Chinese
无知即是不懂。对于由因缘所生的安乐，认为那是与生俱来的安乐的比喻是：在一座高耸的悬崖上有一个蜂巢，悬崖上面有两头大象在争斗，下面有一个大湖，在它们之间有一堆芦苇，一个想要蜂蜜的人用手抓住芦苇，正在喝蜂蜜时，两只黑白老鼠正在啃咬芦苇。他往上逃，就会到两头大象之间；往下逃，就会掉进湖里，非常痛苦啊！就像这个比喻一样，自己身上具有佛陀证悟的三身之味，却不明白。对于因缘所生的安乐，希望它在别处，这就像蜂蜜在悬崖上一样。芦苇堆就是寿命，两只老鼠就是日夜偷走寿命，两头大象就是色界和无色界二界，下面的湖就是欲界，无论逃到哪里也逃不出三界之外。放在自己嘴边的蜂蜜，也就是一直与自己同在，像河流一样流淌的三身，不去尽情享用， 却去希望和探求由分别念造作的因缘所生的海市蜃楼之水，即使探求也变得非常遥远，所以不去饮用，变得非常遥远。现在，对于相反的比喻，精通意义的人执着于境，而不精通的人执着于贪恋的比喻是：例如，畜生们不认为驮着重物是痛苦，却认为吃到一点食物是快乐。同样，凡夫俗子们认为贪欲、嗔恨、愚痴等等烦恼是快乐，所以去享用。对于善业或者殊胜的佛法，却认为是痛苦，所以努力逃避，或者对于无念、无生、超离思维的真实义没有错谬，却逃避它，认为忆念分别念是轮回之因，是痛苦之根源，却不认为是痛苦，反而认为是快乐，就像畜生们不认为痛苦一样。具有传承窍诀的人，对于无念无生精通的人，认为脉、气、明点和生起次第等等一切都是心的痛苦，所以精通的人认为那是痛苦。通达意义的智者，佛陀的密意
English
Ignorance is not understanding. The analogy for considering the happiness arising from conditions as innate happiness is: On a high cliff, there is a beehive. Above it, two elephants are fighting, and below is a large lake. Between them is a clump of reeds. A person desiring honey grabs the reeds and drinks the honey. Two black and white mice are gnawing at the reeds. If he flees upwards, he will be between the two elephants; if he flees downwards, he will fall into the lake, which is extremely painful! Just like this analogy, one does not understand that one possesses the taste of the three bodies of the Buddha's enlightenment within oneself. Hoping for happiness arising from conditions to be elsewhere is like honey being on a cliff. The clump of reeds is life, the two mice are stealing life day and night, the two elephants are the form realm and the formless realm, and the lake below is the desire realm. No matter where one flees, one cannot escape the three realms. The honey placed near one's mouth, which is the three bodies that are always with oneself, flowing like a river, one does not fully enjoy it, but instead hopes for and seeks the water of a mirage arising from conceptual fabrications. Even if one seeks it, it becomes very distant, so one does not drink it, and it becomes very distant. Now, for the opposite analogy, the wise are attached to objects, while the unwise are attached to the analogy of attachment: For example, animals do not see carrying burdens as suffering, but see eating a little food as happiness. Similarly, ordinary people see desire, hatred, ignorance, and other afflictions as happiness, so they indulge in them. They see virtuous actions or the supreme Dharma as suffering, so they strive to avoid them, or they avoid the unmistaken true meaning of non-thought, non-arising, and beyond mind, and instead consider recollection and conceptualization as the cause of samsara, the root of suffering, but do not regard it as suffering, but rather as happiness, just as animals do not regard it as suffering. A person who possesses the lineage instructions, a person who is skilled in non-thought and non-arising, sees all the channels, winds, bindus, and generation stage, etc., as suffering of the mind, so the skilled person considers it suffering. The wise person who understands the meaning, the Buddha's intention
Chinese
