Chinese
如同之前的章节一样， 执着于那四种状态。 那也存在于外道之中， 执着于瑜伽禅定。 圣者自证光明， 法界自性清净智慧中， 世俗加持坛城。 专注于智慧的细微显现。 因此，见解转为外道。 因此，主张清净裸体。 水中的剑是孩童的游戏， 执着于无法实行的行为。 从那之后，行为就变得外道。 因为没有真正领悟内在的意义， 所以被外在的表象所束缚。 从四种光明中偏离了表相， 通过显空交替修习五道， 所获得的圣果也是安住之处。 为了外在的二取等果， 就像珍贵的绳索一样， 与道果无关，只是徒劳的迷惑。 已经承诺宣说最殊胜的， 就以广大的教诲作为保证。 大瑜伽士的见解之义， 如果从有中寻找，就会变成增益， 如果从无中寻找，就会变成诽谤。 如果从有无二者中寻找， 那就不会被经文所指示。 除此之外的其他寻找也是无关的， 所以无论如何也不会找到， 因为一切争论都执着于边见。 远离三边，唯一方向，远离边见， 是自心迷惑的显现。 因此，最终的依赖是相对的， 一切远离边见也是边见。 因此，不要执着于确定的心。 观察无二，言思之外， 词语和声音相同却意义不同， 是为了将见行引入歧途。 因此，金刚大乘， 要了悟一音之中的意义差别。 首先，一切法的实相， 首先是名相和实相的颠倒， 其次是真实无欺的意义， 为了表示不生如是性。 空性和没有显现， 无二和等性， 什么也不是和言思断绝， 不住不缘不思， 离边完全清净， 无相无愿， 法性法界自性中， 离戏无有来去， 显现和寂灭无有获得， 解脱和自由和获得， 世俗胜义谛和真谛， 无有贪执和自性， 无有实物无有执着和道理， 无我无他无有行境， 见、觉性、智慧等等， 为了表示这些名相之法， 各自的意义是不同的， 为了清晰地说明这些不混淆的差别。
English
Just like the previous chapters, Attached to those four states. That also exists in the outer paths, Attached to yogic samadhi. The holy self-aware luminosity, In the pure wisdom of the essence of reality, The conventional blessing mandala. Focus on the subtle manifestation of wisdom. Therefore, the view turns into an outer path. Therefore, advocating purity and nudity. The sword in the water is a child's game, Attached to actions that cannot be carried out. From then on, actions become external. Because the inner meaning is not truly understood, So it is bound by external appearances. Deviating from the four luminosities towards signs, Through alternating practice of appearance and emptiness in the five paths, The attained sacred result is also a place of dwelling. For the sake of external dualistic results, Like a precious rope, Unrelated to the path and result, it is just futile delusion. Having promised to explain the most supreme, Take the vast teachings as assurance. The meaning of the view of the great yogi, If sought from existence, it becomes superimposition, If sought from non-existence, it becomes defamation. If sought from both existence and non-existence, Then it will not be indicated by the scriptures. Other searches besides that are also irrelevant, So it will never be found, Because all arguments cling to extremes. Free from the three extremes, one direction, free from extremes, Is the manifestation of the delusion of one's own mind. Therefore, the ultimate reliance is relative, Everything free from extremes is also an extreme. Therefore, do not cling to a fixed mind. Observe non-duality, beyond words and thoughts, Words and sounds are similar but meanings are different, It is to lead the view and conduct astray. Therefore, the Vajra Mahayana, Must realize the difference in meaning within one sound. First, the reality of all dharmas, First is the reversal of name and reality, Second is the meaning of true non-deception, To represent the unborn suchness. Emptiness and no appearance, Non-duality and equality, Nothing and beyond words and thoughts, Non-abiding, non-referential, non-conceptual, Free from extremes, completely pure, Without signs, without wishes, In the nature of dharma, the essence of reality, Free from elaboration, without coming and going, Appearance and cessation without attainment, Liberation and freedom and attainment, Conventional, ultimate truth and reality, Without attachment and self-nature, Without substance, without clinging and reason, Without self, without others, without object of action, View, awareness, wisdom, etc., To represent these terms of dharma, Their respective meanings are different, To clearly explain these unconfused differences.
