Chinese
因此，这个伟大的方法容易理解，所以是灯。 此外，这部论著通过五个重要意义来阐释，即处所等。 此外，将各种显现转化为菩提心。 也就是，五蕴、十八界、十二处、五大、六识界。 无明等十二缘起是轮回的因和果。 布施等六度，外空性等十八空性。 四念住等三十七菩提分法是道的法。 证悟果位的处与非处之力的十力，以及圆满一切法的四无畏，如证悟，以及如实了知诸法的各别智慧。 大慈、大悲和无有错乱等是佛陀的法。 不共十八法等一切相智。 声闻、缘觉和菩萨的因道和果位是佛陀的法。 克里亚瑜伽和事业瑜伽的力量，三族金刚持。 乌巴亚瑜伽事业和瑜伽二者的力量，显现为四族。 瑜伽部的禅定支分四神通和五仪轨，从九者中，果位身和智慧没有变得稀薄，而是稠密地排列。 摩诃方便1和智慧1，生起1和圆满，法身普光明。 报身莲花眼和文字轮的化身萨。 阿努瑜伽观想显现于因界，果位显现为忆念觉悟智慧。 从圆满方式中观修而生起的普贤王如来无分别的处所。 一切如何修持，暂时的鲜花显现，最终的果实不显现。 住所只是休息，不是确定的稳固果实。 果实必须从高到高地前进，所以显得虚假。 各自的欲望显得真实，但实际上是如幻的虚假显现。 这二者不异处，显现为一体。 显现以显现自解脱，完全清净。 显现的基础不间断，平等遍布而证悟。 不混杂，完全圆满，自明，无分别心。 空性。
English
Therefore, this great method is easy to understand, so it is a lamp. Furthermore, this treatise elucidates through five important meanings, such as the location. Furthermore, transforming various appearances into the mind of enlightenment. That is, the five aggregates, eighteen elements, twelve sources, five elements, and six consciousness elements. Ignorance and the like, the twelve links of dependent origination, are the cause and effect of samsara. Generosity and the like, the six perfections, the eighteen emptinesses such as outer emptiness. The four close placements of mindfulness and the like, the thirty-seven factors of enlightenment are the Dharma of the path. The ten powers of knowing the possible and impossible states of the result, and the four fearlessnesses of completely awakening to all Dharmas, such as fearlessness, and the individual wisdom of truly knowing each Dharma. Great love, great compassion, and the absence of confusion, etc., are the Dharmas of the Buddha. The omniscient knowledge of all aspects, such as the eighteen unshared Dharmas. The cause, path, and result of the Hearers, Solitary Realizers, and Bodhisattvas are the Dharmas of the Buddha. Kriya Yoga and the power of action Yoga, the three families of Vajradhara. The power of both Upaya Yoga action and Yoga, appearing as the four families. The four magical powers of the meditation branch of Yoga and the five rituals, from the nine, the result body and wisdom have not become thin, but are densely arranged. Maha Upaya 1 and Wisdom 1, generation 1 and completion, Dharmakaya Samantabhadra. Sambhogakaya Lotus Eye and the Nirmanakaya Sa of the wheel of letters. Anuyoga contemplates appearance in the causal realm, and the result appears as memory, awareness, and wisdom. From meditating in the complete way, the place of Samantabhadra, which arises without differentiation. How everything is practiced, temporary flowers appear, and the ultimate fruit does not appear. The dwelling place is only for rest, not a definite and stable fruit. The fruit must progress from higher to higher, so it appears false. One's own desires appear true, but in reality, they appear illusory and false. These two are not different places, they appear as one taste. Appearance self-liberates through appearance, completely pure. The basis of appearance is uninterrupted, equally pervasive, and realized. Unmixed, completely perfect, self-luminous, non-conceptual mind. Emptiness.
