English
All exist. Because of clinging to thoughts about it, in the next state, it appears, it arises. Everything is gathered within the basis of appearance—the mind, and one's own mind is superior to the constant; the dharma of beings does not exist elsewhere. From the six kinds of lineages, it is also diverse; those are one's own samadhi. That stream of mind does not have even a bit of direction, so it also has no support. Because it has no direction, all the limitless realms are my body. Although my body clearly appears as limitless realms and the bodies of beings, mind and habitual patterns are not one, nor are they completely different; it is extremely difficult to examine. If everything is the nature of mind, then why do other causes and conditions appear? All of this is the principle of interdependent origination, which is said to be arising and ceasing. Like the seed of a word, nothing arises from nothing; there is no cause and effect. The mind that clings to things and separately contemplates cause and effect shows that the appearing things are not established, and it appears as cause and condition; because both do not exist, there is no birth and death. Because there is no birth and death, there is no self and other; because there is no death and transference, there is no permanence and annihilation. Therefore, cyclic existence does not exist, and nirvana is also clearly non-existent. The basis of appearance—mind itself—is also shown to be unestablished. The moment of abiding never separates; at that time, it changes together; that does not exist, does not exist. Because it is produced by untrue conceptualization, habitual patterns do not exist. Because there is no object of experience, the alaya does not exist, and that vijnana also does not exist. Because there are no directions, there is no object and no place; how does the knowing awareness arise? Therefore, this mind transcends the extremes of existence and non-existence, and is separate from one and many. Examining the completely purified things is divided into two parts: showing that the completely purified things appear as delusion itself, because there is no Sugata Bodhi, its miraculous powers appear as illusion-like transformations. That appearance itself is also shown to be unestablished. This has two parts: showing that non-conceptual wisdom is unestablished, similarly, those pure wisdoms are the cause of extreme virtue, and examining them as being fixated upon and arising in the dharmadhatu itself, because the vajra place does not exist, it becomes like the nature of equal abiding, and those dharmadhatu vajra peaks are not momentary because they have no direction. Pure destruction
Chinese
这是为了说明没有成就超越所依的智慧。清净的善根没有形象，因此不会有世间的智慧。第六个总义如果分别考察，决定意义的显示有三：意乐平等，行持平等，总摄意义而显示。第一有三：不执著二谛而平等，因此，菩提未得与已得，以无自性而一，故无取舍。以彼义之理，胜义名相无生灭与平等性，无二离意空性法界，离言说与名相等。所有这些显示都是名言，胜义中无有，且无有任何障碍。以胜义之理，如是之道即是所有障碍。因无有舍取，故真假平等，对于任何有无之法，既不舍弃也不安住。因无有禅修与法界，故无有怀疑，亦无有视为殊胜。远离四边且无所缘而平等。如是，考察诸法之边际，自性变为如幻无有。无有观待有的无，如是，彼无亦无有。因无有诸边，故无有中，亦不于中而安住。第二，行持平等是：对于任何世间自在莲花等，皆不舍弃，平等安住。视于法之错乱，即是错乱，应善了知。对于六者所显示的魔业，亦不舍弃，不视为恶。因不住于智慧方便之行，故如甘露般行持。自之智慧视为殊胜，胜过一切而以此骄慢，生起贪嗔而争论发生，是为愚痴，不见其义。第三，总摄意义而显示菩提心之体性是：如若有心之动摇，彼即是魔之境，是为微细之道。不住于动与不动之名言，亦不于住而安住，无有显现之中观道，即是菩提心，如来如是宣说。第七个总义，如是决定之后，修习决定意义有二：显示修习之不顺品，以及彻底断除执持形象与相。修习三种解脱也是魔业，形象即是空性。舍弃轮回三道
English
