Chinese
由于已经超越了通过努力而成就，放下和保持的状态，因此，第五十二章讲述了无需通过有目的的行为努力就能成就的，本自圆满任运自成的自性，分为两个部分：教义和解释。其中有五个方面：由于法是无为的，因此要抛弃执着和修行的念头；持有二元对立的过患；无二的合理性；阐述智慧的特点；阐述一切法皆为自性自生的智慧。第一部分有十一个方面：抛弃执着；执着的过患；超越因果的方式；有无希求的过患和功德；阐述禅修是心之执着；阐述通过成佛无法成就；阐述希求是解脱的障碍；阐述无为是佛陀的意旨；阐述意旨是超越时空的自性；阐述通过何者成就的自性；阐述无执着，放下，远离的法身。第二部分，持有二元对立的过患有三个方面：以多种方式禅修本身就无法证悟实相的过患；将轮回和涅槃视为取舍，无法证悟真实意义的过患；将苦乐视为取舍，无法证悟心性的过患。第三部分，无二的合理性有五个方面：苦乐二者从一开始就在清净的菩提中合一；轮回和涅槃在心的自性中合一；显现和存在在法的体性中合一；真假在心的游戏中合一；阐述二元对立是痛苦的根源。第四部分，智慧的特点有两个方面：自生无念的智慧不会被业和习气所染污；阐述由因缘产生的六识之念是业和习气的积聚者。第五部分，阐述一切皆为自生智慧有五个方面：阐述一切皆为菩提心；阐述显现和存在以各种方式显现，是实相唯一的游戏；阐述轮回和涅槃在法性中合一，是佛陀的意旨；阐述心性自生智慧在一切之前任运自成，是诸佛赞叹的方式；阐述八万四千法门汇集于菩提心中。意义三者，法性，如是性，从不动的自性，基础本初清净的第五十三章分为两个部分
English
Since the accomplishment through effort, letting go, and holding has been transcended, the fifty-second chapter explains the nature of spontaneous perfection, which is accomplished without purposeful effort, and is divided into two parts: the doctrine and the explanation. There are five aspects to it: Because Dharma is non-action, abandon attachment and the thought of practice; the fault of holding duality; the validity of non-duality; explaining the characteristics of wisdom; explaining that all Dharmas are the self-nature of self-born wisdom. The first part has eleven aspects: abandoning attachment; the fault of attachment; how to transcend cause and effect; the faults and merits of having or not having desires; explaining meditation as attachment to the mind; explaining that enlightenment cannot be achieved by becoming a Buddha; explaining that desire for accomplishment is an obstacle to liberation; explaining that non-contrivance is the intention of the Buddhas; explaining that intention is the nature of transcendence beyond time; explaining the nature of what is accomplished by it; explaining the Dharmakaya that is free from attachment, letting go, and separation. The second part, the fault of holding duality, has three aspects: the fault of not realizing the reality of meditating in various ways; the fault of not realizing the true meaning by holding samsara and nirvana as things to be accepted or rejected; the fault of not realizing the nature of mind by knowing happiness and suffering as things to be accepted or rejected. The third part, the validity of non-duality, has five aspects: both happiness and suffering are united in the primordial purity of enlightenment; samsara and nirvana are united in the nature of mind; appearance and existence are united in the essence of Dharma; truth and falsehood are united in the play of mind; explaining that dualistic grasping is the root of suffering. The fourth part, the characteristics of wisdom, has two aspects: self-born, non-conceptual wisdom is not defiled by karma and habitual tendencies; explaining that the thoughts of the six consciousnesses arising from conditions are accumulators of karma and habitual tendencies. The fifth part, explaining that everything is self-born wisdom, has five aspects: explaining that everything is the mind of enlightenment; explaining that appearances and existence appear in various ways, which is the play of the one reality; explaining that samsara and nirvana are united in the nature of Dharma, which is the intention of the Buddhas; explaining that the self-born wisdom of mind is spontaneously accomplished before everything, which is how the Victorious Ones praise it; explaining that the eighty-four thousand doors of Dharma are gathered into the mind of enlightenment. The three meanings, the nature of Dharma, suchness, from the immovable nature, the basis of primordial purity, the fifty-third chapter is divided into two parts
