English
It is the teaching on how to settle in the view of the mind. There are three points: briefly explaining that the nature of mind, like the sky, transcends the limits of guarding; explaining its nature in detail; and summarizing the meaning with the nature that transcends guarding and not guarding. The second part has two points: settling in the state where spontaneous accomplishment is imperishable and does not decline, thus there are no limits to guarding; settling in the nature where whatever arises is liberated in its own place, thus there are no limits to guarding; and demonstrating the three ways of practice of settling in the state that transcends the limits of guarding by obtaining unwavering mastery, and explaining the benefits of practice. The third part, summarizing the meaning, has two points: releasing the three doors of body, speech, and mind into great freedom; and showing that it itself transcends the limits of guarding. Third, the third chapter on how to meditate on the meaning of not seeking activity has two points: teaching and explanation. There are three points: briefly explaining the activity that does not need to be sought; explaining its nature in detail; and summarizing it as the great spontaneous accomplishment from the beginning. The second part has seven points: because the nature of mind is free from causes and conditions, it is effortlessly settled in a relaxed state; because appearances are liberated as they arise without clinging, the three doors of body, speech, and mind are effortlessly settled; because arising feelings are liberated into non-arising, it is settled in an uncorrected natural state; because of self-liberation and without distraction, the six consciousnesses are relaxed and settled; because all phenomena are equal from the beginning, the three doors of body, speech, and mind are settled as they are; because there is no gathering or scattering of object and mind, it is settled in the state of self-arisen luminosity; because it cannot be meditated upon as it is, the nature is relaxed and settled. Fourth, the fourth chapter on how to meditate on the meaning of not generating a mandala has two points: teaching and explanation. There are three points: briefly explaining the meaning that the nature of mind does not need to be generated in self-arisen wisdom; explaining its nature in detail; and summarizing it in a single natural abiding. The second part has three points: generally showing the mandala of effortless, self-liberation; specifically explaining the three mandalas of appearance-emptiness as the body, sound-emptiness as the speech, and awareness-emptiness as the mind; concluding the mandalas of the three doors of body, speech, and mind through the three natural abidings. The third part, summarizing in a single natural abiding, has two points: settling in the natural state by showing that the dharma nature that transcends the three doors of body, speech, and mind is the intention of the Victorious Ones; and teaching the single natural abiding by showing that the wisdom of the meaning of natural abiding is each its own wisdom. Fifth, regarding the empower
Chinese
第五品 如何修习无得之义分二：教法和解说。其中有三：略示任运圆满之智灌顶，广说其自性，将灌顶之自在智，归纳为普作本身之义。第二有三：开示基智之功用，超越功过之自性，道大安住，超越目标思维之相，果无有希冀与恐惧，教导甚深瑜伽。正文功用分二：任运成就智之功用，自在智之功用。第三，归纳为普作之义分五：显示以平凡自性之觉知，以及勤作希冀与恐惧之智，偏离普作之义。安住于本然之自性心性，断除偏离之处，成立普作之见解之方式。安住于彼见解，安住于轮回涅槃之边。开示任运安住自解脱，放下一切，普作王之见解。第二，无修大安住道，如何修习之方式有三：道无有可行，地无有可修，于无有取舍之行之见解如何安住。第一，安住于道无有可行之见解品第六分二：教法和解说。其中有三：总示无行之义之体性，分别解说其自性，以教导方式之功德次第归纳其义。第二有四：开示心要义之心性，无有散乱之体性。若不修习无散乱离戏之义，则说以相之道将会被欺骗。安住于无散乱，称为三世胜者之见解。彼见解安住于行义之地。第三，归纳其义分二：授记除了串习证悟之义外，无有其他道，以及一切皆由菩提心无生而作，因此无行勤作，超越而自解脱为普作王。第二，安住于地无有可修之见解品第七分二：教法和解说。其中有三：总示地之类别，勤作有者之轮回地，串习大乐
English
The fifth chapter, how to meditate on the meaning of non-attainment, has two parts: the teaching and the explanation. There are three parts to it: briefly explaining the empowerment of spontaneously perfect wisdom, extensively explaining its nature, and summarizing the meaning of the empowerment of sovereign wisdom into the very nature of the all-creating. The second has three parts: showing the nature of the base wisdom's potential, which transcends flaws and qualities; the great abiding of the path, which transcends the signs of objective thought; and the instruction on the utterly genuine yoga, free from hope and fear regarding the result. The main part, the potential of wisdom, has two parts: the potential of spontaneously accomplished wisdom and the potential of sovereign wisdom. The third, summarizing the meaning into the all-creating, has five parts: showing that ordinary self-awareness and the wisdom of effort, striving, hope, and fear deviate from the meaning of the all-creating; how the mind itself, in its natural state of abiding, cuts off the place of deviation and establishes the view of the all-creating; how abiding in that view is abiding on the extremes of samsara and nirvana; and showing the view of the all-creating king as the self-liberation of arising, abiding, and letting be. The second, the path of great non-meditation abiding, how to meditate has three aspects: how to abide in the view that there is no path to traverse, no ground to cultivate, and no conduct to adopt or reject. First, the chapter six on abiding in the view that there is no path to traverse has two parts: the teaching and the explanation. There are three parts to it: generally showing the essence of the meaning of no traversing, specifically explaining its nature, and summarizing the meaning with the order of the qualities of the instruction method. The second has four parts: showing the essence of the heart-essence as the nature of non-distraction; explaining that if one does not train in the meaning of non-distraction, free from elaboration, one will be deceived by the path of signs; stating that abiding without distraction is the view of the victors of the three times; and that that view abides on the ground of the meaning of conduct. The third, summarizing the meaning, has two parts: prophesying that there is no other path than familiarizing oneself with the meaning of realization, and that all is done by the unborn bodhicitta, thus no traversing, effort, or striving, transcending and self-liberating as the all-creating king. Second, the chapter seven on abiding in the view that there is no ground to cultivate has two parts: the teaching and the explanation. There are three parts to it: generally showing the categories of grounds, the samsaric ground of those with effort and striving, familiarizing oneself with great bliss.