超越心识的境界无法念诵，无法言说，无法命名，未曾作意的禅定是持续不断的自性。超越了粗重的边际，超越了常断的边际，如同虚空般与它不可分离，另一方面，饮用虚空的甘露。像这样，因为没有证悟，所以对外境五欲生起忆念和觉知，对内境脉、气和空性的寂止生起执着，对秘密境无念、无生、超越心识的境界生起执着。所有执着的原因或贪恋的事物，都是在胜义谛的真理之外寻找的，因此无法解脱。其他则是对清净的境生起执着。 现在，像这样，舍弃了所有执着和涅槃，用喜欢轮回安乐的虫子来举例说明。例如，不净的虫子喜欢不净的臭味。同样，轮回的众生执着于五欲。没有证悟的人们执着于有相的安乐，就像粪便中的虫子执着于臭味一样。而且，不净的虫子只要闻到一点檀香、樟脑、麝香的味道，就会被不净所阻碍和束缚。同样，依赖于有相的瑜伽士们，对无相的意义产生邪见，昏厥而行，认为檀香是恶臭。如果证悟了超越心识的无相之义，就能舍弃由心所造的轮回痛苦之蕴，获得胜义谛的三种涅槃。没有证悟的法执着于所作的法为胜义谛，像这样舍弃涅槃之后，对忆念觉知所体验到的显空之乐产生强烈的执着，从而在三界中轮回，从忆念中产生痛苦，成为轮回产生的因和轮回存在的所依，因为没有脱离轮回的时候，所以强烈地执着于有产生的根源。 现在，用不圆满的矛盾之例，就像干枯的牛蹄印中的水一样来表示。例如，没有见过大海的人，在牛蹄印中的水中，以为是大海，寻找珍宝也找不到。同样的例子，对于相、标志和体验到的安乐
English
The realm beyond consciousness cannot be recited, cannot be spoken, cannot be named. The meditation without mental fabrication is the continuous nature. It transcends the limits of coarseness, transcends the limits of permanence and annihilation. Like the sky, it is inseparable from it; on the other hand, it drinks the nectar of the sky. Like this, because of not realizing, memory and awareness arise for the five desires of external objects, attachment arises for the peace of the inner realm of channels, winds, and emptiness, and attachment arises for the secret realm of non-thought, non-birth, and beyond consciousness. All causes of attachment or things to be craved are sought outside of the ultimate truth, and therefore cannot be liberated. Others are attached to all pure realms. Now, like this, abandoning all attachments and Nirvana, it is shown with the example of a worm that likes the happiness of samsara. For example, an impure worm is attached to the unpleasant smell of impurity. Similarly, sentient beings in samsara are attached to the five desires. Those who have not realized are attached to happiness with characteristics, just as a worm in feces is attached to the smell. Moreover, the impure worm is hindered and bound by impurity by just a slight smell of sandalwood, camphor, and musk. Similarly, yogis who rely on characteristics have wrong views on the meaning of no characteristics, faint and go, and think of sandalwood as a bad smell. If one realizes the meaning of no characteristics beyond consciousness, one can abandon the aggregates of suffering of samsara created by the mind and attain the three Nirvanas of ultimate truth. Those who have not realized the Dharma grasp the made Dharma as the ultimate truth. After abandoning Nirvana in this way, they become strongly attached to the bliss of appearance and emptiness experienced by memory and awareness, thus wandering in the three realms, and suffering arises from memory, becoming the cause of the arising of samsara and the basis of the existence of samsara. Because there is no time to be separated from samsara, they strongly cling to the source of existence. Now, the example of contradiction is not perfect, like the water in the hoofprint of a dry cow. For example, a person who has not seen the ocean thinks that the water in the hoofprint of a cow is the ocean, and searches for jewels but cannot find them. The same example applies to the happiness of signs, characteristics, and experiences.