Chinese
也。教法和，讲说也。其中有三：心性自生之智慧如来之意密，总的来说是教法。其自性无二，没有改造和掺杂，因此广为讲说。一切皆于心性中清净，因此归纳了轮回涅槃无好坏之义。第一部分有二：一切法不离菩提心而显现，此乃教法；其即是如来藏，因此极为秘密地宣示。其中有六：本体超越因果，故秘密；无生，超越思虑，故秘密；无碍，安住于普明之中，故秘密；无作，于法性中解脱，故秘密；五大显现为五智，故秘密；三毒安住于三身之中，故秘密。第二，详细阐述其自性无二，无改造和掺杂。其中有二：总的来说，宣示了自明、本初清净的心性，不离如是之本体。分别讲述。其中有三：超越因果、增益和诽谤，不寻而自成的大圆满，成就光明，超越戏论，故仅是名言安立。远离边际、平等的清净心性，宣示了超越增益和诽谤执着的对境的如是无为之实相。安住之法超越言思，故超越了见得和寻获之境。第一，超越因果修证之义有三：将勤作修证之法宣示为不了义。以无欲无作之大安住，自性成就，成就之词于义上也不存在，故于名言中宣示。第二，远离边际、平等的清净心性有四：以证悟平等性之意，摧毁了执边的增益和诽谤。三世诸佛未曾宣说过胜过此意之法。所说一切法皆不离平等性之义。讲述平等性之自性。第三，安住之法无见得有八：如果认为在修习当下心性之后，能现量获得胜过它的法性，则不能成就。如果寻觅和修证，以心寻心则不能寻获。如果寻觅，则内外任何地方都不能寻获。如虚空般的心性于任何处皆不成立，故阐述了不能寻获之理。心性如何，一切法也
English
Also. The doctrine and, the explanation. There are three aspects to it: The wisdom of the self-arisen nature of mind, the secret of the Tathagata's heart, is generally taught. Its nature is non-dual, free from fabrication and adulteration, and is therefore extensively explained. Everything is pure in the nature of mind, thus summarizing the meaning of no good or bad in samsara and nirvana. The first part has two aspects: All phenomena are shown to be inseparable from the mind of enlightenment, and that it is the essence of the Victorious Ones, and therefore taught as most secret. There are six aspects to it: Its essence transcends cause and effect, hence secret; unborn, beyond the realm of thought, hence secret; unobstructed, abiding in all-illuminating clarity, hence secret; unmade, liberated in the nature of reality, hence secret; the five elements appearing as the five wisdoms, hence secret; the three poisons abiding in the three kayas, hence secret. Secondly, elaborating on its non-dual nature, free from fabrication and adulteration, there are two aspects: Generally, the self-luminous, primordially pure nature of mind, the essence that does not deviate from what it is, is taught. Explaining the specifics. There are three aspects to it: Transcending cause and effect, imputation and defamation, the spontaneously accomplished great perfection that is not sought, the accomplishment of clarity, transcending elaboration, hence merely labeled as words. The pure nature of mind, free from extremes and equal, teaches the unadulterated real state that transcends the object of imputation and defamation. The way of abiding transcends speech and thought, thus transcending the realm of seeing, obtaining, and finding. First, the meaning of transcending cause and effect has three aspects: Teaching the Dharma of effort and accomplishment as provisional meaning. With great desireless and unadulterated abiding, self-nature is accomplished, and even the word 'accomplished' does not exist in meaning, therefore it is taught in terminology. Second, the pure nature of mind, free from extremes and equal, has four aspects: By realizing the intention of equality, the imputation and defamation of clinging to extremes are destroyed. The Buddhas of the three times have not taught anything superior to that intention. All the teachings that have been spoken do not deviate from the meaning of equality itself. Explaining the nature of equality itself. Third, the way of abiding without seeing or obtaining has eight aspects: If one thinks that after meditating on the present nature of mind, one will manifestly obtain a Dharma nature superior to it, it will not be accomplished. If one seeks and accomplishes, one will not find the mind of mind. If one seeks, one will not find it from either inside or outside. The nature of mind, like the sky, is not established anywhere, therefore explaining the reason why it cannot be found. As is the nature of mind, so are all phenomena
