English
On the path of fruition, learn the method of perfecting the three accumulations, and lay the foundation for generating the preliminary realization of the completion stage. As it is said, there is no contradiction. Above this, the number of preliminary practices includes: refuge and bodhicitta, purification of the hundred-syllable mantra, six mudras of the six realms, establishing the six branches, torma for the local deities, establishing vajra on the body, destroying demons and protective wheel, generating the support and main deity, establishing ornaments, expanding the retinue, and commanding, pegging, recitation, torma, offering and praise, inviting, gathering the field of merit, inviting, seven-branch offering, and path practice, totaling twenty-three. During the protective wheel, holding pride is two. If the retinue expansion is divided, there are six categories. Some purify the mouth and vajra. Guiding separately is a mistake and should be abandoned. Thus it is said. Alternatively, one can add the accumulation of wisdom to be explained: purification of the vajra mouth, establishing the six realms, establishing the four vajras and the six branches, destroying the demon hordes, meditating on the protective wheel, realizing the assembly of victors in the sky, offering with the seven kinds of supreme offerings, and path practice, which is focusing on emptiness. Thus, establishing the terminology of the ten preliminaries is very good. 。 。 Secondly, accumulating the wisdom accumulation: among the ten preliminaries just mentioned, the tenth is focusing on emptiness. Although the main practice can be included in the mandala of the Supreme Joyful Vajra, this is the accumulation of wisdom accumulation. Those who accumulate accumulations are widely known as preliminary practices, and in this tantra commentary, it is also said to be a category of preliminaries. Therefore, for the time being, the name of preliminary practice is established, and it should be known that among the ten preliminary practices, the others are retinues, and this emptiness is the main one. This also has four: contemplating the meaning of emptiness, the order of absorption into luminosity, the main practice of abiding in emptiness, and afterwards holding pride, which are the four. The first is from the Great Commentary: After that, the four liberations should be cultivated, namely emptiness, signlessness, wishlessness, and non-effort. The three realms, including those that move and do not move, should be analyzed with this verse, and meditate on the absence of things.
Chinese
无有。 禅修不是禅修本身。 如此这般，事物非事物，故而禅修无所缘。 如是说。 此义将在后文阐述，故先作陈述。 如是说，心中思量四种解脱之义，并需从这些偈颂中陈述。 也就是，需将空性确立于理解之处，对于自他一切显现，四种解脱之义的形态需清晰显现。 又如《摄经》云： 空性，事物自性之本性，一切有情皆为事物所败。 由此无有佛陀菩提，亦无利他慈悲及有相之誓言。 如是清晰阐述了三种解脱的认识。 空性之义即是： 这一切动静有情，皆为非真实的遍计所执之幻轮，虽显现为事物各自的体性特征，然色等事物各自并不成立其自性，故事物本身以其自性而言是远离的。 无相即是，一切显现声响皆以自性空之故，看似新证得佛陀菩提，然此显现亦觉知为错觉之一部分，除原始法界之外，别无佛陀。 具有可得果位特征之佛陀菩提亦非真实存在。 轮回之身心处境一切皆为错觉显现，实相上无有任何成立，故利益他众、欲遣除痛苦之慈悲，亦仅为错觉中所显现之如幻景象，此外别无他物，此乃象征。 因轮回之境为果涅槃，因自身证得菩提，故果为成熟解脱众生等等，总而言之，一切因果等相皆不存在。 特别是，果之相亦依待而归于因，故称因之无相。 无愿即是，以为了度众生而欲成佛等为例，任何事物的果，即所要获得的果之事物，在实相上皆无丝毫成立，故不执著于相。
English
There is none. Meditation is not meditation itself. Thus, things are not things, therefore meditation has no object. So it is said. The meaning of this will be explained later, so let it be stated first. It is said that one should contemplate the meaning of the four liberations and express them through these verses. That is, emptiness should be established in the place of understanding, and the appearance of the meaning of the four liberations should clearly arise in all appearances of self and others. Furthermore, in the Condensed Sutra, it says: Emptiness, the nature of the essence of things, all beings are defeated by things. From this, there is no Buddha's enlightenment, no altruistic compassion, and no vows with signs. Thus, the recognition of the three liberations is clearly explained. The meaning of emptiness is: All these moving and unmoving beings are the illusory wheels of untrue conceptualizations, although they appear as the characteristics of the essence of individual things, the individual things such as form do not establish their own essence, therefore the things themselves are separated by their