Chinese
因此，仅仅努力是重要的。如果与此定解分离，也应再次通过分析引出它，并进行禅修。因此，逐渐地，个人首先依靠甚深经文的显现，通过许多理证，将轮回涅槃的一切法确定为显空无别，或双运离戏平等性，唯有分析是重要的。如果自己不反复以经教正理的善妙分析来引导，那么关于实相显空双运离戏平等性的善妙定解怎么能在自己的相续中生起呢？不能生起。如果不能很好地生起这个善妙定解，那么执著我和他人为实有等的各种恶劣增益怎么能止息呢？不会止息。如果这些恶劣增益不止息，那么由错乱产生的各种恶业之风怎么能停止呢？不能停止。如果这些恶业之风不停止，那么各种恶劣的轮回显现怎么能舍弃呢？不能舍弃。如果不舍弃这些所有的恶劣轮回显现，那么痛苦的各种恶劣类别怎么能穷尽呢？不能穷尽。那么，什么是善妙定解呢？对于有寂轮回和寂灭涅槃二者，就究竟意义而言，本来没有好坏，而是安住于平等性中，因为实相法界没有丝毫差别，所以同样没有丝毫好坏，而是正确地了知轮回涅槃无别离戏平等性的定解，远离一切怀疑的黑暗，就是善妙的。这样，善妙定解并没有舍弃这个恶劣的轮回，也没有成就其他美好的涅槃，而是无有取舍地了知平等性。虽然在显现上，似乎是舍弃轮回而获得涅槃，因此似乎与宣说轮回涅槃二者没有好坏而是平等性相违背，但实际上，这个词句的意义也丝毫没有相违背的甚深要点。就像这样，虽然在显现上显现为轮回涅槃，但在实相上，没有取舍，而是轮回涅槃无别平等性任运自成，这才是道的要点或关键。
English
Therefore, it is only important to diligently strive. If you are ever separated from that certainty, you must again draw it forth through analysis and meditate on it. Thus, gradually, a person first relies on the appearance of profound scriptures, and through many reasonings, it is only important to analyze and establish all phenomena of samsara and nirvana as inseparable from appearance and emptiness, or as the union of two truths, free from elaboration, and equality. How can a good certainty about the nature of reality, the union of appearance and emptiness, free from elaboration, and equality, arise in one's own mind if one does not repeatedly draw forth good analyses of scripture and reason? It cannot arise. If that good certainty is not well-born, how can these various bad imputations, such as the perception of self and others as real, cease? They will not cease. If those bad imputations do not cease, how can these various bad karmic winds, generated by delusion, stop? They cannot stop. If those bad karmic winds do not stop, how can these various bad appearances of samsara be abandoned? They cannot be abandoned. If all these bad appearances of samsara are not abandoned, how can these bad categories of suffering be exhausted? They cannot be exhausted. So, what is a good certainty? For the two, existence, samsara, and peace, nirvana, in the definitive sense, there is originally no good or bad, but they abide in equality. Because there is not even the slightest difference in the nature of reality, the realm of phenomena, likewise, there is not even the slightest good or bad, but the certainty of correctly realizing the inseparability of samsara and nirvana, free from elaboration, and equality, is good, being free from all the darkness of doubt. In that case, the good certainty does not abandon this bad samsara, nor does it accomplish another good nirvana, but realizes equality without acceptance or rejection. Although it appears that samsara is abandoned and nirvana is attained, it seems contradictory to this teaching that there is no good or bad in samsara and nirvana, but equality. However, there is a profound key point that does not contradict even the slightest bit in the meaning of this very statement. Like this, although it appears as samsara and nirvana in appearance, in reality, there is no elimination or establishment, no acceptance or rejection, but the spontaneous accomplishment of the inseparability of samsara and nirvana, equality, is the key or crucial point of the path.