Chinese
因为无法找到自性，所以将一切显现都视为无执。无论如何修习生起次第和圆满次第的心要，其本性的实相都不会随三时而改变，因此显示了修行者的徒劳。如果修行能够将不净转化为清净，那么一次无念或佛陀的禅定就会使轮回的处所空无。一切法都归结于无造作的伟大自性。像这样确定地显示，用三章将精华之义归结为一心。这就像甘露一样被展示。第三个意义是将词义总结并解释为二：解释所表达的章节之论，以及解释所表达的意义之精华。第一，广泛解释了心性自生智慧普贤王如来之自性如实安住的实相，即显示此的表达次第的第五十四章，分为二：显示和解释。其中有三：总的显示，分别的解释，以及总结这些的意义。第二，分别的解释分为三：数字确定的体性，顺序确定的差别，以及目的确定的理由。第一有三：分别区分五个五组的数字确定，归纳为一个的数字确定，以及剩余七个的数字确定。第一有五：显现出来，不误确定，因果超越，无作圆满，以及确定十部经论的数字。第二，顺序确定的差别有五：显现出来，不误确定，因果超越，无作圆满，确定十部经论的顺序确定的差别。第三，目的确定的理由分为二：显示和解释。其中有五：以必要和最必要二者来显现，以必要和最必要二者来不误确定，以必要和最必要二者来超越因果，以必要和最必要二者来无作圆满，这些显示了具有理由的十部经论，以确定实相的本来面目。其中有二：总的显示确定之经论，详细解释经根本颂。
English
Since self-nature cannot be found, all appearances are regarded as non-grasping. No matter how one meditates on the meaning of the generation and completion stages of mind-holding, the nature of reality does not change with the three times, thus showing the futility of the meditator's efforts. If meditation could transform impurity into purity, then a single moment of non-thought or the Buddha's samadhi would empty the realms of samsara. All dharmas are summarized into the great self-nature, free from fabrication. Thus, having shown definitively, the essence of meaning is condensed into one mind in three chapters. It is shown as if it were nectar. The third meaning is to summarize and explain the words and meanings, which are twofold: explaining the text of the expressing chapters and explaining the essence of the expressed meaning. First, the fifty-fourth chapter, which extensively explains the meaning of the sequence of words expressing the nature of mind, the self-born wisdom of the All-Creating King, the reality of how it abides, is divided into two: showing and explaining. There are three: general showing, specific explanation, and summarizing the meaning of these. Second, the specific explanation is divided into three: the nature of definite numbers, the distinction of definite order, and the reason for definite purpose. First, there are three: definite numbers for separately distinguishing the five sets of five, definite numbers for combining into one, and definite numbers for the remaining seven. First, there are five: manifesting, definitely not mistaken, transcending cause and effect, effortlessly perfected, and definitely establishing the numbers of the ten sutras and treatises. Second, the distinction of definite order has five: manifesting, definitely not mistaken, transcending cause and effect, effortlessly perfected, the distinction of definite order of the ten sutras and treatises. Third, the reason for definite purpose has two: showing and explaining. There are five: manifesting with both necessity and ultimate necessity, definitely not mistaken with both necessity and ultimate necessity, transcending cause and effect with both necessity and ultimate necessity, effortlessly perfected with both necessity and ultimate necessity, these show the ten sutras and treatises with reasons, to definitely establish the nature of reality as it is. There are two: generally showing the sutras and treatises for definite establishment, and explaining the root sutras in detail.