Chinese
究竟而言，无自性是指，以诸法无我的方式来区分，是普遍适用的。如是等等所说。觉性是关于真俗二谛一异有八种过失等的论述。总而言之，由于自性本始离戏的缘故，如果不混淆各自的因缘而观照，则任何显现都可以生起。由于境、时、先后等各种不定显现的缘故，本始以来并非自性成立。如是说：何者于空性是容许的，则于彼一切是容许的。何者于空性是不容许的，则于彼一切是不容许的。通过禅修经验来认识，即是说，这个不可捉摸的觉性显现为各种各样的现象，并且如前所述，确定外境显现如幻，真俗二谛是事物的实相。因此，一切众生都未超出其自性，但对未能证悟者生起悲悯。认识到悲悯的音声和自性离戏、不可捉摸。如果与内在的经验相关联，则知空即是色，并从中产生快乐，并且认识到这两者的来去是一体的，因此本体也是一体的。如果内在的经验没有生起，那么空性和悲悯无二无别就是事物的实相。其中，悲悯的体性或自性是，阻止自他的痛苦并安住于快乐之中的形态或状态的心性。由于法性以这种自性的方式存在，所以以突发垢染的方式，贪求快乐和不欲痛苦的贪欲在一切众生中产生。又由于这个原因，想要从痛苦中拯救众生的悲悯善心，也以自性之光的形式显现。在离戏实相中认识与一般相同。以具足三种信心的角度来确定，即是说，上师也通过教证、理证、诀窍三种方式，来认识双运实相。续部中也说：何者说空性与悲悯二者是相异的，说者堕入边见，此过失不会消失。通过经验也体验到空性和悲悯是无分别的，因此，上师和续部以及自己
English
Ultimately, non-self-existence means that, by distinguishing through the selflessness of phenomena, it is universally applicable. Thus, and so on, it is said. Awareness is the discussion of the eight faults of the oneness and otherness of the two truths, and so on. In short, because of the reason that nature is primordially free from elaboration, if one focuses without confusing the respective causes and conditions, then any appearance can arise. Because of the reason that various uncertain appearances of place, time, before and after, appear, it is not established by nature from the beginning. As it is said: Whatever is permissible for emptiness, everything is permissible for it. Whatever is not permissible for emptiness, everything is not permissible for it. Recognizing through meditative experience means that this ungraspable awareness appears as various phenomena, and as mentioned above, determining that the appearance of objects is like an illusion, the two truths are the reality of things. Therefore, all sentient beings have not gone beyond its nature, but compassion arises for those who have not realized it. Recognize the resonance of compassion and the nature of non-elaboration, ungraspable. If it is related to inner experience, then know that emptiness is form, and happiness arises from it, and also recognize that the coming and going of these two are one, therefore the essence is also one. If inner experience does not arise, then the inseparability of emptiness and compassion is the reality of things. Among them, the nature or essence of compassion is the mind itself, which has the form or state of preventing the suffering of oneself and others and abiding in happiness. Because the nature of phenomena exists in such a nature, the desire to desire happiness and not desire suffering arises in all sentient beings in the form of sudden defilements. Also, because of this reason, the compassionate virtuous mind that desires to save sentient beings from suffering also appears as the light of that nature. Recognizing in the reality of non-elaboration is the same as general. Determining from the perspective of having three kinds of faith means that the lama also recognizes the reality of union through the three ways of scripture, reasoning, and key instructions. It is also said in the tantra: Whoever says that emptiness and compassion are different, the speaker falls into biased views, and this fault will not disappear. Through experience, it is also experienced that emptiness and compassion are inseparable, therefore, the lama and the tantra, and oneself.
