Chinese
由于法界与智慧无别，且已超出心识的活动范围，因此这是究竟的真如实相得以显现的缘故。第二，从“除此之外”等七个偈颂和三个句子的内容进行阐述：除了极其清净的佛陀的见地之外，众生和修行者无论如何观察，都不是法界与智慧无别的究竟真实之义，因为没有完全断除二障及其习气，所以在状态和现象上都是完全不一致的缘故。因此，在暂时的瑜伽士的道之显现中，例如，就像眼睛的疾病有多么清净的次第，昏暗的显现就同样变得清净一样，从有境的遮蔽的垢染有多么清净变得强大之力，也同样地，境也同样显现为清净，因为即使有境被垢染清净了，但仍然在它之外，境仍然是不清净的，这种情况在任何情况下都不存在，所以只有清净。因此，境与有境的清净是无二且无差别的。即使如此，如果一个人完全清净了所有不清净的错觉显现，从而证得菩提或成佛，那么在他证得菩提或成佛之时，是否需要对其他任何人都不显现任何不清净的事物呢？虽然在自己看来，由于有境的清净，一切境都只显现为清净，但对于其他人来说，不清净的事物不会在任何情况下都不显现，因为众生各自的显现被不清净的遮蔽所遮蔽，因此会显现和看到不清净。因此，在真实的状态中，境与有境的自性从原始以来就没有被遮蔽所染污，所以即使非常清净，但由于自显错觉的突发垢染遮蔽了自己，就像黄疸病人看到海螺是黄色的一样，因为看不到清净，所以必须努力去除那些垢染。而且，那些需要去除的突发垢染，也并非从一开始就以各自的自性清净之外，另外成立一个需要去除的不清净垢染，所以从原始以来就安住在自性清净的光明平等性之中。如此显现状态安住在身体上
English
Since the Dharmadhatu and wisdom are inseparable, and it is beyond the realm of mental activity, therefore, it is because the ultimate Suchness is manifested. Secondly, it is explained by seven verses and three lines from "Other than that." Other than the extremely pure vision of the Buddha, no matter how sentient beings and practitioners examine it, it is not the ultimate true meaning of the inseparability of Dharmadhatu and wisdom, because the two obscurations and their habitual tendencies have not been completely abandoned, so the state and phenomena are completely inconsistent. Therefore, in the temporary appearance of the path of a yogi, for example, just as the appearance of blurring becomes clearer to the extent that the eye defect is purified, the more the obscuration of the object is purified, the more the object appears to be pure, because even if the object is purified by the obscuration, there is still no impurity in the object apart from it, so it is only pure. Therefore, the purity of the object and the subject are non-dual and non-different. Even so, if a person completely purifies all impure illusory appearances and attains enlightenment or Buddhahood, then at the time of his enlightenment or Buddhahood, is it necessary that no impure objects appear to anyone else? Although in one's own view, because of the purity of the object, all objects appear only as pure, but for others, impure objects will not appear in any way, because the appearances of each sentient being are obscured by the impure obscurations, so they will appear and be seen as impure. Therefore, in the true state, the nature of objects and subjects has not been stained by obscurations from the beginning, so even if it is very pure, it is obscured by the sudden obscurations of self-appearance illusion, just like a jaundiced person sees a conch shell as yellow, because they do not see purity, so they must strive to remove those obscurations. Moreover, those sudden obscurations that need to be removed are not established as impure obscurations that need to be removed apart from the purity of their own nature from the beginning, so from the beginning they abide in the equality of self-luminous purity. Thus, the state of appearance abides in the body.