own essence. The signless is because all appearances and sounds are empty of their own essence, and it seems that the enlightenment of the Buddha is newly attained, but this appearance is also realized as part of the illusion. Except for the original Dharma realm, there is no other Buddha. The enlightenment of the Buddha, which has the characteristics of an obtainable result, is also not truly existent. All situations of samsara, body, mind, and place are merely illusory appearances, and nothing is established in reality. Therefore, compassion that benefits other beings and desires to eliminate suffering is also just like an illusion that appears in illusion. Besides this, there is nothing else, which is a symbol. The cause is the state of samsara, and the result is nirvana. Because one attains enlightenment, the result is the maturation and liberation of beings, etc. In general, all signs such as cause and effect do not exist. In particular, the signs of the result are also attributed to the cause depending on the reference, so it is called the signless of the cause. The desireless is, for example, the desire to attain Buddhahood in order to liberate beings. The result of any action, that is, the thing to be obtained, is not established at all in reality, so one does not cling to the signs.
Chinese
没有土地树木期望的誓愿，这三者也不是仅仅在状态上没有这个没有那个，而是舍弃了那些戏论的法界和智慧无别。像这样现量证悟的智慧是三解脱门真实，因此此处对三者的意义以心确定而安住，是三解脱门的修持或随顺。无事物等偈颂的意义，共同而言，第一句表示空性，第二句表示无相，第三句表示无愿，第四句是总结意义。第一是，不要说事物，连非事物也不修习。第二是，不要执着于因果而修习，因为因果不成立，所以修习它不是修习相。第三是，从自身向外显现的事物，本来就没有成立为事物，因此，以这个能作者使果变成这样，这样的期望的处所是空性的。第四是，事物的修习在法界中寂灭，不会成为对境，这个意义与《灯明》中所说意义相同。然而，此处的特殊之处在于，将无事物安立为没有对虚空和空色的作意修习，相的修习不是正确的修习，像这样，空色智慧的事物，如果是事物就会变成有对境，但这个不是事物，因此对此的修习是没有对境的。这是指，以分别念忆念空性的意义，像将要讲述的那样，在光明中收摄的进入处，不要仅仅停留在理解的层面，而是将法界与戏论分离，对此安住为没有分别念。将要讲述的“讲述将要”是指，修持品的指摄等，以及智慧品的殊胜不变，还有其他许多续部词句的情况。主要指的是指摄无分别瑜伽，哪里会是宗派四部中的中观宗派人们的意愿呢？如果是那样，就应该说从之前所说的中可以知道。
English
There is no vow of land, trees, and expectations. These three are not just that there is not this or that in the state, but the Dharmadhatu and wisdom that have abandoned those elaborations are inseparable. The wisdom that directly realizes such a thing is the actual three doors of liberation. Therefore, here, settling with certainty in the meaning of the three is the practice or conformity of the three doors of liberation. Regarding the meaning of the verses such as "no object," in general, the first line indicates emptiness, the second indicates signlessness, the third indicates wishlessness, and the fourth is a summary of the meaning. The first is, let alone things, do not even meditate on non-things. The second is, do not meditate by clinging to cause and effect, because cause and effect are not established, so meditating on it is not meditating on signs. The third is, since things that appear from oneself to the outside have not been established as things from the beginning, therefore, the place of expectation that this agent will make the result become like this is emptiness. The fourth is, the meditation on things is pacified in the Dharmadhatu and will not become an object, which is the same meaning as what is said in the Lamp Illuminating. However, the special thing here is that the absence of things is established as not having the mind's attention on space and empty form, and the meditation on signs is not the correct meditation. In this way, the thing of empty form wisdom, if it is a thing, will become an object, but this is not a thing, so the meditation on this is without an object. This means that, by remembering the meaning of emptiness with conceptual thought, as it will be explained, in the entry of being gathered into luminosity, do not just stay at the level of understanding, but separate the Dharmadhatu from elaboration, and settle on this as without conceptual thought. The "to be explained" that will be explained refers to the finger-gathering of the practice chapter, etc., and the supreme unchanging of the wisdom chapter, and also many other situations of tantric words. Mainly, it refers to the finger-gathering non-conceptual yoga, where would it be just the intention of the Madhyamika sect among the four schools? If that were the case, it would be appropriate to say that it can be known from what has been said before.
