English
If one wonders why there are two remaining explanations, it is because meditating on non-discrimination can lead to the mind becoming empty, a condition that is difficult to correct and very dangerous. This means that if all things are understood as they are said, and there is no clinging to the absence of appearance, then this is the essence of practice, which tends towards faults that are in accordance with practice. According to this way, emptiness and non-clinging themselves are very difficult for beginners, and merely keeping the sound in mind will make attachment very strong, so it is very easy to fall into superficiality. These undesirable situations have already been discussed. Therefore, grasping the cause of the object, whether strong or weak, produces results by thinking it is easy to correct, which is to cover up. The object itself is the cause of occurring simultaneously. Merely Dharma and the absence of appearance, etc., the objects of tranquility, for the sake of the great vehicle's conceptual constructs, should not be clung to, it can be shown, so it is said. Then, how does this manifest? This is following the reasoning, if one views emptiness incorrectly, then those with little wisdom will collapse. Just like grasping an illusion incorrectly, it will lead to the accomplishment of evil mantras. This is refuted with reason. For example, grasping a poisonous snake, which symbolizes strong hatred, will cause the body to suffer greatly. Similarly, any emptiness that is made an object, because its concept itself is emptiness, if the ego-grasping has not been eliminated, then these people are those with little wisdom. As the cause itself says, falling is a very serious fault. Therefore, the Buddhas said that emptiness is the removal of all views, and those who hold the view of emptiness are incurable. Emptiness is difficult to argue with, and concepts are easy to destroy. Equality will not arise from superficial things, because the directions are inconsistent. Even if one does not abandon everything in the mundane, merely realization and wisdom appearing like illusion, will transcend all extremes because of the reasoning of the two truths. Then, will this not become a concept? The meaning of not becoming a concept is, for the heretics and those who believe in existence, etc., slightly acknowledging what they say, this is the situation being asked. The answer to this is, because of impermanence, other things are excluded.
Chinese
被称为“……”的是，这些是根据场合所说的。在果位的时候，一切都不是为了自己而成为唯一的，并且由于没有完全把握它的特征，所以才那样称呼它。由于没有断灭，所以被归纳为“我”，即常与断二者皆无。被称为“……”的是，因为先前承诺存在的事物在一切处显现。下面经文说的是，并非不想要一切的基础。被称为“……，也摧毁了”，指的是，从多种角度所说的无生无灭，也是指心性本身未成立，却显现为任何事物，并且变化无常。被称为“……，也清净”，指的是，已经说过，无二元也不是指唯一，因为其自性为空性。从一切到一切，圆满自在的唯一自性，即是自然成就的大圆满。被称为“……”的是，在一切形态和时间中，被二元事物所包含的一切，都因心性而成为一体，所以一切都是它的自性。被称为大圆满，即如幻术般掌握技巧，虽然与思考者的想法一致，但不需要努力，所以才那样称呼它。如果显现一致本身是什么的特征？如果思考那些特征是从何而来的，紧接着就说了经文：“大常者，显现一切；勇士金刚，无动至上。”被称为“……”的是，大乐与思考的想法一致，所以在一切处显现，但其自性在任何地方都不会改变。大智慧，三身自然成就，虽然显现为不同，但由于不可分割，所以不需努力不动摇。心的种性，因为那些特征等等。如来之事物等等，所有那些都希望在一切处都不分离。像这样显现的时候，指的是，领悟那些意义的时候非常稀少。无论是思考，还是不思考等等，指的是，什么时候领悟的时候，就像雄鹰斩断天空一样，由于心不执着于任何边，所以在见解和禅定达到极致的时候也要知道。
English
That which is called "..." is spoken according to the occasion. At the time of fruition, everything is not solitary for the sake of oneself, and because its characteristics are not fully grasped, it is called that. Because there is no cessation, it is included as "self," that is, both permanence and annihilation are absent. That which is called "..." is because that which was previously affirmed to exist appears everywhere. The scripture below says that it is not that one does not want the basis of everything. That which is called "... also destroys," refers to that which is spoken of as unborn and unceasing from various perspectives, which also refers to the fact that the nature of mind itself