Chinese
因此，以三种信心的结合，确定了实相的本来面目。如是宣说，对于如同虚空的智慧进行介绍，就是要确定遍计所执从一开始就没有成立。介绍后得如幻，就是要确定他起虽无真实，但因果不虚。介绍双运不变，就是要确定圆成实从一开始就存在，但远离戏论。又，依次将这三者介绍为：自性无自性，生无自性，胜义无自性。也可以这样说。第六个介绍的章节结束。第四，为了说明要使这些显现，需要无分别的智慧。经文是： “如是心之光明，以分别的禅修方法，不能见到。唯有将彼等纯粹者，与一味融合才能得见。” 以及“跟随分别念，不会有明晰的显现。” 等等，在所有的经、续、论、窍诀、论理中，都广为宣说。道理是：事物的实相是唯有智慧才能体验的境界，因此分别念无法触及实相。禅修的经验是：即使以分别的努力用心来修持空性一生，也连烟雾般的征兆都无法见到，更不用说自发显现的乐空体验一次也没有见到。因为修持具有不共要点的无分别，这些立即显现的体验已经证明了这一点。并且，在心安住时，空性分别的修持不仅会自然停止，而且即使特意忆念，也会在尚未到达觉知的情况下自行消失，这也已经通过经验证明了。以具备三种信心的角度来确定需要无分别，也可以用前面的方法来解释。到此为止，已经讲完了见解的介绍。第七个介绍的章节结束。第二，关于修行的介绍。四个要点中的第一个，介绍三摩地的因是：戒律等寂止的一般因缘，以及从皈依到三远离之间的前行，还有正行的作为和束缚。
English
Therefore, with the union of the three kinds of faith, the true nature of reality is determined. As it is said, introducing wisdom like the sky is to determine that the completely imputed does not exist from the beginning. Introducing post-attainment as illusion is to determine that although the other-powered is not real, cause and effect are not false. Introducing the unchanging union is to determine that the perfected exists from the beginning, but is free from elaboration. Also, these three are introduced in order as: characteristiclessness, birthlessness, and ultimate meaninglessness. It can also be said this way. The sixth chapter of introduction ends. Fourth, to show that non-conceptual wisdom is needed to make these manifest. The scripture is: "Thus, the mind's luminosity cannot be seen by the methods of conceptual meditation. Only by uniting those pure ones with one taste can it be seen." And "Following conceptual thoughts, there will be no clear appearance." And so on, in all the sutras, tantras, treatises, key instructions, and logic, it is widely explained. The reason is: the reality of things is the object of experience only of wisdom, therefore conceptual thought cannot touch reality. The experience of meditation is: even if one meditates on emptiness with conceptual effort for a lifetime, one will not see even a sign like smoke, let alone the experience of bliss and emptiness arising spontaneously even once. Because meditating on non-conceptuality with uncommon key points, these immediately appearing experiences have proven this. And, when the mind is at rest, the conceptual meditation of emptiness not only naturally stops, but even if one deliberately remembers it, it will disappear on its own before reaching awareness, which has also been proven by experience. Determining the need for non-conceptuality from the perspective of having three kinds of faith can also be explained by the previous methods. Up to this point, the introduction of the view has been explained. The seventh chapter of introduction ends. Second, regarding the introduction of practice. The first of the four points, introducing the cause of samadhi is: the general causes and conditions of calm abiding such as discipline, and the preliminaries from refuge to the three isolations, and the actions and bindings of the main practice.
Chinese
以及所缘的特殊要点等，将对这些的意义进行清晰而全面的阐述。第二，介绍生起三摩地的方式，即摇动获得等五种。第三，介绍三摩地的征相，即日相、夜相以及十相的区分等，这两者应在征相和量度的文字中了解。此外，《梵天殊胜心请问经》中说：“如何如何将有为法视为虚假，就如何如何成为具有慈悲者。”意思是生起无有远近的慈悲，八法平等。又《十地经》中说：“生活断绝、死亡、不赞叹、恶趣，眷属之中，他对这些没有畏惧之相。”意思是与地上菩萨远离五种怖畏的说法相符，即使是凡夫最初的修行，如果生起清净的禅修，也会比以前减少对衣食的担忧，不会畏惧死亡，不会因他人造罪而感到不悦，也不会生起嗔恨，希望和恐惧以及内心的痛苦和不适会减少，对真实意义的佛法产生强烈的兴趣，并且在说法方面会变得非常自信。如果具备从慈悲到此之间的功德，那就是对证悟获得少许把握的征相。第四，介绍三摩地的体性，根据众生的根器，对止观的分类进行详细或简略的阐述，使其与普遍规律相符，并清晰明了地说明。在此，安住于无分别的三远离之处，即是止。安住于空性之色中而不分别，这与经中所说的有相之胜观相符。了知空性之色，即自心与离戏，这即是所谓的普遍寻求之胜观。安住于空性之色与自心无别，显空双运之中，这即是经中所说的个别观察之胜观。当对这些达到究竟的熟悉，并安住于不造作的自然状态时，正如经中所说：“对与无量法相混合之法进行专注的止观。”体性即是止观双运。此处所说的有相之胜观中的“相”，并非指戏论和分别念，而是指修习禅定的体验和征相之义。同样