Chinese
此外，在没有认识到各种不同的境和有境的自性是平等大性时，处所、事物、身体等各种各样的显现和执着，因此，各个幼稚的众生对境显现产生贪恋和执着，这就是幼稚者将自己的显现误认为他者的愚痴无明，这个愚痴就像蚕一样，自己束缚自己。如果认识到各种显现的自性是自显平等大性，并且习惯了，那么轮回和涅槃的一切法都将在双运味一的状态中，获得究竟果位的稳固地位，远离三时的执着，因此，四时平等性，三时无时，光明本净的大虚空中，不是由因而生，不是由缘而生，因此，自生的智慧，成为一切智智的胜者，证得智慧法身。第三，以清净平等大性等七个偈颂来阐述。像这样，一切法本来就安住于清净平等大性中，承认这种甚深之理，通过究竟的观察而彻底领悟，并且以最殊胜的量成立，也就是说，清净的显现和法性，本身也什么都没有成立，因此，以各自的自性为空性的要点，轮回和涅槃，清净和不清净等，都可以承认，并且非常合理，因为法性什么都没有成立，所以才显现一切，这样，轮回和涅槃，安住的方式和显现的方式等等，都是缘起不灭的，所以游舞可以显现一切，并且不会欺骗，也不会互相混淆而成立。除此之外，如果不是以自己的自性为空性的常法，以及没有显现的断灭空等，无论考察什么，对于空性和缘起，清净和不清净等，都不会成立，并且轮回和涅槃的无量显现，不灭的缘起，这些都不会显现，所以一定会变成断无。这样一来，就与很好地宣说空性和缘起无二的佛语和释论全部相违背。因此，为了获得对证悟双运清净平等大性的甚深之理毫不退转的信心，这是唯一的心髓。
English
Furthermore, when the nature of various different realms and those possessing realms is not realized as the great equality, various appearances and attachments such as places, things, bodies, etc., arise separately. Therefore, each childish being becomes attached to and fixated on whatever realm appearance arises. This is the ignorance of childish beings mistaking their own appearances for others. This ignorance, like a silkworm, binds itself. If the nature of these various appearances is realized and accustomed to as the great equality of self-appearance, then all phenomena of samsara and nirvana will attain the secure ground of the ultimate fruit in the state of union and equal taste. Being free from the grasping of the three times, the equality of the four times, the three times without time, in the great expanse of the primordially pure luminosity, not born from cause, not arising from conditions, therefore, the self-born wisdom becomes the victorious one who knows all, attaining the wisdom dharmakaya. Third, it is explained with seven verses such as the great purity and equality. In this way, all phenomena are inherently abiding in the great purity and equality. Acknowledging this profound principle, it is thoroughly understood through ultimate observation and established by the supreme measure. That is to say, the pure appearance and the nature of reality themselves are not established in any way. Therefore, with the key point that each of their own essences is emptiness, samsara and nirvana, purity and impurity, etc., can all be acknowledged and are very reasonable. Because the nature of reality is not established in any way, everything arises. In this way, samsara and nirvana, the way of abiding and the way of appearing, etc., are all dependently originated and unceasing. Therefore, the play can appear in any way, and it is established without deceiving or confusing each other. Apart from that, if it is not the permanence of one's own essence being emptiness, and the annihilationist emptiness without appearance, etc., whatever is examined, for emptiness and dependent arising, purity and impurity, etc., nothing will be established. And the vast appearances of samsara and nirvana, the unceasing dependent origination, these will not appear in any way, so it will definitely become utter non-existence. In this way, it will contradict all the Buddha's words and commentaries that have well explained the inseparability of emptiness and dependent arising. Therefore, in order to gain unwavering faith in this profound method of accomplishing the union of great purity and equality, this is the only essential heart.
