English
It is not a son either. It is not any lineage of the six realms of beings, such as gods and hells. It is not any color, such as white or red. It is not any shape, such as square or round. Since it is not a place to rely on or a substance that acts, it is not the essence of anything. Therefore, from Suchness, it is unconditioned, and from the expanse, it is unborn. Since the expanse itself is clear as wisdom, it is the wisdom that is clear, free from elaboration. That itself is the nature through the mudra of means, and that is the cause of essence from the cause of all dharmas. The wisdom of realizing it in that way, for the sake of this reason of meaning, since no essence of "this meaning is this" is established, it is called the view of non-existence. Since even the terms "unborn," "dharmata," or "merely ultimate truth" are not established for it, it is called "completely cutting off what is to be established." Since it does not accept anything as an existent dharma, it is called the view of liberation from the imputation of permanence. Well, then, is that the ultimate of emptiness alone? In order to eliminate that extreme, if it is determined from the perspective of appearance and conceptual conventionality, if someone says that the above text itself is anything, then he is slandering. Because it is spontaneously accomplished from Suchness, and it is clearly unceasing from the wisdom of endless appearance from the expanse. It is samadhi through the mudra of means, and it is the nature of manifest fruit from the cause of all dharmas. Since the meaning of that wisdom is established by any reason, it is called the view of non-non-existence. Since birth, entities, and anything that is merely conventional are established for it, it is called "discrimination without anything to be refuted." Since it does not accept anything as a non-existent dharma, it is called the view of liberation from the slander of annihilation. Well, then, is that the ultimate of appearance, and the former the ultimate of emptiness, so will the two extremes become different? In order to eliminate those two extremes, if it is determined from the perspective of appearance-emptiness or the inseparability of truth, if someone says that the above text itself is neither anything nor nothing, then that is dualistic. That is the non-dual Suchness, the non-dual expanse, and the non-dual clear wisdom. From the mudra, it is the supreme mudra through means, and all the dharmas of cause and effect are one in the state of non-duality, so it is called the non-dual cause. The self of the wisdom
Chinese
因为任何事物都无成无不成，既然什么都没有成立，所以什么都没有停止。既然什么都没有停止，所以什么都没有成立。因为这两者是无二的，所以称为“非是与非非是”的见解。因此，由于远离了对生灭二者、有法与法性二者、胜义与世俗二者等等的执着，所以远离了作为决断的遮破和作为完全断除的所立二者。由于不希望任何有无的差别，所以称为远离常断一切增益的见解。像这样，所谓的“无二”也只是由于需要而假立的施设而已，实际上也并没有到达无二的境地，所以称为远离行境的见解。还有，应该思考这个问题，在认识因的时候，对于需要确定的见解之义，在第三品中，“我与他与分别的相续”等等是二谛，在第四品中，“阿是空与非空”等等是四谛，在这里，无有根本的心性等等是确定为三谛，如果有人说这些是重复的，那不是重复。因为，最初第三品是通过认识因来确定所知，第五品这里是作为需要修习的，第四品中，由于在无有谛差别的文字三身上成佛，所以是确定为果。而且，第四品和第五品的顺序是，第四品中，按照道次第的方面，已经讲完了作为需要修习的续部意义。像这样，由于确定之义的因缘进入而进行修习时，按照道次第的方面是空性和悲心二者，从现观庄严论的组合来看，按照需要修习的续部意义的方面，是三摩地中的前两个，修习它们的必要是，心性显现为内外白色红色的各种事物，在显现之时就了知以各自的自性空性，任何事物都没有成立，那么这个庸常分别的自性不舍弃而自在地转为智慧，因为习惯于安住于上述的证悟之境的三摩地就会变得特殊。因此，安立心的方法是，修行者瑜伽士
English
Since nothing is either established or not established, and since nothing is established, nothing ceases. Since nothing ceases, nothing is established. Because these two are non-dual, it is called the view of "neither being nor non-being." Therefore, since it is free from all clinging to the distinctions of arising and ceasing, the two, the qualified and the nature of phenomena, the two, ultimate truth and conventional truth, the two, and so on, it is free from both the refutation as a determination and the establishment as a complete severance. Since it does not desire any difference between existence and non-existence, it is called the view that is free from all imputations of permanence and annihilation. Thus, the so-called "non-duality" is merely a designation imputed for the sake of necessity, but in reality, it does not even reach the state of non-duality, so it is called the view that is free from the sphere of activity. Furthermore, this should be considered: in the context of knowing the cause, regarding the meaning of the view to be determined, in the third chapter, "the continuum of self, other, and conceptualization," and so on, are the two truths; in the fourth chapter, "A is empty and not empty," and so on, are the four truths; and here, the nature