Tibetan
དེ་ཡང་དག་པ་ཡིན་སྙམ་ནས་དོན་དམ་པ་མི་རྙེད་པས། བ་ལང་རྐང་རྗེས་ཆུ་ཡིས་གང་བྱས་ཀྱང༌། །དཔེར་ན་བ་ལང་རྗེས་ཀྱི་ཆུ་ནས་བརྒྱ་ལ་རིན་པོ་ཆེ་ཅིག་རྙེད་ཀྱང་ཆུང་བས་སྟོར་ཏེ་ འགྲོ་བས། དེ་བཞིན་དུ་བློས་བྱས་པའི་ཆོས་ཐུན་མོང་གི་དངོས་གྲུབ་བྱུང་ཡང་ཡལ་ཏེ་འགྲོ་སྟེ་མི་རྟག་པའི་ཕྱིར། ཇི་ལྟར་དེ་ཡང་སྐལ་པ་འགྱུར་བ་བཞིན་དུ། སངས་རྒྱས་ཀྱི་མཚན་བཟང་པོ་སུམ་ཅུ་རྩ་གཉིས་སམ། དཔེ་བྱད་བཟང་པོ་བརྒྱད་ཅུའམ། ཡོན་ཏན་དུ་མ་སྣང་ཡང་གློ་བུར་བ་ཡིན་པས་ཡལ་ཏེ་འགྲོ། །དཔེར་ན་རྨི་ལམ་གྱི་གནས་སྐབས་ན། ལྷའི་གཞལ་ཡས་ཁང་ལ་སོགས་པར་ཕྱིན་པ་རྨི་སྟེ། གཉིད་སད་པའི་དུས་སུ་མི་བདེན་པས་མི་བརྟེན་ཏེ་ཡལ་ཏེ་འགྲོ་བའི་ཕྱིར། ཕུན་ཚོགས་མ་ཡིན་ཕུན་ཚོགས་བརྟན་པའི་སེམས། །བརྟན་པའི་སེམས་ནི་ཆོས་སྐུ་འགྱུར་བ་མེད་ཅིང་རྣམ་པར་རྟོག་པ་མེད་པ་རྐྱེན་གསུམ་གྱིས་མ་བསླད་པ་དེ། ཕུན་སུམ་ཚོགས་པ་བརྟན་པའི་སེམས་ཡིན་ལ། །དེ་མ་རྟོགས་པས་སྔགས་དང་ཕྱག་རྒྱའི་ནུས་པ་ལ་ཕུན་སུམ་ཚོགས་པ་ཡིན་ཟེར་ཏེ། དེ་ཡང་གློ་བུར་བ་ཡིན་པའི་ཕྱིར། ཡང་ནི་ཕུན་སུམ་ཚོགས་པ་སྐམས་པར་འགྱུར།། །།ད་ནི་མི་འགལ་བའི་དཔེ་མི་འགྱུར་བའི་དོན་རྟོགས་ནས། ཡུལ་སྣ་ཚོགས་སྤྱད་ཀྱང་སྐྱོན་དུ་མི་འགྱུར་བའི་དཔེ་བསྟན་ཏེ། མི་འགྱུར་བའི་དོན་དྲན་པ་མེད་པ་སྤྲུལ་པའི་སྐུ་དང༌། སྐྱེ་བ་མེད་པ་ལོངས་སྤྱོད་རྫོགས་པའི་སྐུ་དང༌། བློ་ལས་འདས་པ་ཆོས་ཀྱི་སྐུ་གསུམ་རྟོགས་ན། ཕྱིས་འཁོར་བར་མི་སྐྱེ་སྟེ། དཔེར་ན་རྒྱ་མཚོ་ལ་བ་ཚྭ་ཅན་གྱི་ཚུལ་སྤྱད་དུ་མི་བཏུབ་པས་རྩི་ཤིང་དང་ནགས་ཚལ་ལ་སོགས་པ་མི་སྐྱེ། དེ་བཞིན་དུ་བློ་འདས་ལ་བློས་དཔྱད་དུ་མི་བཏུབ། བློ་དཔྱད་དུ་མེད་པས་འཁོར་བར་མི་སྐྱེ་བས། ཇི་ལྟར་རྒྱ་མཚོ་བ་ཚྭ་ཅན་གྱི་ཆུ། །འོན་བ་ཚྭ་ཅན་གྱི་ཆུ་དེ་དཔྱད་དུ་ཡེ་མི་བཏུབ་བམ་ཞེ་ན། དེ་མ་ཡིན་ཏེ། རྒྱ་མཚོ་ལས་རླབས་བྱུང་དེ་སྤྲིན་དུ་སོང༌། སྤྲིན་ལས་ཆར་པ་བབས་པས། ལོ་ཏོགས་ཐམས་ཅད་སྨིན་པར་བྱེད་དོ། །དེ་ཡང་སྣོད་ཀྱི་ཁྱད་པར་གྱིས་ཉ་ཕྱིས་ཀྱི་ཁར་སོང་བས་མུ་ཏིག་ཏུ་འགྲོ། །པདྨའི་ཁར་སོང་བས་དངུལ་ཆུར་འགྲོ། །དེ་བཞིན་དུ་དྲན་མེད་ལས་དྲན་པའི་སྤྲུལ་པ་བྱུང་བས། མ་རྟོགས་པ་རྣམས་ལ་འཁོར་བའི་འབྲས་བུ་སྨེན་པར་བྱེད། བརྒྱུད་པ་དང་ལྡན་པ་རྣམས་ལ་སྐུ་གསུམ་དུ་སྨིན་པར་བྱེད་པས། ཉ་ཕྱིས་པདྨའི་མུ་ཏིག་གམ་དངུལ་ཆུ་བཞིན་དུ་སྣོད་དང་ལྡན་པ་དང་མི་ལྡན་པ་བྱེ་བྲག་གིས་འཁོར་འདས་གཉིས་བྱེད