Chinese
因此，认识到空性与缘起无二无别的殊胜道，唯有此道。因此，对于显空无别或双运，生起毫无怀疑的定解，并且习惯之后，一切法自始至终都在大平等中，从损益中解脱，在胜者的坛城中自然解脱。因此，轮回世间，空与非空，清净与不清净等等，超越一切名言二元的法性，大平等双运，以凡夫之心无法思议的胜义谛，将会从内心深处生起甚深忍辱。那时，即使在一个微尘的范围内，也能看到微尘数佛的刹土，以及所有能依所依。即使在极短的一刹那间，也能显现无数劫。诸如此类，显现的事物，自始至终都是空性的，因此，以显而无自性的幻化定解，就能很好地进入圆满正等觉的不可思议的甚深境界。因此，为了象征一切法本自显空等净、真谛无别的意义，在非共同的了义经续中，因为自显不分彼此，所以称为无偏之见。并且称为远离一切局限和偏袒。基界不可思议。法性无有任何戏论。显空无别双运等等，即使花费一百年的时间，反复思考这些自宗宗派的深奥法术语的含义，如果没有先前对自续深奥之义的串习，善业成熟的因缘，那么即使现在有广大的智慧和精进的修习，也无法如实领会，因此不会真正理解其意。正如所说：“此虽广闻，然他人不解。”第三，因此，以宗派等两个偈颂来阐述。因此，经续的甚深宗派。
English
Therefore, the supreme path of realizing the inseparability of emptiness and dependent origination is only this. Therefore, when definite knowledge free from all the darkness of doubt arises and becomes familiar with this inseparability of appearance and emptiness or union, all phenomena are primordially self-liberated in the great equality, free from increase and decrease, in the mandala of the Victorious Ones. Thus, samsara, emptiness and non-emptiness, purity and impurity, and so on, the nature of reality that is beyond all extremes of dualistic concepts, the great equality of pure and impure union, the ultimate truth that is inconceivable to ordinary minds, will give rise to profound forbearance from within. At that time, even within the space of a single atom, one will see all the Buddha-fields of atom-counts, together with their supports and supported. Even in the duration of a single instant at the end of time, countless eons will appear and be seen, and so on. Since all appearing phenomena are primordially empty of truth, one will perfectly enter the inconceivable profundity of the realm of the fully enlightened Buddhas through the definite understanding of illusion, which is appearance without inherent existence. Therefore, as a symbol of the meaning that all phenomena are primordially in the state of inseparable appearance and emptiness, equality, purity, and truth, in the uncommon definitive sutras and tantras, it is called the unbiased view because self-appearance is not divided into factions. And it is called being free from all limitations and partiality. The basic sphere is inconceivable. The nature of reality is devoid of any elaboration. The union of inseparable appearance and emptiness, and so on. Even if one spends a hundred years striving and repeatedly contemplating the meaning of these profound Dharma terms of one's own system, if the good karma of having previously cultivated great familiarity with the profound meaning of one's own continuum has not ripened, then even if one now has great wisdom and diligent study, one will not comprehend it as it is, and therefore one will not truly understand its meaning. As it is said, "This is widely heard, but others do not understand it." Third, therefore, the tenets, etc., are explained in two verses. Therefore, the profound tenets of the sutras and tantras.
Chinese
所有的一切，其意之深邃，百千圣法之妙论，如涓涓细流般缓缓流淌，汇聚成无边无际的如大海般的甘露，这便是前译教法的精髓，见修行持皆清净，真是稀有中的稀有，奇妙中的奇妙啊！ 如此，究竟的实相与显现万法皆相融，而其他种种不清净的显现，以及执着于这些显现的种种方式，都无法通过正量之道生起确信，因为它们是不确定的，并且如果见到理性之妨害，便会动摇，因此它们是变动的，仅仅是无有定准的显现而已。而断除一切障碍，如实地证悟究竟，显现清净平等，真谛无二，任运自成的智慧，是不变的、无为的自性，由无欺的正量所成立的究竟本初之法性，远离能见所见的一切戏论，实相与显现万法皆相融，是果的正量。如此修行，最终也能以决断的理性所成立，因此是无有变动的、真实的承诺。 唉玛！除此之外，无论如何考察，都无法显现誓言之果。超越边际，远离偏颇，无论是双运的哪一方面，一切皆可，一知即一切解脱。 如是说。第七个问答：对于离戏大中观，承诺的有无，何者合理之回答有四：认为无有承诺，与自宗直接相违之方式；分开承诺的有无，安立全知大士之观点；依此，以正量理证之门，极力成立有承诺，并遮破阻碍之方式；追随全知法王，广说中观之自宗。 第一，以“离戏中观”等两颂三句来阐述：当观察双运不住之离戏大中观应成派，是否有自宗的承诺时，藏地早期的大多数智者都异口同声地说，应成派中观的自宗