is not established, but appears as anything, and is impermanent in its change. That which is called "... also purifies," refers to that which has already been said, that non-duality does not mean oneness either, because its essence is emptiness. From all to all, the complete and perfect one-self, is the spontaneously accomplished Great Perfection. That which is called "..." is that in all forms and times, everything contained by duality becomes one taste in the nature of mind, so everything is its essence. That which is called the Great Perfection is like mastering illusion, although it appears to be in accordance with the thinker's thoughts, it does not require effort, so it is called that. If appearing in accordance is itself a characteristic of what? If one thinks about what those characteristics are derived from, immediately the scripture says: "The Great Constant One, the Illuminator of All; the Hero Vajra, the Supreme Unmoving." That which is called "..." is that great bliss is in accordance with the thought of contemplation, so it appears everywhere, but its own nature does not change anywhere. Great wisdom, the three bodies spontaneously accomplished, although appearing as different, is unshakable without effort because it is indivisible. The lineage of mind, because of those characteristics and so on. The things of the Thus-Gone One, and so on, all those wish to be inseparable in all places. When it appears like this, it refers to the time when realizing those meanings is very rare. Whether it is thinking or not thinking, etc., refers to when one realizes it, it is like a garuda cutting through the sky, because the mind does not cling to any extreme, so it should be known even at the time when view and samadhi reach their ultimate.
Chinese
因为已经通过大乘经部中观等进行了辨别，所以没有了怀疑的立足点。 所谓“亲近应说”，即与方便和智慧相结合的是大乘。这些是什么呢？《经集》是两个中观派。按照他们的观点，在道位时，大部分停留在不观察二边的状态，因此在果位时会产生二心。例如，像身处悬崖峭壁的人一样，菩萨也在果位时消除他们的疑虑，通过理性和经典来巩固，因为断除了所有时期的怀疑，所以对于一切所知都没有障碍。“没有分别念，对一切都了如指掌”，这样说很容易理解。通过这种见解来确定，对于下部的密宗连提都不提。 所谓“通过这种见解来确定”，见解是智慧的自性。因为在因位和果位两种情况下都说了，所以说像小狗一样不执着于它们，最终显示了圆满。普通人无法观察到的是秘密，成为大乘中的大乘的是大瑜伽等。它们的缺点和优点如何区分呢？下面会讲到。解释本身是通过果位来区分的，说没有解释也与因位的观点没有矛盾。所谓“又从经典中迷失”，与随顺的经部和教法的见解和修行有危险，跟随迷失的是什么呢？密咒的迷失是什么呢？所谓“如来藏是因和显现”，这很容易理解。这些三摩地是大瑜伽的论典。所谓“提到观想本尊的次第的如来藏”，用一切果位来安立的身语意的印是本尊，因为它们是显现和自性之基础的真实如来藏，所以在次第中首先提到。没有听闻大经典，不精通的人观察时，即使与禅定相似，
English
Because it has been distinguished by Mahayana Sutra, Madhyamaka, etc., there is no basis for doubt. What is meant by "to be closely apprehended is to be explained" is that which is connected with skillful means and wisdom is Mahayana. What are these? The Condensed Sutras are the two Madhyamikas. According to their system, during the path, they mostly remain in a state of not observing the two extremes, so they have a dualistic mind even in the result. For example, like a person on a cliffside path, the bodhisattva also dispels their doubts at the time of the result, and is stabilized by reason and scripture, because all doubts of time are cut off, so there is no obstacle to all knowable things. "Without discrimination, knowing everything clearly," it is easy to understand. Having decided with this view, even a corner is not mentioned to the lower secret vehicles. What is meant by "having decided with this view" is that view is the nature of wisdom. Because it is said in both the cause and effect stages, it is said that like a puppy, one does not cling to them, and ultimately shows completion. What ordinary people cannot observe is secret, and what has become the great of the Great Vehicle is Maha Yoga and so on. How are their faults and virtues distinguished? It will be shown below. The explanation itself is distinguished by the state of the result, and saying that it is not explained is also not contradictory to the view of the cause. What is meant by "again straying from the