Chinese
是殊胜的。因此，教导说，见解上没有扬弃取舍，轮涅无别平等性，行持上远离取舍和勤作，所以要好好研究这个口诀的甚深秘密，如理如实地体验意义的殊胜精华，这样教导。第二，中间的观察安住等，用两个偈颂和两句来表示。中间如理如实地观察，以及由此引生的良好定解的状态中，平等安住，这二者以交替的方式，观察修和安住修二者都需要。如果观察，就会对离戏平等性生起良好定解。如果不观察，最终执着实有并产生贪执的时候，再次好好观察，再三观察，从甚深实相的意义中好好引生定解，如果生起了正确的良好定解，就在那个定解的状态中，不向其他散乱，一心一意地平等安住而修，因为实相显空双运离戏平等性的定解，与对自他以及有无等颠倒增益的分别念，如同光明与黑暗一样，彼此之间极其相违，因此以正确的甚深道理进行观察，就能驳倒一切增益的分别念，从而使证悟显空无别离戏平等性的良好定解越来越增上。第三部分分为两点。正文，以及遣除邪分别念，从而显示远离一切分别意识执着的等持智慧，才是大乘道的真实基础，也是大乘。第一，最后观察等，用三个偈颂来表示。最后，即使不反复以理观察，也能自然生起良好定解的时候，就在那个定解的状态中，不向其他散乱，一心一意地平等安住而修，不用再次以理观察，反复串习已经很好成立的意义，有什么必要呢？例如，就像认识到绳子上没有蛇一样，如果对没有蛇的定解，能够毫无剩余地遣除蛇执，那么仍然说蛇不存在于这里
English
It is supreme. Therefore, it is taught that in view, there is no acceptance or rejection, samsara and nirvana are inseparable and equal, and in conduct, there is freedom from acceptance and rejection and effort. Therefore, one should carefully examine this profound secret of the oral instructions and experience the supreme essence of meaning properly and truly, so it is taught. Second, the intermediate examination and abiding, etc., are shown by two verses and two lines. In the middle, examining properly and truly, and equally abiding in the state of good conviction drawn from it, both of these in an alternating manner, both analytical meditation and abiding meditation are needed. If one examines, a good conviction will arise in the reality of non-proliferation and equality. If one does not examine, one will ultimately grasp at things as real and become attached. At that time, one should examine well again and again, and from the meaning of the profound reality, one should draw a good conviction, and if a good conviction arises correctly, then in that state of conviction, without being distracted elsewhere, one should abide equally with one-pointedness and meditate, because the conviction of the reality of appearance and emptiness, the union of two, non-proliferation, and equality, and the conceptual thoughts that perversely impute self and other, existence and non-existence, etc., are like light and darkness, and are extremely contradictory to each other. Therefore, by examining with the correct profound reasoning, one can refute all imputations of conceptual thought, thereby increasing the good conviction of realizing the non-duality of appearance and emptiness, non-proliferation, and equality more and more. The third part has two points. The main text, and the elimination of wrong conceptualizations, thereby showing that the samadhi wisdom that is free from all grasping of discriminating consciousness is the real basis of the Mahayana path, and is also the Great Vehicle. First, the final examination, etc., is shown by three verses. Finally, even if one does not repeatedly examine with reason, when a good conviction arises naturally, then in that state of conviction, without being distracted elsewhere, one should abide equally and meditate with one-pointedness, without again examining with reason, what is the need to repeatedly practice the meaning that has already been well established? For example, just as when one realizes that there is no snake on the rope, if the conviction that there is no snake can eliminate the grasping of the snake without remainder, then still saying that the snake does not exist here
Chinese
