therefore, the unceasing appearance, the Sambhogakaya, and other form bodies, as long as samsara is not empty, through limitless activities that establish temporary benefit and ultimate happiness, protect all pure and impure beings without partiality from all decline, and constantly and continuously benefit them. Therefore, ultimate Great Bliss is the nature of Great Compassion, or the nature of unconditioned compassion. Therefore, by its very nature or essence, it is also in samsara and nirvana, that is, it does not abide in any extreme of samsara and nirvana. Emptiness and compassion are inseparable, or the great or great uncompounded wisdom of the union of bliss and emptiness, just as it naturally abides in the base, free from increase and decrease, similarly, the nature of the path of bliss and emptiness, the expanse of emptiness E (Tibetan: ཨེ་, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Literal Chinese meaning: Alas) and the self-luminous Great Bliss Wisdom VAM (Tibetan: ཝཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Chinese meaning: Vam), by accomplishing the union of bliss and emptiness or indivisible wisdom, even in this short life of the degenerate age, the unsurpassed fruit of the Vajradhara of Union will be manifested. Thus, the base, path, and fruit are all three.
Chinese
因为确信那不可思议的智慧，即在意义上不可分割的结合，至高无上的方法，金刚之善的所诠，甚深究竟的果，四灌顶或四灌顶之路，明空无别的自生智慧，即使在其他伟大的续部中也隐蔽不显，但在此却毫不隐瞒地极其清晰地展现出来，这无疑是至高无上的光明心髓阿底金刚顶的自宗三部大圆满的特点。因此，这是所有究竟乘的精华和至高无上者，视其为与众不同的无上果实，并如实地确定下来是必要的。第二部分分为两点：一是概括地阐述通过什么修习和证悟的殊胜方便道之体性；二是分别阐述所修习和证悟的无上乘之王——胜乐轮的密意。第一部分分为三点：首先，为了引导殊胜道的良好定解，以理智分析甚深意义，从而了解如何修习；其次，为了增进甚深定解并消除怀疑，交替进行分析和安住，从而良好地修习；最后，当定解自然明朗并获得圣者的证悟时，则安住于此，从而表明修习的分析变得毫无意义。第一，以“如是定解”等七个偈颂和一个偈颂的后半部分来阐述。其中，引导道的殊胜者是定解，因此首先，在尚未生起对实相——显空双运、离戏、平等性——的无犹豫的定解之前，必须通过各种方法和多种理智如理地分析，从而引导良好的定解。一旦生起正确的定解，就应专注于定解本身，不散乱于其他，以不离定解的方式精进修习。如此修习，定解会越来越清晰，就像灯火越来越明亮一样，不断地增长。仅仅如此是不够的，它还能摧毁所有颠倒的执着，以及粗细二元对立的分别念，因此应当时常精进于此。
English
Because it is certain that the inconceivable wisdom, the indivisible union in meaning, the supreme method, the profound object of the Vajra's excellence, the ultimate fruit, the four empowerments or the path of the four empowerments, the self-born wisdom of indivisible clarity and emptiness, even though it is concealed and hidden in other great tantras, it is revealed here without concealment, very clearly and skillfully. This is undoubtedly the characteristic of the supreme Ati Vajra Peak's own system of the three divisions of the Great Perfection. Therefore, this is the essence and supreme of all ultimate vehicles, and it is necessary to see it as the unsurpassed fruit that is distinct from others and to ascertain it as it is. The second part has two points: first, to generally explain the nature of the supreme method path that is cultivated and realized; second, to specifically distinguish the intention of the supreme vehicle king, which is cultivated and realized. The first part has three points: first, in order to lead to a good ascertainment of the supreme path, to analyze the profound meaning with reason and to understand how to practice; second, in order to increase profound ascertainment and eliminate doubts, to alternate analysis and abiding, and thus to practice well; finally, when ascertainment naturally becomes clear and the realization of the noble ones is attained, to abide in that, thereby showing that the analysis of practice becomes meaningless. First, it is explained by seven verses and one line, such as "As long as ascertainment." Among them, the supreme guide of the path is ascertainment, so first, until the certain knowledge, free from doubt, of the reality—the union of appearance and emptiness, freedom from elaboration, equality—has not arisen, one must analyze properly with various methods and many reasons, thereby leading to good ascertainment. Once correct ascertainment has arisen, one should focus on the ascertainment itself, without being distracted by others, and strive to practice single-pointedly in a way that is inseparable from that ascertainment. By practicing in this way, the good ascertainment becomes clearer and clearer, like a lamp becoming brighter, constantly increasing from above. It is not only that, but it also destroys all inverted attachments and all coarse and subtle dualistic thoughts, so one should always strive for this.