of mind without a basis, and so on, are determined as the three truths. If someone says that these are repetitions, they are not repetitions. Because, in the first place, the third chapter determines the knowable through knowing the cause, and here in the fifth chapter, it is to be practiced, and in the fourth chapter, it is determined as the result because of attaining Buddhahood in the three bodies of letters that are without distinction of truths. Moreover, the order of the fourth and fifth chapters is that in the fourth chapter, in terms of the stages of the path, the meaning of the tantra to be practiced has already been explained. In this way, when the meaning of the determination is entered into by conditions and is practiced, in terms of the stages of the path, it is the two of emptiness and compassion, and from the combination of the Abhisamayalankara, in terms of the meaning of the tantra to be practiced, it is the first two of the three samadhis. The necessity of meditating on them is that the nature of mind appears as various forms of white and red objects, both internal and external. When it is realized that at the time of appearance, they are empty of their own nature and that nothing is established, then without abandoning this very nature of ordinary conceptualization, it is empowered to transform into wisdom, because becoming accustomed to the samadhi that abides in the state of realization above will make it special. Therefore, the method of placing the mind is that the meditating yogi
Chinese
如果我如实地证悟了，却没有安住在那个状态中，比如大象被葡萄酒灌醉后，肆无忌惮地跳跃奔跑在悬崖峭壁上。同样，瑜伽士如果证悟了见地，却没有安住在那个状态中，心就会随意散乱在应做和不应做的境上。大象跳跃奔跑的过失，大则丧命，小则折断手脚。瑜伽士的心随意散乱，大则堕入恶趣，小则长期无法从轮回中解脱。“取谷物来从下面驯服”的意思是，那时大象被主人用善巧的方法，用铁钩抓住鼻子，拴在树上，从而被驯服，不再跳跃奔跑。同样，瑜伽士安住在证悟的状态中，就能获得对心的掌控。获得掌控的那种一切都是自显现的，一切法的根本是自己的心，因为它是空性，远离有和无的一切边，所以心性本身是胜义谛。它也是世俗中一切法的根本，因为不证悟心就会产生轮回，证悟心就会显现为智慧。比如樟脑丸，对于冷热疾病，既是药也是毒。因此，从不确定性中证悟心性，像第四品那样，习惯于文字的显现，就是显现为智慧的自性。因为从文字的显现中，可以成就下面将要出现的所证和成就二者，比如如意宝中会涌现出如雨云般的所需所欲。因此，从那里面观修坛城，方法是根本的方法，那就是像第四品那样，心性显现为文字。方法生起是基础的方法，就像第六品和第七品那样，从文字中生起所依的宫殿。方法不可思议，这是不可思议的方法，那就是像第四品那样，语是字句，第六品那样，意是手印，第七品那样，从身圆满的角度来观想本尊。那些也都是心一性的，不是他体的，只是因为智慧低下，无法同时做到，而是次第显现。
English
If I realize it as it is, but do not abide in that state, it is like an elephant intoxicated with wine, recklessly jumping and running on cliffs and precipices. Similarly, if a yogi realizes the view but does not remain in that state, the mind will wander freely in the realms of what should and should not be done. The fault of an elephant jumping and running is that it either loses its life or breaks its limbs. The yogi's mind wandering freely will either fall into the lower realms or be unable to escape from samsara for a long time. The meaning of "take the grain and tame it from below" is that the elephant is then tamed by the owner's skillful means, holding its nose with an iron hook and tethering it to a tree, so that it does not jump and run. Similarly, the yogi, by abiding in the state of realization, gains control over the mind. That attainment of control is the self-appearance of everything. The root of all dharmas is one's own mind, and because it is emptiness, devoid of all extremes of existence and non-existence, the nature of mind itself is the ultimate truth. It is also the root of all dharmas in the relative truth, because from not realizing the mind, samsara arises, and from realizing the mind, it appears as wisdom. It is like a camphor pill, which is both medicine and poison for hot and cold diseases. Therefore, from uncertainty, realize the nature of mind, and like the fourth chapter, being accustomed to the appearance of letters is the nature of appearing as wisdom. Because from the appearance of letters, both what is to be attained and the accomplishment that will appear below can be achieved, just as from a wish-fulfilling jewel, a cloud-like mass of desired objects arises. Therefore, from that, meditating on the mandala, the method is the root method, which is like the fourth chapter, the nature of mind appearing as letters. The arising of method is the basic method, like the sixth and seventh chapters, generating the support palace from letters. The inconceivable method is the inconceivable method, which is like the fourth chapter, speech is syllables, the sixth chapter, mind is mudras, and the seventh chapter, from the aspect of the complete body, visualizing the deity as the support. Those are also one in mind, not other, but because of low intelligence, it is impossible to do them simultaneously, but they appear in sequence.