Chinese
我皈依菩提心。在《中观庄严论》的注释中说：如果事物没有成立，那么事物的空性也不会成立。事物变成其他东西，人们说这是无有。如是说。就像牛奶中没有酸奶等，这被称为先前没有。酸奶中没有牛奶，是坏灭后没有的特征。头上的绿色枝条，以及完全没有生长和坚硬，像兔角等事物，这被称为是完全没有。牛、马等不存在，这被称为在一个中没有另一个。如是说。原本就有的空性，像兔角一样，是完全没有的空性。后面的四种，这是事物变成其他东西被称为空性。先前没有的空性，在因位时没有见到果，就像牛奶的时候没有酸奶一样。坏灭后没有或用过的空性，因果用完的法，就像酸奶中没有牛奶一样。单方面的空性，就像地方被瓶子空着一样。变化的空性，是刹那前后的法。由分别念假立的空性，是用理智的智慧观察显现，事物为空性。从分别念的边解脱的空性是，成为不分别的智慧的对境。所知完全清净的法界，没有止息，没有生，没有断灭，没有常，没有来，没有去，不是他体，不是一体。这是远离八戏论。即使以有境和对境的分别念的智慧来观察，对于意义的自性，也是超越言说的边际的空性。自性空是，有法显现的自性。在四句的方面，由于被确定执着的戏论所空，法性是无戏论的唯一决断。到达极限，彻底断绝，以空性来诽谤经典的一方面，显现的一切都诽谤法。有些人诽谤前后世和所有确定的善果，是空性。如果不能真正了解这些空性，怎么会变成空性呢？如果了解，了解空性的智慧不会止息。因为是假立为空性，所以是自性的显现。显现本身超越了任何的执着，所以是空性。显现与空性本身。
English
I take refuge in the Bodhicitta. In the commentary on the Ornament of the Middle Way, it says: If things are not established, then the emptiness of things will not be established. Things become something else, people say this is non-existence. Thus it is said. Like when there is no yogurt etc. in milk, this is called previously non-existent. When there is no milk in yogurt, it is the characteristic of being non-existent after disintegration. Green branches on the head, and completely devoid of growth and hardness, like rabbit horns etc., this is said to be completely non-existent. When there are no cows, horses, etc., this is called one not existing in another. Thus it is said. Emptiness that has existed from the beginning, like a rabbit's horn, is the emptiness of complete non-existence. These latter four, this is called emptiness when things become something else. Emptiness that was previously non-existent, when the fruit is not seen at the time of the cause, like when there is no yogurt at the time of milk. Emptiness that is non-existent after disintegration or use, the Dharma of used-up cause and effect, like when there is no milk in yogurt. One-sided emptiness is like a place being empty of a vase. Emptiness of change is the Dharma of before and after moments. Emptiness imputed by the mind is when the appearance is observed by the wisdom of reason, things are empty of Dharma. Emptiness that is liberated from the extreme of mental imputation is when it becomes the object of the non-conceptual wisdom. The knowable, completely pure Dharmadhatu, without cessation, without birth, without annihilation, without permanence, without coming, without going, not other, not one. This is free from the eight elaborations. Even if observed with the wisdom of conceptual mind with object and subject, for the nature of meaning, it is emptiness that transcends the limits of speech. Self-nature emptiness is the self-nature of the appearance of phenomena. In the aspect of the four extremes, because it is empty of the elaboration of definite grasping, the Dharma-nature is the single certainty of non-elaboration. Reaching the limit, completely severing, using emptiness to slander one aspect of the scriptures, everything that appears slanders the Dharma. Some slander past and future lives and all definite good results, it is emptiness. If one does not truly understand these emptinesses, how can one become emptiness? If one understands, the wisdom of understanding emptiness will not cease. Because it is imputed as emptiness, it is the appearance of self-nature. The appearance itself is empty because it transcends any grasping. Appearance and emptiness itself.
Chinese
由于远离了差别，因此空无二元。 虽然无二元，但未被概念所束缚，却显现并清晰如二元。 不局限于空性四边的觉性，是遍知者所证悟的。 以空性执着空性的边见，通过在自身解脱，从而完全清净地执着于空性。 空性的四边不混杂，且在空性之性中圆满的自性是大空性之心。 将内外显现中被安立的事物，通过理性的智慧加以遮止后， 如果说，为了遮止执着于被分析为空性的理智之显现，需要通过习惯于道路的无分别等持来实现， 那么，理智的显现和最终的归宿是十地智慧的种类。 如果是智慧，那么，如果不是智慧本身作为遮止它的对治，那又是什么呢？ 如同火生火一样，难道不是智慧会变得更加卓越吗？ 仅仅因为看到火烧尽木柴的相似之处， 就变成正确的理性了吗？怎么能像外道裸体派一样， 依靠提提丁嘎树在夜晚叶子收缩的迹象， 就论证树木具有生命，那也变成正确的理性了吗？ 如果像那样认为没有智慧，那么，断灭空性的恶见，那本身就是认为没有智慧。 因此，心的自性是具备一切殊胜特性的菩提心。 对于未经理性分析的心识，在名言识的面前， 令人愉悦的外境和内在的心，或者幻象或者觉性， 或者天神的坛城，瓦列，显现不间断。 如果分析这些，在实性上，在理性的智慧面前， 远离了戏论的边际，没有自性。 这两个如同兔子的头和角一样， 在有分别的意识面前，由于各自具有不同的反体而说是不同的。 实际上，既不能说与它相同，也不能说是其他的， 因为既不是真正的一体，也不是真正的他体。 对于名言的心识，说世俗和事物，理智胜义，即是二识的对境。 这两个边，如果真正来说，不是一体，因此从一的边解脱。 如果真正来说，也不是他体，因此从二的边解脱。 由于理性无法找到，因此从有的边解脱。 由于对于心识来说，什么也不阻碍，因此从无的边解脱。