如果说“必须反复用理智分析”，这不是愚蠢吗？这是愚蠢的果报。此外，当圣道的证悟，离戏平等性现前时，难道还要用理智分析吗？不需要修习，因为现前证悟各自是自证智，对于以理由或征象为依据的意识分别的论证有什么必要呢？没有任何必要。例如，对于无错乱的现量，见到人本身，却运用烟的征象进行推论，这是非常错误的。第二，如果用分析等十一个偈颂来阐述。如果不是像前面依次阐述的那样，而是如果任何时候都脱离分析，那么如实、究竟的真理的见解和证悟就永远不会成就。如果是这样，那么圣者的等持智慧和诸佛的智慧，即一切种智，以及世间无害的知识，也就是没有被错乱因染污的现量，它们各自执取自境的真实自相，对你来说就会变成颠倒的执取。因为那些现量已经如实地证悟了自境，所以在它们各自的当下，没有意识分别的分析。因为你已经承认，如果脱离分析，就无法证悟究竟。因此，在完全脱离四边戏论的，如实证悟双运平等性的，极其清晰、特殊的觉性面前，即使是认为“这是这个”等等的微细的执著性分析，也无法获得位置和机会，因此是完全脱离执著的。当意识分别的分析执著于空与非空等等时，就像蚕用丝把自己束缚一样，意识分别的分析执著会束缚和遮蔽脱离一切执著方式的等持智慧，从而无法如实地见到真实的情况。因此，生起这种特殊的离戏平等性的觉性，就能消除遮蔽实相或法性的所有增益的黑暗。
English
If it is said that "one must repeatedly analyze with reason," is this not foolish? It is the result of foolishness. Furthermore, when the realization of the noble path, the equality free from elaboration, becomes manifest, is there still a need to cultivate through analysis with reason? There is no need, because the manifest realizations are each self-aware wisdom, and what need is there for the reasoning of conceptual thought based on reason or sign? There is no need whatsoever. For example, for an unmistaken direct perception, to see the person himself, yet to apply the sign of smoke for inference is extremely mistaken. Secondly, if it is shown by eleven verses beginning with "if by analysis, etc." If it is not as explained sequentially above, but if at any time one is free from analysis, then the view and realization of the true, ultimate truth will never be accomplished. If that is the case, then the meditative wisdom of the noble ones and the wisdom of the Buddhas, the all-knowing, and other harmless knowledge of the world, that is, the direct perception uncorrupted by the cause of confusion, those that grasp their own objects correctly, their own characteristics, would become for you a perverted grasping. Because those direct perceptions have already realized their own objects as they are, therefore in their own time, there is no analysis by conceptual thought. Because you have admitted that if one is free from analysis, one cannot realize the ultimate. Therefore, in the face of the extremely clear and special certainty of realizing the union of equality, which is completely free from all the elaborations of the four extremes, even the subtle analytical clinging that thinks "this is this," etc., cannot find a place or opportunity, and therefore is completely free from clinging. When the conceptual analysis clings to emptiness and non-emptiness, etc., just as silkworms bind themselves with their own silk, the clinging of conceptual analysis binds and obscures the meditative wisdom that is free from all ways of clinging to reality, and thus one will not see the true state of affairs as they are. Therefore, the arising of this special certainty of equality free from elaboration eliminates all the darkness of superimposition that obscures reality or the nature of things.
Chinese
当一切消散之时，法界自生本初意义的智慧光明之自性，如实无谬地显现，此乃远离一切二元显现的圣者等持，各自或自明的智慧。它不是心生之智慧，不是具有能取所取的智慧。那么，这两者有何区别呢？心生之智慧将各自的对境，如“这是这个”等，一一区分，并缘于此彼而了知。然而，圣者等持的智慧，对于色等对境，以及执持彼等的有境，显现和空性，任何一者都不执著或不分别，而是于双运、离戏、平等性中了知。因此，圣者等持的智慧，并非心及心所之自性，并非具有能取所取，总而言之，应了知其具有有无执持之差别。因此，通过以正确的观察引导，在远离一切戏论的平等性中获得最殊胜的定解，并安住于此，以清净无垢的智慧为因，将获得显空双运、离戏平等性之智慧的真实果实。因此，如实地确定处境或实相之见，以及确立毫不颠倒的究竟宗义，乃是对于诸法之自相与共相、本体与自性、显现与空性、有与无等进行确定和辨别的，各自正确了知的智慧，是无有错谬之清净量。通过以无垢智慧善加引导，依于对实相平等性之义的殊胜定解之道进行如实修习，一切法之实相或处境，趋入或到达法界本初意义之光明自性的圣者等持，一切二元显现消逝之智慧，乃是究竟意义大乘道之真实本体。若与此相应，则于五浊恶世之时，在此身即可迅速获得无学双运金刚持之果位。