scriptures" is that there is danger in the views and practices of the sutras and teachings that are in accordance, and what follows the straying? What is the straying of mantra? What is meant by "Tathagatagarbha is the cause and manifestation" is easy to understand. These samadhis are the treatises of Maha Yoga. What is meant by "Tathagatagarbha mentioned in the order of contemplating deities" is that the mudras of body, speech, and mind established by all results are deities, because they are the true Tathagatagarbha, the basis of manifestation and essence, so they are mentioned first in the order. Not having heard the great scriptures, and being observed by an unskilled person, even if it seems similar to meditation,
Chinese
是能知之自性。彼等随逐于声，故从任何二边解脱者，即是。以是决定义而欲求随顺，唯于二边不作分别而安立。其理亦以种种之谛表示，谓观离戏论，及安立为无所缘，是三相之相似，名为随顺。又，谓有不随顺之差别也。此是咒之传承，入于天之等持，及，谓如是性亦不欲求离一切戏论，然以其具足空性大智慧任运成就之不可思议力，故任何显现之大智慧即是诸佛之体性故，名曰如来。故亦说于一时修习。静虑是生世之障。以不分别净治相续，住于三寂静处，少分亦疑有分别生起。谓从多劫以来，于遍计而现执之习气，除智慧与等持外，以余不能清净故，于后时破坏之，即随其后而等持，于住迦梨、阿吒伽、迦梨三处之时，生起与感觉自地寂灭，亦有随逐疑惑之故。须安住于正知，以彼等因，觉受生起，渐息渐息，细微之边际，能所二取同时清净，而能现证法性也。入之门与，见之宗与，事业之差别，从根本即各别也。谓于资粮道之终，于四道之时，以世俗知为幻化，于胜义未生亦能见，故从是须依止方便与智慧二者。于二者同时安住者，是二想之见，然方便之造作虽多，以心动而作故，唯许为幻化。任何依止大方便，而得大自在之时，蕴等显现为未生之智慧，即是天之坛城，以离想而以不见之理而显现，以方便而行。
English
It is the nature of knowing. They follow sound, therefore, whoever is liberated from any two extremes, that is it. Desiring to be in accordance with the definitive meaning, it is established only by not discriminating between the two extremes. The reason is also indicated by the truth of various kinds, namely, viewing as free from elaboration and establishing as without object of focus. The similarity of the three aspects is called accordance. Furthermore, it is said that there is a difference of non-accordance. This is the transmission of mantra, entering into the samadhi of the deity, and, it is said, suchness also does not desire to be free from all elaborations, but because it possesses the inconceivable power of the spontaneously accomplished wisdom of great emptiness, therefore, the great wisdom that is clear in any way is the very essence of all Buddhas, hence it is called Tathagata. Therefore, it is also said to meditate at one time. Contemplation is an obstacle to lifetimes. By purifying the mind-stream with non-discrimination and dwelling in three solitary places, there is doubt that even a little bit of thought will arise. It is said that since the habitual tendencies of clinging to what is imagined from many eons cannot be purified by anything other than wisdom and samadhi, therefore, after destroying it later, even the samadhi that is placed equally after it, when dwelling in the three places of Kali, Ataga, and Kali, the arising and the feeling of pacifying one's own ground are also accompanied by doubt. One must abide in mindfulness, because by those causes, the arising of experience gradually subsides, gradually subsides, to the subtle limit, and the grasped and the grasper are simultaneously purified, and the nature of reality can be directly realized. The gate of entry, the tenets of the view, and the differences of the activities are fundamentally distinct. It is said that at the end of the accumulation, at the time of the four paths, knowing illusion in the relative, one also sees that it is unborn in the ultimate, therefore, from then on, one must rely on both skillful means and wisdom. Abiding in both at the same time is the view of dualistic perception, but even though there are many actions of skillful means, because they are done by the movement of the mind, they are only accepted as illusion. When one relies on great skillful means and obtains great power, the clear wisdom of the unarisen aggregates, etc., is the mandala of the deity, appearing in a way that is unseen by being free from perception, and acting with skillful means.