Chinese
自明远离所缘境，为无缘而明故，无有法界之外者。如是之智慧，本无错谬与障蔽。如是说。以其远离三缘故，显示无错谬与障蔽，显现自明清净。亦即以无所依故，觉性自解脱，以离缘故，显现自清净，二者同时生起而转为各异，非如兔角般为一，不设于能所二取所缘之依，彼觉性，彼显现亦为自显未断而明，彼觉性亦为自觉空性而觉，彼解脱亦为于明空无执而解脱，于自显自觉中解脱之清净，是名为知法唯一，即知与所知之诸心皆成自解脱自清净。是乃以无所依故，觉性自解脱，与以离缘故，显现自清净二者，遣除能所与常断之边，显示无修之义，事物之安住方式，于彼无有错谬之处。若彼有何过，则以离缘故，显现自清净有过。彼之上一页，以无所依故，觉性自解脱有过。彼二者，遣除能所与常断之边有过。彼之上一页，显示事物之安住方式有过。彼之上一页，显示本体有过。彼之上一页，显示进入有过。显示本体与显示进入二者之语句途径，智慧之钥匙有过。彼之上一页，金刚之语句有过。彼之上一页，以金刚之理解，未作与已作二者之譬喻所象征有过。初，金刚之理解为一，语句为二，于语句之途径中，显示进入与显示本体为二，于显示本体中，显示事物之安住方式与遣除边为二，于遣除边中，以无所依故，觉性自解脱，与以离缘故，显现自清净二者，此四者，显示金刚之语句途径，心之钥匙有过。彼之上一页，无修之义，表诠之语句二者有过。彼之上一页，以譬喻象征表诠之理解有过。于彼表诠之义解脱中，要诀之表诠有过。彼以无修之义之语句有过。彼之上一页，无修之
English
Since self-awareness is separated from the object, it is clear without focus. There is nothing other than the realm of Dharma. Such wisdom has no errors or obscurations from the beginning. It is said. Because it is free from the three conditions, it shows that there are no errors or obscurations, and the appearance is self-illuminating and pure. Also, because there is no basis, awareness is self-liberated, and because it is free from conditions, appearance is self-purified. The two arise at the same time and become different, not like a single horn of a rabbit. That awareness, without relying on the object of the two graspers, that appearance is also clear without ceasing its own appearance. That awareness is also aware of its own emptiness. That liberation is also liberated without clinging to clarity and emptiness. The purity of liberation in self-appearance and self-awareness is called knowing the single Dharma, that is, all the minds of knowing and being known become self-liberated and self-purified. That is, because there is no basis, awareness is self-liberated, and because it is free from conditions, the two self-purifications of appearance eliminate the extremes of grasping and permanence. It shows that there is no error in the meaning of no meditation, the way things abide. If there is any fault in that, then because it is free from conditions, there is a fault in the self-purification of appearance. The previous page of that, because there is no basis, there is a fault in the self-liberation of awareness. The two of them have eliminated the extremes of grasping and permanence. The previous page of that has shown the way things abide. The previous page of that has shown the essence. The previous page of that has shown the entry. The path of words of showing the essence and showing the entry, the key of wisdom is excessive. The previous page of that, the vajra words are excessive. The previous page of that, the vajra understanding is symbolized by the example of the uncreated and the created. First, the vajra understanding is one, the words are two, in the path of words, showing the entry and showing the essence are two, in showing the essence, showing the way things abide and eliminating the extremes are two, in eliminating the extremes, because there is no basis, awareness is self-liberated, and because it is free from conditions, the two self-purifications of appearance, these four, showing the vajra path of words, the key of the mind is excessive. The previous page of that, the two words of the meaning of no meditation are excessive. The previous page of that, the understanding of the symbol is symbolized by the example. In the liberation of the meaning of that symbol, the symbol of the key point is excessive. That has the words of the meaning of no meditation. The previous page of that, no meditation
