Chinese
由于不精通之人也会轻蔑地说，理性是被干枯的思辨所考察，因此，必须用量来确定。有无、是不是、一和多，生和不生、真和假，无论如何都是空性的。事物的本性，在那衡量空性的理智面前。为了殊胜智慧的意义，以真谛而言，常断是般若精要的二谛，对于未生之自性而言。常和断二者又在哪里呢？就这样。解脱。 依靠理智的智慧，在世俗中，仅仅是证悟了法性之义的共同相。在积累和结合的二道中，修习止观，需一个大劫。在第一地见到真谛的自相，从而从粗大的障碍中解脱，从第二地到第十地，需一个无量劫来清净微细的障碍。用极其微细的金刚喻定来清净障碍，需一个大劫。 成佛之时，对于等持和后得二者，也要舍弃等持无分别的智慧，因为它是空性。 认为法身是普贤光明之地，后得是依靠先前的愿力和发心。认为不会舍弃利益众生的大事。 还有，这在意义上是具有内在矛盾的宗派。如果用理智来考察道和果、智慧和世俗的体性二者，则会发现它们是矛盾的。因此，对于真实义而言，虚假的、确定之义是障碍的体性。以道来证悟，以果来安住于确定之义，这二者怎么能相同呢？为什么要把尚未成立的自性，执着地视为胜义谛呢？把所有显现都划归为世俗，并认为是空性。无论如何都落入二谛的边见，因此依靠那个所依，就是二谛双运。本性无偏，在意义上背道而驰，依靠空性的堡垒。由于无偏，因此在意义上有所延迟，仅仅是道路的台阶，是意义的影像。 依靠果的教证，不像中观派那样，认为世俗的错乱是如此显现。诸神的坛城安住于种姓1三4四五2中。君主1和兄弟4、朋友2，好坏不同地看待1行为，通过禅定2和三摩地4二者的力量，成就七世三世，在胜义谛中，显现出远离戏论的法性
English
Because even the unskilled will scornfully say that reason is investigated by dry speculation, therefore, it must be determined by valid cognition. Whether it exists or not, whether it is or is not, whether it is one or many, whether it is born or unborn, whether it is true or false, in any case, it is emptiness. The nature of things, in the face of the wisdom of reason that measures emptiness. For the sake of the meaning of supreme wisdom, in terms of truth, constancy and cessation are the two truths of the essence of wisdom, for the unborn self-nature. Where are constancy and cessation? That's it. Liberation. By means of the wisdom of reason, in samsara, only the general aspect of the meaning of the nature of reality is realized. In the two paths of accumulation and union, meditating on calm abiding requires one great kalpa. Seeing the self-character of the truth in the first bhumi, thereby liberating from the gross obscurations, from the second to the tenth bhumi, it takes one immeasurable kalpa to purify the subtle obscurations. Purifying the extremely subtle obscurations with the vajra-like samadhi requires one great kalpa. At the time of attaining Buddhahood, for both equipoise and subsequent attainment, the wisdom of non-conceptual equipoise is also abandoned, because it is emptiness. It is believed that the Dharmakaya is the land of Samantabhadra's light, and subsequent attainment relies on previous aspirations and bodhicitta. It is believed that the great task of benefiting sentient beings will not be abandoned. Moreover, this is a school of thought that has internal contradictions in meaning. If the nature of the path and fruit, wisdom and samsara are examined by reason, they will be found to be contradictory. Therefore, for the sake of the true meaning, the false, definite meaning is the nature of obscuration. How can the two be the same, to realize by the path and to abide in the definite meaning by the fruit? Why should one cling to the nature that has not yet been established as the ultimate truth? All appearances are classified as samsara, and are considered to be emptiness. In any case, it falls into the extremes of the two truths, therefore, relying on that basis is the union of the two truths. The nature is impartial, and in meaning, it goes against the grain, relying on the fortress of emptiness. Because of impartiality, therefore, there is a delay in meaning, it is only a step on the path, it is an image of meaning. Relying on the scriptural authority of the fruit, it is not like the Madhyamikas, who believe that the delusion of samsara appears in this way. The mandala of the gods abides in the lineage 1 three 4 four five 2. The king 1 and brothers 4, friends 2, view 1 actions differently, through the power of meditation 2 and samadhi 4, accomplish seven lives and three lives, in the ultimate truth, the Dharmata that is free from elaboration is manifested.