This is to show that the wisdom that transcends dependence has not been achieved. Pure virtue has no image, therefore there will be no worldly wisdom. The sixth general meaning, if examined separately, has three aspects to the display of definitive meaning: equality of intention, equality of conduct, and summarizing the meaning and displaying it. The first has three: equality by not clinging to the two truths, and therefore, whether enlightenment is attained or not, it is one with no self-nature, so there is no acceptance or rejection. By the principle of that meaning, ultimate reality, such as no arising or ceasing, equality, non-duality, beyond thought, emptiness, the realm of phenomena, beyond expression and names, etc. All these teachings are nominal, there is nothing in ultimate reality, and there is no obscuration. By the principle of ultimate reality, such a path is all obscuration. Because there is no rejection or attachment, truth and falsehood are equal, and one neither abandons nor dwells on any existing or non-existing dharma. Because there is no meditation or realm of phenomena, there is no doubt, and there is no seeing as superior. It is equal by being free from the four extremes and without object of focus. Thus, examining the limits of phenomena, their nature becomes illusory and non-existent. There is no non-existence dependent on existence, and likewise, that non-existence also does not exist. Because there are no extremes, there is no middle, and one does not dwell in the middle either. Secondly, equality of conduct is: one does not abandon anything, such as worldly lords, lotuses, etc., but dwells in equality. Seeing confusion in the Dharma is confusion, one should understand well. One does not abandon the works of demons shown by the six, nor does one regard them as evil. Because one does not dwell in the practice of wisdom and means, one practices like nectar. Regarding one's own wisdom as superior, surpassing all and being arrogant with it, giving rise to desire and hatred, and disputes arise, this is ignorance, not seeing the meaning. Thirdly, summarizing the meaning and showing the nature of bodhicitta is: as long as there is movement of the mind, that is the realm of demons, it is a subtle path. One does not dwell on the names of movement and non-movement, nor does one dwell on dwelling, the Madhyamaka path without appearance is bodhicitta, thus the Sugata spoke. The seventh general meaning, having thus determined, there are two aspects to cultivating the definitive meaning: showing the unfavorable aspects of cultivation, and completely abandoning clinging to forms and characteristics. Cultivating the three liberations is also the work of demons, form itself is emptiness. Abandoning the three paths of samsara
Chinese
以土地、寂灭作为道路的禅修也是魔。其本身，一切法自性未寂，寻求自性、断绝，于何处不住？诸佛的境与处也是寂灭等，此道于他处无有。此为对禅修之义无误地开示。此有四：简要开示禅修之义。起与不起，不特意舍弃，心不依附，不显现。为何以禅修的理由来说明？非文殊，微尘般的动摇，其本身即是，于彼不住。禅修之地不可得，故禅修不得果。了知心的行境，彼等是诸法的法性。于离戏中，无有上下，修此殊胜道。无为生，一切法不变，极度诸法寂灭。无实有，彼时一切也是法的界，知者是阿罗汉善现。虚空不可见，仅是见，不分善与非善，亦无生。如以理成立般禅修，此为广说。不作意勤奋，于何者也无心，离知与不知。无忆念与分别，于何者也无取舍，无喜与无等，不可见。平等住，无二取，不可说，无作与不作等减损。此为如理禅修之相的开示。特意不作意勤奋，无论如何也不动摇，平等知。于何者也无贪执与境之迷醉怖畏，不离也不住。不夺取，平等知四者，于彼知晓方与彼岸度。于心之界中禅修，乃是安住于道之尽头。于他处禅修，光明之义本身显明，却不会成为觉知。第八总义，以传承之方便，为了悟确定之义的方便的开示是：以具表诠者如实取受也是菩提之开示，故善说。于彼，此乃生起菩提心本身，是禅修之处。稳固三摩地三者，系缚表诠之三印后。于大法印中，生起心本身，念诵心要并禅修。第九总义，若不以菩提心摄持，则不得解脱，善行被浪费的开示是：金刚萨埵修
English