English
and the special key points of the object of focus, etc. The meaning of these will be explained clearly and comprehensively. Second, the way to introduce the arising of samadhi is the five, including the attainment of movement, etc. Third, the signs of samadhi are introduced, such as the distinction between day signs, night signs, and the ten signs, etc. These two should be understood in the text of signs and measures. Furthermore, the Sutra of Brahma's Special Inquiry by Mind says: "How and how one sees conditioned phenomena as false, so and so one becomes compassionate." This means generating compassion without near or far. The eight dharmas become equal. Also, the Sutra of the Ten Bhumis says: "The cessation of livelihood, death, non-praise, evil destinies, and among the retinue, he has no appearance of timidity towards these." This means that it is in accordance with the explanation of the ten-bhumi bodhisattva being free from the five fears. Even for an ordinary person's initial practice, if pure meditation arises, the worry about food and clothing will be less than before. One will not fear death. One will not be displeased by others accumulating sins, and anger will not arise. Hope and fear, as well as mental suffering and discomfort, will become smaller. One will develop a strong interest in the definitive meaning of the Dharma, and one will become very confident in speaking about the Dharma. If one possesses the qualities from compassion to this point, it is a sign of gaining some confidence in realization. Fourth, the nature of samadhi is introduced. According to the disposition of beings, the classification of shamatha and vipashyana is explained in detail or briefly, so that it conforms to the general rules and is clearly explained. Here, abiding in the three solitudes of non-conceptuality is shamatha. Abiding in emptiness-form without conceptualization corresponds to what is said in the sutras as vipashyana with signs. Knowing emptiness-form, that is, one's own mind, as free from elaboration, is what is said to be the universally seeking vipashyana. Abiding in the union of emptiness-form and one's own mind, inseparable, appearance and emptiness, is what is said in the sutras as the individually examining vipashyana. When familiarity with these reaches its culmination and one abides in a natural state without effort, as the sutra says: "Shamatha and vipashyana that focus on dharmas mixed with immeasurable aspects." The nature is the union of shamatha and vipashyana. The "sign" in vipashyana with signs mentioned here does not refer to elaboration and conceptual thought, but rather to the meaning of the experience and signs of practicing meditation. Similarly
Chinese
到处寻找和分别思择等也不是观察的分别念，而是以无分别念观察自性的意义。详细内容请从《解深密经》中寻找。第八个介绍完毕。第三个是行为的介绍：三乘的一切行为都如佛所说般无误地实行，并且必须将三律仪毫无矛盾地融合在一个座垫上修持。第四个是果的介绍：如《楞伽经》所说：“安住于唯心，不分别外境。安住于正确的对境，从唯心中解脱。从唯心中解脱后，从无相中解脱。瑜伽士安住于无相，不见大乘。”又说：“唯心和无相，以及其他地是佛地。这些是诸佛所说，说且将要说的。”又说，对它们的认识是：“七地是心，第八是无相。其他地和佛地，那些是它的自性。”这样说，这个次第相似之处，从凡夫的阶段也会出现，但实际上，七地以下，在后得位稍微有执着为心的现象，第八地，虽然具有执着的分别念全部清净于法界，但还有少许执着于无相的中观，第九地和第十地，那也完全清净，法性他空如来藏的体性和，相和意义全部显现。因为“其他”和“殊胜”两个词的词根相同，所以“其他地”翻译成“殊胜地”比较好。成果的成就方式也说：“就像水从浑浊变得清澈时，清澈不是从浑浊产生，而是浑浊的水垢离开了水。同样，自心清净也是同样的道理。”道和合与后得二者的解脱果是，如《大乘经续宝性论》所说：“如水池等，贪欲等，突发性烦恼的清净，总之，是无分别智慧的果实。具有一切殊胜之相的，佛身是必定获得的，那是后得的，智慧的果实。”这样说。