Chinese
那是无分别或法性广阔之地。 另外，大乐虽然比摩诃（梵文：Mahā）稍微开阔，但实际上却落入了双运二取的极端。 虽然它本身没有将境1、心（藏文：ྊྃ）、显现（藏文：ྊྃ）、空1划分为宗派。 如此，六道众生、常断、八乘，各自以自己的自证量来思辨、考量和认可，但五有二，或三无二，二者为四，内道二二无，都落入了四句的宗派。 勇母取了所有四句的意愿，因此自成和脱离一切四句的本来清净，也确立了六边的意愿。 在我自己的宗派中，在无为圆满的教言之后，通过口耳相传的诀窍来指导。 将明智显现于八识聚，归纳为三种生起方式，并将其解脱为三身。 在能清晰显现意义的影像之上，通过自解脱的诀窍安住于证悟的状态。 将所有剩余的所知都解脱为三种生起方式和三身。 净化结合意义和习气的污垢。 在根本意义的菩提心中。 智慧具有四句和有无二者，不舍弃六边而圆满，即是清净、离戏、空性三者圆满。 证悟使显现不灭，五蕴法圆满。 在那菩提本身中，二谛四分圆满，自性自证时。 不存在异体和非住，二者无别，见解二分圆满。 从四种圆满中，一切都取自任运成就而圆满。 清净空性解脱了证悟显现的一面，证悟不灭。 清净解脱了离戏的一面，清净和证悟二者都是自证。 解脱了执着于二谛，因为第二是假立的。 因此，无有二者也自然解脱。 解脱了执着于宗派的一切法，从智慧的角度来说，本来清净也圆满了。 未经考察就证悟一切六边的见解，就是遍知一切所知。 因缘不住，一切自证皆明。 轮回自明，无有宗派的看待。 仅此一偈就已阐明。 超越等性之境，无有宗派。 因为是自证，所以没有能见和所见。 在任运安住的大乐自明之境中观看。 这是四者中的第一个，确立了见解。 不交付而安住于自性，也是禅修的伴侣
English
That is the place of non-differentiation or the expanse of Dharmata. Furthermore, although Great Bliss (Mahasukha) is slightly broader in view than Maha, it actually falls into the extreme of dualistic non-duality. Although it itself does not divide realm 1, mind (Tibetan: ྊྃ), appearance (Tibetan: ྊྃ), emptiness 1 into sectarianism. Thus, the six realms of beings, permanence and annihilation, the eight vehicles, each with their own self-awareness, measure, contemplate, judge, and deem it reasonable. However, the five exist, or the three do not exist, the two are four, and the two inner ones are non-existent, all falling into the category of the four extremes. The Heroine took the wishes of all four extremes, so spontaneous accomplishment and primordial purity, which is free from all four extremes, also established the wishes of the six extremes. In my own doctrine, after the instructions of the actionless perfection, the oral transmission is used to instruct. Clarifying awareness in the eight consciousnesses, condensing them into three ways of arising, and liberating them into the three bodies. On top of the image that clearly manifests meaning, by abiding in the state of realization through the self-liberation instructions. Liberating all remaining knowable objects into the three ways of arising and the three bodies. Purifying the obscurations of the combination of meaning and habitual patterns. In the essential meaning of the Bodhicitta. Wisdom has the four extremes and the two of existence and non-existence, and perfection without abandoning the six extremes is the perfection of the three categories of purification, freedom from elaboration, and emptiness. Enlightenment makes appearance unceasing, and the five aggregates of phenomena are perfected. In that very enlightenment, the four divisions of the two truths are perfected, and when the characteristic is self-awareness. Non-abiding difference and non-duality, the two divisions of view are perfected. From the four perfections, everything is taken from spontaneous accomplishment and perfected. Purification and emptiness liberate the side of enlightened appearance, and enlightenment is unceasing. Purification liberates the side of freedom from elaboration, and both purification and enlightenment are self-awareness. Liberating attachment to the two truths, because the second is imputed. Therefore, non-duality is also naturally liberated. Liberating all phenomena that are attached to sectarianism, and from the perspective of wisdom, primordial purity is also perfected. The view of realizing all six extremes without examination is omniscience of all knowable objects. The causes and conditions do not abide, and all self-awareness is clear. Samsara is self-illuminating, and there is no sectarian view in its state. This single verse explains it. Transcending the state of equality, there is no sectarianism. Because it is self-awareness, there is no object of observation or observer. Look in the spontaneously abiding, great bliss, self-illuminating state. This is the first of the four, establishing the view. Not entrusting and abiding in the natural state is also the companion of meditation