Chinese
以理略述宗派。 最初是常有的邪分别法。 遮止显明，单方面的不生， 无垢不生，非为相。 特意造作的诸不生， 以舍弃已生，欲求不生， 徒劳如蚕作茧自缚。 所有多少各异之法， 以无二取舍， 殊胜不生之最胜义， 即于已生之中亦无生。 界分方面，不生即是真如， 即是觉性，亦是智慧。 无取舍之真如， 无二，无作，无改造， 是超离言思之最胜主。 如是执着空性亦然， 从空的一面，明空等等， 具足殊胜相的大空性， 有即是空。 以有与无超离言思， 本体、自性、相， 加持等等，胜过差别。 说没有显现也是， 不了悟或者颠倒了悟， 没有像显现而无的情况。 单方面没有显现，没有偏颇， 虚假显现没有显现， 显现没有垢染， 以及没有相显现等等， 都是徒劳造作显现分别。 具有种种显现的， 这没有显现的殊胜之处， 由于显现的有无不可分离， 故无法思量如是显现。 所说无二也是， 空的一面，无二，无境心， 脱离单方面的无二， 彼等皆是二之最胜主。 因为有义与欲。 因果无二也是， 于事业瑜伽胜义谛中， 接受无二也是， 轮番安立，观待的单方面。 所有称为二的法， 具有的同时以无二， 任运成就，无取舍， 以影像宝珠来比喻。 为断除而说平等性， 以及相似的平等，不平等法， 不平等脱离的方面平等， 由于安住于平等之边而错谬。 大秘密大平等性， 一切不平等法于自性中， 无平等与不平等之分， 是所有平等之顶端。 为了遣除他宗而努力的缘故， 说一切皆非也是， 对于非理性的觉知， 于有显现中视为过失， 遣除边单方面非有， 以及非为所缘皆是边， 无取舍
English
Briefly stating the tenets through reasoning. Initially, the habitual wrong conceptual Dharma. Preventing clarity, one-sided non-arising, Unstained non-arising, not as a sign. Specifically created non-arisings, By abandoning the arisen, desiring the non-arisen, It is merely binding oneself like a silkworm. All the various and different Dharmas, Through non-dual acceptance and rejection, The supreme meaning of the extraordinary non-arising, Is that even in the arisen, there is no arising. The realm aspect, non-arising is Suchness, It is awareness itself, and also wisdom. The Suchness without acceptance or rejection, Non-dual, unmade, uncorrected, Is the supreme lord beyond speech and thought. Likewise, attachment to emptiness is also, From the aspect of emptiness, clear emptiness, and so on, The great emptiness possessing supreme aspects, Existence itself is emptiness. Through existence and non-existence, beyond speech and thought, Essence, nature, characteristics, Blessings, and so on, surpassing distinctions. Saying there is no appearance is also, Not understanding or understanding wrongly, There is no such thing as appearing but not existing. One-sided non-appearance, without bias, False clarity, non-appearance, Appearance without stain, And the absence of sign appearance, and so on, Are all merely contrived appearance discriminations. With various appearances, This supreme non-appearance, Because the existence and non-existence of appearance are inseparable, It cannot be thought of as appearing in this way. The teaching of non-duality is also, The aspect of emptiness, non-dual, no object-mind, The non-duality that is free from one side, All of those are the supreme lord of duality. Because there is meaning and desire. Cause and effect being non-dual is also, In the ultimate truth of action yoga, Accepting non-duality is also, A single aspect of alternating dependence. All the Dharmas known as dual, While possessing, through non-duality, Spontaneously accomplished, without acceptance or rejection, And symbolized by the image jewel. Saying equality for the sake of cessation, And similar equality, unequal Dharmas, The equality of aspects free from inequality, Is mistaken because it dwells on the edge of equality. The great secret, great equality, In the nature of all unequal Dharmas, There is no part of equality or inequality, It is the pinnacle of all equalities. Because of striving for the sake of eliminating others, Saying that everything is not is also, Regarding the awareness that is not rational, As a fault in the appearance of existence, Eliminating the extreme, one-sided non-existence, And everything that is not an object is an extreme, Without acceptance or rejection.
