Chinese
第十七品。此后，薄伽梵宣说了无错谬之义。一切众生本即是佛，烦恼即是智慧甘露，轮回险境即是菩提心，三毒与三身彻底融合，生死连根拔除，三界彻底解脱，能取所取二者焚毁，一切能作所作二相，皆是自持自用，根本乃菩提心之界，菩提心即是法身，本自存在故无他，诸佛亦是其身，内外秘密之殊胜乘，凡所宣说之名号，皆是心性之功德，心外无法故，成佛之事别无他处，心性未于界中解脱，法性未于自性中了知，执着二元对立之心者，乃于虚空之中系结，执着方所之心结，于不可思议处生起分别念，观视而不可见，思量而不可得，阿底之见地无有方所分别，观视亦不为过患所染，不观视则相状自解脱，乃是无二自解脱之见地，于有无二者之见地中，解开执着方所之心结，于无有取舍之行中，阿底之禅修无有目标指向，禅修亦不为过患所染，自生之显现于自身显现，不禅修则相状自解脱，以自生无二之禅修，于禅修时，有与无之方所，解开执着二元之心结，于无有取舍之行中，行持亦不为过患所染，乃是自生智慧显现之方式，不行持则相状自解脱，以自解脱无二之行持，解开特意勤作之心结，阿底之果无有可舍可得，修成亦不为过患所染，自生功德于自身显现，不修成则相状自解脱，以无二自解脱之果，解开希冀与疑惑之心结，于无有守护界限之誓言中，守护亦不为过患所染，自生之显现乃自身之庄严，不守护则相状自解脱，以无二自解脱之誓言，解开分别好坏之心结，于无有可为可求之事业中，勤作修
English
Chapter Seventeen. Then, the Bhagavan spoke the meaning of unerring thought. All beings are inherently Buddhas. Afflictions are the nectar of wisdom. The abyss of samsara is the mind of enlightenment. The three poisons and the three bodies are completely mixed. Birth and death are cut off at the root. The three realms are completely liberated. The two aspects of grasping and being grasped are burned. All dualistic appearances of doing and being done are self-grasping and self-acting. The root is the expanse of the mind of enlightenment. The mind of enlightenment is the Dharmakaya. It is not other because it exists from the beginning. The Victorious Ones are also its body. The supreme vehicle of outer, inner, and secret is all that is said to be taught. All of that is the quality of the mind itself. Since there is no Dharma other than the mind, there is no separate act of becoming a Buddha. If the mind itself is not liberated in the expanse, and the nature of Dharma is not known in its own state, then those with dualistic minds are tying knots in the expanse of the sky. The knot of the mind that clings to sides is conceptual thought arising in what cannot be examined. It cannot be seen by looking, and it cannot be thought about. The view of Ati has no partiality. Even if you look, it is not stained by faults. If you do not look, the characteristics are liberated in their own place. It is the view of non-duality and self-liberation. In the view of existence and non-existence, untie the knot of clinging to sides. In the action of no acceptance or rejection, the meditation of Ati has no object of focus. Even if you meditate, it is not stained by faults. Self-arising play dawns in itself. If you do not meditate, the characteristics are liberated in their own place. By the meditation of self-arising non-duality, at the time of meditation, the side of existence and non-existence, untie the knot of clinging to duality. In the action of no acceptance or rejection, even if you act, it is not stained by faults. It is the way in which self-arising wisdom dawns. If you do not act, the characteristics are liberated in their own place. By the action of self-liberation non-duality, untie the knot of intentional effort. The fruit of Ati has no abandonment or attainment. Even if you accomplish it, it is not stained by faults. Self-arising qualities dawn in oneself. If you do not accomplish it, the characteristics are liberated in their own place. By the fruit of non-duality self-liberation, untie the knot of hope and doubt. In the samaya of no protection or boundary, even if you protect it, it is not stained by faults. Self-arising play is one's own ornament. If you do not protect it, the characteristics are liberated in their own place. By the samaya of non-duality self-liberation, untie the knot of distinguishing faults and qualities. In the activity of no seeking or searching, diligent effort