Chinese
以见解来观察所知，如果将四句和六边的方向进行划分观察，如果专注于此禅修，则只会产生安住的状态。如果不专注于此，则不可能安住在无有自性的状态中。因此，如果想要禅修事物，对于这四句，有空性、二谛、二无别、四具足任运成就、离四边之本来清净以及散乱于五境。如果禅修空性，同样有自显、二、二无别、四具足、离四边以及散乱于五境。如果禅修外续和中观的二谛，同样有显现和空性、双运、四具足、离四边以及散乱于五境。如果禅修内道的二显空无别，也有与实空二者相关的三个方面，以及具足和离二者，即散乱于五境。实际上，对于具足和离、任运成就和本来清净二者，也会散乱于四句的境上。 那么，如果有人问你是否也具有散乱的六边之境，那么，从自明觉性的智慧不与概念混杂的角度来看，六法全部圆满。因此，从执着于每个方向的六种执着中解脱，对于那样的状态，轮回和涅槃的一切，都完全是自解脱的，因此不会存在低于此的散乱之法。为了象征这一点，以可靠的理证将六边解脱于其自身的位置。 因此，通过各自的考察而显现的六种宗派，在其自身的位置上清净，以见解来确定实相的意义，安住在真实现实之上，以不造作的方式安住于八识和三种生起方式之中，安住在三身任运成就之中，无需寻找而自然放松，仅仅是习惯于三种放置方式而已。 如果觉性不清晰而昏沉，那么如何清醒呢？在容易分心的地方，食用轻盈的食物。在早晨和傍晚，在白天的前半部分，减少寒性，在中午，在胆汁的时间用冷水清洗。在晚上，在风大的时候进行按摩，与令人愉悦的伴侣一起消除悲伤，对上师生起敬仰，并通过上师的功德来激发喜悦，并专注于奇妙的境。通过忆念来扩展知识，通过度母，向上压气，向下提气来清醒。如果昏沉，对所知的事物不清楚，那么通过耳语窍诀的要点来追求证悟的意义。如果觉性散乱并兴奋，那么通过考察所散乱的境和心来平息分别念。因为所有的分别念都不会超越实相，所以要从不良的努力中解脱
English
When examining knowable objects through viewpoints, if we analyze them by dividing them into four possibilities and six extremes, focusing on meditation will only lead to a state of abiding. However, without such focus, it's impossible to abide in a state of non-inherent existence. Therefore, if one wishes to meditate on objects, these four possibilities include emptiness, the two truths, non-duality, spontaneous perfection with four qualities, primordial purity free from the four extremes, and distraction by the five sense objects. Similarly, when meditating on emptiness, there are self-appearance, duality, non-duality, four qualities, freedom from extremes, and distraction by the five sense objects. When meditating on the two truths of outer tantras and Madhyamaka, there are appearance and emptiness, union, four qualities, freedom from extremes, and distraction by the five sense objects. When meditating on the non-duality of appearance and emptiness in inner tantras, there are three aspects related to existence and emptiness, as well as possession and non-possession, resulting in distraction by the five sense objects. In reality, both possession and non-possession, spontaneous perfection, and primordial purity are subject to distraction by the four possibilities. If someone asks whether you also possess the six extremes of distraction, then from the perspective of self-aware wisdom unmixed with concepts, all six qualities are complete. Therefore, liberation from the six attachments to each direction means that all of samsara and nirvana are completely self-liberated, and no lower forms of distraction can exist. To symbolize this, reliable reasoning frees the six extremes into their own place. Thus, the six philosophical schools that arise from their own investigations are purified in their own place. By deciding on the meaning of reality through view, abiding in the truth of reality, remaining naturally in the state of the eight consciousnesses and the three ways of arising, abiding in the three spontaneously perfect kayas, relaxing without seeking, and merely becoming accustomed to the three ways of placement. If awareness is unclear and sinking, how can it be cleared? In places where distraction is likely, consume light foods. In the morning and evening, during the phlegm season, reduce coldness, and at noon, during the bile season, wash with cold water. In the evening, during the wind season, massage and dispel sadness with a pleasant companion, generate devotion to the esteemed guru, and cultivate joy through the guru's qualities, focusing on wondrous objects. Expand knowledge through mindfulness, and clear sinking by pressing the upper wind and drawing in the lower wind through Tara. If you are dull and the meaning of knowable objects is unclear, then seek the meaning of realization through the essential points of whispered instructions. If awareness is scattered and agitated, then calm conceptual thoughts by examining the object of scattering and the mind. Because all conceptual thoughts do not go beyond reality, liberate yourself from negative efforts.