Chinese
具有三种名称，说它什么都不是，具有什么都不是的本体，没有是非之分，没有部分，心中没有偏袒。如孔雀羽毛尖端的颜色，目的和以前一样，是不可言说和不可思议的。真理的唯一方向就是那样，想要像往水里倒东西一样。各个方面都是不可言说和不可思议的，我将在推理的领域里说。具有三种名称的殊胜意义是，一切言说和思虑都是真实的，言说和思虑是困难的。因为它没有变成恶劣智慧的领域，所以就像说这是天空一样困难。邪见、偏见、瑜伽和，各个方面清晰却不住留，具有所依，也是执着外物的根基，我称它为住留的主体。没有取舍，不住留，为了禅修的心而远离稳固，没有住留和不住留，没有舍弃和接受。因为不对任何事物产生依赖，所以不住留本身也不住留。因为没有所依和能依，所以是不住留的大自在，像天空一样没有所依。说“不能指定什么”也是，邪见、世俗、禅定和，止灭二者安住于一个方向，中观派的人不能指定三种。具有从欲望中解脱的指定，一个方向是没有所依的指定。一切指定的主宰是不能指定，即使说它是具有伟大象征的，也不能指定对欲望的贪恋，没有指定、愤怒和嫉妒。在无二中不能指定，就像在虚空中不能指定“这是什么”一样。说“不分别”也是，不分别对世俗的执着，不分别邪见禅修和，孩童的破立二者不分别。执着于一方是不分别，完全清净是无所依。说四者没有分别，因为不分别是不相容的障碍，所以做破立取舍，是四种决定的分别。大方便是不分别，分别的集合只是为了智慧的名相，因为分别本身没有产生，所以没有出生的表示的意识差别。没有破立是不分别，因为不分别本身也没有分别，就像黑色镜子没有常一样。为了解脱而证悟，所以是远离边，被称为边的是心中所想的那些，远离邪见的两个边，没有形体。没有生灭，没有部分，自证远离八边、四边、二边。边
English
Having three names, saying it is nothing, having the essence of nothing, without distinction of yes or no, without parts, there is no partiality in the mind. Like the color of the tip of a peacock's feather, the purpose is the same as before, unspeakable and inconceivable. The one direction of truth is just like that, wanting to pour something into the water. All aspects are unspeakable and inconceivable, I will speak in the realm of reasoning. The supreme meaning of having three names is, all speech and thought are real, speech and thought are difficult. Because it has not become the realm of evil wisdom, it is as difficult as saying this is the sky. Wrong views, biases, yoga and, all aspects are clear but do not dwell, having a basis, and also the foundation for clinging to external things, I call it the subject of dwelling. Without acceptance or rejection, not dwelling, away from stability for the sake of the meditating mind, there is no dwelling and non-dwelling, no abandonment and acceptance. Because no reliance is placed on anything, the non-dwelling itself does not dwell. Because there is no reliance and no dependent, it is the great freedom of non-dwelling, like the sky without reliance. Saying "cannot specify what" is also, wrong views, worldly, samadhi and, the two cessations abide in one direction, the Madhyamikas cannot specify three. Having a designation that liberates from desire, one direction is a designation without reliance. The master of all designations is the non-designation, even if it is said to have a great symbol, there is no attachment to the desire of non-designation, there is no designation, anger and jealousy. Cannot be specified in non-duality, just like in the void it is impossible to specify "what is this". Saying "no distinction" is also, no distinction of attachment to the world, no distinction of wrong view meditation and, the two of breaking and establishing of children do not distinguish. Clinging to one side is no distinction, complete purity is without reliance. Saying that the four have no distinction, because non-distinction is an incompatible obstacle, so doing breaking, establishing, accepting and rejecting, are the distinctions of the four certainties. Great means is non-distinction, the collection of distinctions is only for the name of wisdom, because distinction itself has not arisen, so there is no difference in the consciousness of the sign of birth. Without breaking and establishing is non-distinction, because there is no distinction in non-distinction itself, just like a black mirror has no permanence. In order to liberate and realize, it is away from the edge, those who are called edge are those who are thought of in the heart, away from the two edges of wrong views, without form. No arising and ceasing, no parts, self-awareness is away from eight edges, four edges, two edges. Edge