Chinese
这种观点在《入内》中以各种方式被提及，但在此之后没有提及，而且还被禁止了。此外，根据先前续部经文的延续，说：完全了解这些之后，即使如此，作为人类之主的（诸佛的）身语意金刚，无量功德坛城，有权势者的坛城，菩萨们应当修习。这样说，完全了解这些之后，暗示了第四种无为的解脱。无为的意义是，如来藏从一开始就自然成就，脱离了因缘，是无戏论、常恒的实相，虽然如此，它遍及三种解脱，没有分别，因此这三者就是它，而它也就是这三者。因此，像之前一样这样说。实相，如来藏本身是无戏论的，因此是空性；由于任何事物都不能产生它，因此是无相，因为它脱离了因果；而且，它本身从一开始就存在于圆满菩提中，因此，由于舍弃了新成就目的的行为，所以是无愿。因此，从本体的角度来说，它是一体的，但从相状的角度来说，前三者是遮遣，而这个是确立。其他人将无为的意义解释成其他的萨布达苏布达是没有意义的。因此，由于所有世俗的法都没有根，所以没有要舍弃的；由于胜义的智慧从一开始就成就了，所以没有要修习的。虽然如此的实相是这样，但在迷乱的显现中，为了净化心的垢染，为了暂时通过各种世间的事业和成就来利益众生，并且最终为了新成就色身，成为向众生说法之殊胜因，也应当通过生起次第和分别念来修习身语意的坛城。这就是说，将通过智慧和积累资粮这三种解脱之门所行持的理由，与作为其结果的身语意坛城的修习结合起来宣说，因此是简要的指示。就像为了执持我慢而宣说第四种无为一样，坛城也是大乐的轮...
English
This view is mentioned in various ways in the "Entering Within," but it is not mentioned after this, and it is also prohibited. Furthermore, according to the continuation of the previous tantric text, it says: Having fully understood these, even so, the vajra of body, speech, and mind of the lord of humans (the Buddhas), the immeasurable mandala of qualities, the mandala of the powerful ones, should be practiced by the bodhisattvas. It is said that having fully understood these, it subtly implies the fourth unconditioned liberation. The meaning of the unconditioned is that the Tathagatagarbha is naturally accomplished from the beginning, free from causes and conditions, and is the reality of non-elaboration and permanence. Although this is so, it pervades all three liberations and is without distinction, therefore these three are it, and it is these three. Therefore, it is said in the same way as before. The reality, the Tathagatagarbha itself, is non-elaborate, therefore it is emptiness; since nothing can produce it, it is signless, because it is free from cause and effect; and again, it itself has been present in perfect enlightenment from the beginning, therefore, since it has abandoned the actions of newly accomplishing a purpose, it is wishless. Therefore, from the perspective of essence, it is one, but from the perspective of aspects, the first three are negations, and this is affirmation. Others who explain the meaning of the unconditioned as other Sabda Subda are meaningless. Therefore, since all conventional dharmas have no root, there is nothing to abandon; since the wisdom of ultimate reality is accomplished from the beginning, there is nothing to cultivate. Although such reality is like this, in the confused appearance, in order to purify the defilements of the mind, in order to temporarily benefit sentient beings through various worldly activities and accomplishments, and ultimately in order to newly accomplish the form body, becoming a special cause for teaching the Dharma to sentient beings, one should also practice the mandala of body, speech, and mind through the generation stage and conceptual thought. That is to say, the reason for practicing through the three doors of wisdom and accumulating merit is combined with the practice of the mandala of body, speech, and mind as its result, and thus it is a brief instruction. Just as the fourth unconditioned is taught for holding onto pride, the mandala is also the wheel of great bliss...