Chinese
信心的。内，即如上所生起的所依之神。内的外面的，是指所依之宫殿。坛城是指殊胜的等持。桑耶是指其布置的特点和广大的功德。智慧嬉戏，是指分别念本来就是智慧的坛城，于此等持如是生起，故称智慧于智慧嬉戏。于此无有轮回和悬崖的怖畏，因为一切行境皆清净为智慧的坛城之故是美好的，不离于此故为手印，即其义究竟故为殊胜。因此，分别念清净之故无有取舍是，智慧于智慧嬉戏，如上的三种方便从何显现呢？种子字和生起咒以及圆满报身之智慧等并非心外之物，因为自己的心性显现为智慧之故，名为种子字，词为生起咒，从色至圆满报身等皆一心之故。从一转化为所欲之物，譬如如意宝中生出所需之物，或如黑暗中生起灯的光明一般，转变为其他，其他的例子还有用铁变成金子的药可以将铁变成金子，用毒药变成解毒药的药可以将毒药变成药物的自性一般。于此学习熟悉，以具足明咒的支分，于一个手印的等持明晰而不被外境所夺，于心中获得极稳固之时，从下生起的成就等，本体虽无成就，然于修行者前显现之故，将获得极大的稀有，如是说。那是什么呢？首先共同的成就是，某位大天之妻等，主要成就世间法之一。讲解此，一般而言续部的讲解方法有多种，而此乃续部自身讲解自身，即此之词语一句亦能显示讲解续部的数个章节之故。此亦可从解脱道和方便道两个方面讲解，首先是，与续部的讲解方法相符，续部讲解续部，即如此转化为甘露且
English
Of faith. "Inner" refers to the deity of reliance generated as above. "Inner outer" refers to the palace of reliance. "Mandala" refers to the superior samadhi. "Samye" refers to the special features of its arrangement and the great qualities. "Wisdom Play" means that conceptualization is inherently the mandala of wisdom, and since samadhi is generated in this way, it is called wisdom playing in wisdom. There is no fear of samsara and precipices in this, because all realms of experience are pure as the mandala of wisdom, it is good, and not departing from it is the mudra, that is, its meaning is ultimately supreme. Therefore, since conceptualization is white, there is no acceptance or rejection, wisdom plays in wisdom, from where do the above three methods appear? Seed syllables, generation mantras, and the wisdom of the complete Sambhogakaya are not different from the mind, because one's own mind appears as wisdom, hence the name is the seed syllable, the word is the generation mantra, and from form to the complete Sambhogakaya, etc., are all one in mind. Transforming from one into what is desired is like the emergence of desired objects from a wish-fulfilling jewel, or like the emergence of the light of a lamp in thick darkness, or transforming into something else, another example is that the medicine that turns iron into gold can turn iron into gold, and the medicine that turns poison into antidote can turn poison into the nature of medicine. To learn to be familiar with this, by possessing the limbs of mantra, when the samadhi of a single mudra is clear and not distracted by external objects, and one obtains great stability in the mind, the accomplishments that arise from below, etc., although the essence is without accomplishment, will appear before the practitioner, so great wonder will be obtained, it is said. What is that? First, the common accomplishment is one who mainly accomplishes worldly things, such as the wife of a great god. Generally speaking, there are many ways to explain the tantras, but this is the tantra itself explaining itself, that is, each word of this can show several chapters of the explanatory tantra. This can also be explained in terms of the path of liberation and the path of means. First, in accordance with the method of explaining the tantras, the tantra explains the tantra, that is, it transforms into nectar and