Chinese
的理解太过分了。与无修的理解相同。通过对词语的表义进行解释的介绍，以及揭示金刚语道之心之钥匙，切断歧途这两者，太过分地打下了无修之义的大钉。无有希望和疑虑地托付于法界，有理解和词语两种。希望和疑虑的理解是，由于无明，向上希望获得成佛，向下疑虑会堕入轮回。无有希望和疑虑是，向上不希望成佛，因为证悟了心性之本性，那无修之境，所以知道成佛就在当下。那也是，从普贤王如来安住于自性的续部中说：愚痴消散，智慧增长，此之上再无佛。如此说。向下不疑虑会堕入轮回，因为认识了心性，所以没有无明，从而断定轮回就在当下。那也是，经文中说：轮回与涅槃，并非不同亦非相同，一旦完全了解轮回，就称之为涅槃。如此说。仅此而已，向上不希望成佛，因为欲望之心已尽，所以先前不想要的烦恼，两种资粮已经圆满。向下不退转轮回，因为疑虑的傲慢已经消失，所以不追随之后的恶习，两种障碍已经消除。仅此而已，向上不希望成佛，向下不疑虑会流浪于轮回。因为这个念头从此以后已经过去，所以没有追溯的理由。没有忆念的时候是未来，所以没有迎接的理由。现在的觉知是清晰且无执着的境地，所以对于那未作未修之义，没有希望和疑虑。因为那在三时中不变之义，就是法界。智慧秘密品第一中说：自明远离对境，因为无有对境而显明，所以没有比法界更好的了。如此说。安住于那样的状态而不动摇，不改变地安住就是托付于法界。耳传灌顶的口诀中说：思维造作意之垢，无有希望和疑虑地托付于法界。如此说。无有希望和疑虑地托付于法界的词语有两种：离思离言是胜定，如是安住于真如。如此说。离思离言是胜定，说的是：禅定有明、无念、乐三种，词语上虽然不同，但意义上本体无
English
The understanding is too extreme. It is the same as the understanding of non-meditation. Through the introduction of explaining the meaning of words, and the revelation of the vajra words, the key to the mind, cutting off the wrong paths, it is too extreme to drive in the great nail of the meaning of non-meditation. Entrusting to the dharmadhatu without hope or doubt has two aspects: understanding and words. The understanding of hope and doubt is that, due to ignorance, one hopes to attain Buddhahood upwards, and doubts that one will fall into samsara downwards. Having no hope or doubt means not hoping for Buddhahood upwards, because one realizes the nature of mind, that state of non-meditation, and thus knows that Buddhahood is right here. That is also, from the tantra of the Great All-Good, abiding in one's own nature: When delusion clears, wisdom increases, there is no Buddha above this. So it is said. Not doubting that one will fall into samsara downwards, because one recognizes the nature of mind, there is no ignorance, and thus one is certain that samsara is right here. That is also, the scriptures say: Samsara and nirvana, are neither different nor the same, once samsara is fully understood, it is called nirvana. So it is said. Just that, not hoping for Buddhahood upwards, because the mind of desire is exhausted, so the afflictions that were previously unwanted, the two accumulations are complete. Not turning back to samsara downwards, because the pride of doubt has disappeared, so not following the bad habits afterwards, the two obscurations are eliminated. Just that, not hoping for Buddhahood upwards, not doubting that one will wander in samsara downwards. Because this thought is past from now on, so there is no reason to trace back. When there is no recollection, it is the future, so there is no reason to welcome it. The present awareness is a state of clarity and non-attachment, so for that meaning of unmade and uncorrected, there is no hope or doubt. Because that meaning that does not change in the three times is the dharmadhatu. The first chapter of the Secret of Wisdom says: Self-awareness is separated from the object, because it is clear without an object, so there is nothing better than the dharmadhatu. So it is said. Remaining in that state without moving, abiding without changing is entrusting to the dharmadhatu. The oral transmission of empowerment says: Purify the defilements of thought, action, and mind, entrust to the dharmadhatu without hope or doubt. So it is said. There are two words for entrusting to the dharmadhatu without hope or doubt: Free from thought and expression is the supreme samadhi, thus abiding in suchness. So it is said. Free from thought and expression is the supreme samadhi, which means: Samadhi has three aspects: clarity, non-thought, and bliss, although the words are different, the essence in meaning is not