The meditation on the path of land and nirvana is also a demon. That itself, all dharmas are not pacified in their own nature, seeking self-nature, abandoning, where does it not abide? The realm and place of all noble ones are also nirvana, etc., this path is not found elsewhere. This is the unmistaken instruction on the meaning of meditation. This has four parts: Briefly explaining the meaning of meditation. Rising and not rising, not intentionally abandoning, the mind does not cling, does not manifest. Why explain with the reason of meditation? Not Manjushri, the slightest movement like dust, that itself is it, it does not abide there. The place of meditation cannot be found, therefore meditation does not attain fruit. Knowing the realm of activity of the mind, those are the dharmata of all dharmas. In freedom from elaboration, there is no superior or inferior, meditate on this supreme path. Unborn of action, all dharmas are unchanging, extremely all dharmas are nirvana. Without substance, at that time everything is also the realm of dharma, the knower is Arhat Subhuti. Space is invisible, only seeing, without distinguishing good and non-good, there is also no birth. Meditate as if established by reason, this is the extensive explanation. Do not apply effort intentionally, have no mind towards anything, separate from knowing and not knowing. Without memory and discrimination, without acceptance or rejection towards anything, without joy and without equal, invisible. Abiding equally, without dualistic grasping, unspeakable, without doing and not doing, etc., without diminishing. This is the instruction on the signs of meditating properly. Intentionally not applying effort, in any way not wavering, equal knowing. Without attachment or intoxication and fear of objects towards anything, not separating and not abiding. Not stealing, the four equal knowings, know the directions and the perfections beyond there. Meditating in the realm of the mind, that is abiding at the end of the path. Meditating elsewhere, the meaning of luminosity itself is clear, but it will not become awareness. The eighth general meaning, the instruction on the means of realizing the definitive meaning through the means of transmission is: Taking the one with signs correctly is also the instruction of enlightenment, therefore it is well said. There, this is generating the mind of enlightenment itself, it is the place of meditation. Stabilizing the three samadhis, binding the three seals of signs. In the great seal of dharma, generating the mind itself, reciting the essence and meditating. The ninth general meaning, the instruction that if not grasped by the mind of enlightenment, liberation will not be attained and virtuous deeds will be wasted is: Vajrasattva meditat
Chinese
以修习而得解脱，是无误的修习一切道。不以普贤行愿所摄持的清净之法，无论是什么。普贤行愿也是魔的事业，穷尽且终将坏灭。与之相应的业，即使是魔的事业，也被说是菩提之行。第十总义，仅对此义生起信解，也被显示能获得众多功德。对此义的信解，也被诸佛赞叹为伟大的菩提。仅于此处生起，便能以具足上师的三界。压伏供养处声闻和魔众，如是诸佛所说。大方便菩萨们的秘密行持也是这个。除此之外，诸佛毗卢遮那佛不可能宣说三乘。生起刹那和合之力，也迅速变成文殊童子。安住于秘密坛城中，也守护着大乘殊胜誓言。守护一切戒律，也被赞叹为殊胜的布施处。因此，菩提心的福德，如果它有形体。诸佛说，虚空也小，不能容纳。第十一总义，将误入歧途者显示为悲悯之境。众生从各种各样的生命中出生，被生、将生和生的延续所控制。不知思辨的边际，被思辨所欺骗，追随思辨的延续，从错乱的思辨中无法返回。以幻术知幻者，如幻象之象，被幻术迷惑的幻象们。被梦境所欺骗，梦境也损减真实，成为梦境所控制的梦者。舍弃此道，将边见和其他道视为道，并宣说这是无误之道。他们如同石头中的黄金，被慈悲夺走。对于尚未调伏，被时间所折磨的五百末世众生。对于难以理解的无垢经典，如声音般行事，而非如理如法。随各自的智慧力量而行等，有各种各样的见解。被无知之水所扰乱，远离了语之精华甘露的瑜伽。第十二总义，将所作的善根回向菩提。因此，诸佛所说的道