Chinese
地的。详细阐述了领悟心要的三个阶段的差别。将非二元的意义归结为一个意义。领悟心要的阶段有七个：开示了平等无生的阶段和无二元障碍的心要。由于过去、现在、未来三时无二元，开示了无事物、无相状的心要。开示了超越有无戏论之境的无言语、无名相的心要。由于领悟心性本自不生，开示了任运自解脱的心要。由于此即是佛法的心要，开示了劝请他人也专注于此的心要。由于心要的自性无二元，开示了不散乱于此的心要。由于实相不可言说思议，开示了超越勤作、修持、因果的心要。第三，总结结尾的意义有二：由于无二元而超越戏论，以及开示劝请他人专注于此。第三，安住于修行无取舍之见的第八品有二：开示和解释。其中有三：简要开示安住于无取舍的修行，详细阐述其自性，以及将不寻觅、自然、无二元归结为一个意义。第二部分有三：总体开示无取舍的体性，由于超越思维的范畴而无取舍，以及由于一切心性无舍弃而唯一而无取舍，以及由于心和法性如虚空般清净而无取舍，这三者分别阐述了自性。由于无有能舍和所舍，将三门安住于大安住中，总结了意义。第三个意义是，如何修持任运成就、自住大位的果位安住于自身之义，有二：无有智慧的障碍，以及如何修持超越希望和恐惧的任运成就之义。第一，自生智慧本初光明，因此第九品讲述了无法去除障碍，有二：开示和解释。其中有三：简要开示心性无有障碍的体性，详细阐述其自性，以及将慈悲无碍归结为一个意义。第二部分有七：开示了认为一个心识的染污与不染污是由该心识本身造成的观点是不合理的。安住于自
English
of the ground. The distinctions of the three grounds of realizing the essence are explained in detail. The meaning is summarized as being one in meaning through non-duality. There are seven grounds for realizing the essence: The ground of equanimity, the essence of non-duality of arising and obscuration, is shown. Because the three times are non-dual, the essence of no object and no characteristics is shown. The essence of no words and no terms, which is beyond the realm of elaboration of existence and non-existence, is shown. Because of realizing the nature of mind itself as unborn, the essence of liberation in the state of whatever arises is shown. Since that itself is the essence of Dharma, the essence of advising others to also focus on that is shown. Since the self-nature of the essence is non-dual, the essence of not being distracted from that itself is shown. Since the reality is inexpressible, unthinkable, and unutterable, the essence of transcending effort, accomplishment, cause, and effect is shown. Third, there are two ways to summarize the concluding meaning: transcending elaboration through non-duality, and showing that itself as advice to others. Third, the eighth chapter on abiding in the view of practice without acceptance or rejection has two parts: the teaching and the explanation. There are three parts to that: briefly teaching the practice of non-acceptance and non-rejection, explaining its nature in detail, and summarizing the meaning as unsearched, relaxed, and non-dual. The second part has three aspects: generally showing the essence of non-duality of acceptance and rejection, non-acceptance and non-rejection because it is beyond the realm of the mind, and non-acceptance and non-rejection because all mind itself is one without abandonment, and non-acceptance and non-rejection because mind and dharmata are pure like the sky, and these three explain the nature in detail. Since there is no rejection or adoption, the meaning is summarized by showing the three doors as the great natural state. The third meaning is how to meditate on the meaning of the fruit of spontaneous accomplishment, the great self-abiding state, abiding in oneself, which has two aspects: wisdom without obscuration, and how to meditate on the meaning of spontaneous accomplishment beyond hope and fear. First, the ninth chapter on the self-born wisdom being primordially clear and therefore obscurations cannot be removed has two parts: the teaching and the explanation. There are three parts to that: briefly teaching the essence of mind itself without obscuration, explaining its nature in detail, and summarizing the meaning as compassion without obscuration as one. The second part has seven aspects: Showing that it is unreasonable to think that obscuration and non-obscuration of one mind itself are done by that mind itself. Abiding in self-