Chinese
在不可分割、无分别之时，无论是分别还是不分别的智慧的边际，哪怕是细微的，或者是词句的边际，哪怕是深奥而细微的，也都不存在。因为远离了思虑的智慧或词句的表达，并且安住于不变之中，所以是等持之中的殊胜者。正如《耳传宝鬘之光》中所说： “觉性自性本初佛， 明觉自显于诸法， 任何无思之等持， 乃为殊胜之等持。” 等持也有四种
English
At the time of indivisibility and non-differentiation, neither the edge of the wisdom of distinguishing or not distinguishing, even if it is subtle, nor the edge of words, even if it is profound and subtle, exists. Because it is separated from the wisdom of thought or the expression of words, and abides unchanging, it is the supreme of samadhi. As it is said in the Light of the Precious Rosary of Oral Transmission: "The nature of awareness is the primordial Buddha, The self-arising awareness is in all phenomena, Any thought-free samadhi, Is the supreme samadhi." There are also four types of samadhi: the samadhi of one-pointed concentration, the samadhi of pervasive freedom from extremes, the samadhi of primordial spontaneous accomplishment, and the samadhi of self-nature purity. The samadhi of one-pointed concentration is: the tirthikas who view permanence as existent, or the nihilists who hold to non-existence, or the shravakas who believe in no-self, or the pratyekabuddhas who believe in no-self, these are the samadhis of the lower vehicle. Or the Mind-Only school holding to self-awareness and self-illumination, or the Madhyamikas holding to non-conceptualization in one direction, or the Secret Mantra school holding to union as truth, or the Mahamudra practitioners believing that appearance and emptiness are inseparable, or the Paramita school believing that inseparability is inexpressible. These are the samadhis of the higher vehicle. Because in these samadhis, even the subtle edge of clinging to one side does not exist, it is the samadhi of one-pointed concentration. All these samadhis, without abandoning one's own mind, are the complete nature of mind. Realizing that clarity, non-conceptuality, bliss, and essence are indivisible as one, therefore the samadhi of one-pointed concentration is also not abandoned, and it is primordially spontaneously accomplished. At the time of non-differentiation, it is the pervasiveness of non-differentiation. Whether it is the edge of the wisdom of non-differentiation or differentiation, even the edge of words, profound and subtle, does not exist, so it is the samadhi of pervasive freedom from extremes. The meaning of freedom from extremes is that in the unmade and uncorrected primordial state, all meanings are spontaneously accomplished, so it is the samadhi of primordial spontaneous accomplishment. In that meaning, no manifestation of wisdom exists, because it is self-nature purity, so it is the samadhi of self-nature purity. In self-nature purity, separated from the wisdom of thought or the expression of words, for that profound meaning is unchanging, so it is the samadhi of
Chinese
至高无上。大圆满究竟正量中说：思维之境绝，心识之动息，无上救护者，金刚萨埵所宣说。如是说。于如是性中涅槃，有理解与言辞二者。离思离言者，如是逝世之诸佛亦如是涅槃。未来之诸佛亦如是涅槃。现今安住之诸佛亦如是涅槃。三时之诸佛，亦唯有如是性，无有变异。彼亦于波罗蜜多中说：如是性无生亦无灭，不住而无有他变。如是说。于如是性中，能取所取之诸分别皆寂灭于法性界中，离脱轮回之苦，无有他变。彼亦云：轮回与涅槃，非异亦非一，轮回若能全知者，即名此为涅槃。如是说。涅槃有四种语词之差别：寂静涅槃，不住涅槃，不平等涅槃，与真实涅槃。寂静涅槃者，乃小乘之涅槃，烦恼寂灭后，声闻与缘觉证得寂静涅槃。不住涅槃者，乃般若波罗蜜多，因无有烦恼故不住于轮回之边，因悲心故不住于涅槃之边，故不舍弃有情之义利。此乃菩萨不住二边，故大乘不住涅槃。此与小乘不平等，故为不平等涅槃。此不平等中，轮回与涅槃无二，乃真实之义，故为真实涅槃。通达真实不可言说、一无所有之唯一，此乃诸佛之唯一密意。亦如《智慧秘密》中所说：普贤无余未曾见，未见乃明镜。如是说。其义为不变之自立者，乃法身。无基之觉性自明者，无始之