English
Being free from difference, it is empty of duality. Although non-dual, it is not grasped by concepts, yet it appears and is clear as duality. The awareness that is not limited to the four extremes of emptiness is realized by the all-knowing. The extreme of grasping emptiness with emptiness is purified by liberating itself in its own place, thus grasping only emptiness. The four extremes of emptiness are unmixed, and the nature that is completely perfect in the state of emptiness is the great emptiness mind. After the objects imputed to external and internal appearances are blocked by the wisdom of reason, If it is said that in order to block the appearance of the rational knowledge that grasps emptiness, it is necessary to become accustomed to the non-conceptual samadhi of the path, Then, the appearance of rational knowledge and the ultimate result are the types of wisdom of the ten grounds. If it is wisdom, then if it is not wisdom itself as the antidote to block it, then what else is it? Just as fire produces fire, isn't wisdom becoming particularly superior? Just because one sees the similarity of fire consuming firewood, Does it become correct reasoning? How can it be like the naked ascetics, Based on the sign of the shrinking of the leaves of the Titi Tingka tree at night, To argue that trees have life, does that also become correct reasoning? If you think there is no wisdom like that, then the sinful view of nihilistic emptiness is itself thinking there is no wisdom. Therefore, the nature of mind is the mind of enlightenment that possesses all the supreme qualities. For the mind that has not been analyzed by reason, in the face of conventional knowledge, The pleasant external objects and the inner mind, or illusion or awareness, Or the mandala of the deities, Wale, appearances are uninterrupted. If these are analyzed, in reality, in the face of rational wisdom, Free from the extremes of elaboration, there is no self-nature. These two are like the head and horns of a rabbit, In the face of conceptual consciousness, they are said to be different because they each have different opposites. In reality, it cannot be said to be the same or different, Because it is neither truly one nor truly other. For the conventional mind, it is said that conventional truth and objects, rational knowledge, and ultimate truth are the objects of the two types of knowledge. These two extremes, if truly speaking, are not one, therefore they are liberated from the extreme of one. If truly speaking, they are not other, therefore they are liberated from the extreme of two. Because reason cannot find it, it is liberated from the extreme of existence. Because nothing obstructs the mind, it is liberated from the extreme of non-existence.
Chinese
四边自解脱，本初即是清净菩提。反之，四边皆平等遍布而证悟。四边之自性，从不混杂，于智慧之状态中圆满，故为自明不分别之心。༈ 名言认知中，因显现于心识而迷惑。事物于理智认知中，离戏真实。若言因此四边自解脱不合理，则如前所说之假立空性，应如是重复，并与此处结合。༈ 显现为天尊或觉性为安乐之法。其自性为空性。如黄金与黄金之黄色无别一般。方便１与智慧１，显现１与空１，融合为无别。为于他人之心识中展示之方便，而于言词中交替陈述。如引导孩童按次第学习知识一般。若智慧不足，则以五或三之仪轨生起，亦如彼例。然实则为唯一之真谛，故无五种次第之差别。༈ 彼亦称之为无二，乃于所知四边之上，执取增益。若执着于增益，则执着于增益之上，亦执着于先前之二谛为增益。汝所执取之无二显现，其自性为空性。༈ 显空二者不相阻碍，显空二者不住留，此乃四边圆满。不执着四边，故于菩提１不阻碍而安住于证悟１。明朗而不分别之心１，即是自明。此三者１１１味一体，真假于自身解脱，故四边舍弃真假。༈ 四边为一，每一边亦圆满具备四四，然终不执着，而为自解脱。务必于内心深处，断除确信与怀疑。若证悟此，则为具足智慧之佛子，大圆满之瑜伽士。༈ 不随逐不可超越之三种，所知之众多四边。若能使能知之心于自身解脱，则能断除所知之根本。譬如断除树之根本，则枝叶自灭。༈ 彼亦为八识聚中之阿赖耶识菩提心。任运成就三身。因未证悟之迷惑所染污，故由七识所安立之习气之基成熟，乃为加行义之阿赖耶识。七识