Chinese
因为认为那是真实的，所以找不到究竟的真谛。即使用水填满牛的脚印，也无济于事。比如从牛的脚印里的水中，即使找到价值连城的宝贝，也会因为太小而丢失。 同样，即使通过思维获得的共同成就显现，也会消失，因为它们是无常的。就像命运会改变一样，即使显现佛的三十二相好、八十随形好，或者无数的功德，也是暂时的，终将消失。例如，在梦境中，梦到去了天宫等等。醒来时，因为不是真实的，所以不能依赖，最终会消失。不是圆满的，是圆满坚固的心。 坚固的心就是法身，它不变、没有分别念、不被三种染污所染。这就是圆满坚固的心。因为不明白这个道理，所以说咒语和手印的力量是圆满的，但这也是暂时的。或者说，圆满也会变得干涸。 现在，通过不矛盾的比喻，领悟了不变的意义。即使享用各种各样的境，也不会变成过失的比喻是：领悟了不变的意义，即无忆念的化身、无生的报身、超越思维的法身这三身，之后就不会再轮回。例如，海水不能用来种植，所以树木和森林等不会生长。同样，超越思维的境界不能用思维来衡量。因为不能用思维衡量，所以不会轮回。就像海水一样。 那么，难道完全不能利用咸水吗？不是这样的。从海中生起波浪，变成云。从云中降下雨，使所有的庄稼成熟。这也是因为容器的差别，进入鱼腹就变成珍珠，进入莲花就变成水银。同样，从无忆念中生起忆念的化身，使未证悟者成熟轮回的果实。 使具有传承者成熟三身。就像鱼腹、莲花中的珍珠或水银一样，因为具有和不具有容器的差别，而产生轮回和涅槃的差别。
English
Because one thinks that is true, one cannot find the ultimate truth. Even if one fills a cow's footprint with water, it is of no use. For example, from the water in a cow's footprint, even if one finds a priceless treasure, it will be lost because it is too small. Similarly, even if common accomplishments achieved through thought manifest, they will disappear because they are impermanent. Just as fate changes, even if the Buddha's thirty-two major marks, eighty minor marks, or countless qualities manifest, they are temporary and will eventually disappear. For example, in a dream state, one dreams of going to a heavenly palace, etc. When one wakes up, because it is not real, one cannot rely on it and it will eventually disappear. Not perfect, but the perfect and stable mind. The stable mind is the Dharmakaya, which is unchanging, without conceptualization, and not defiled by the three poisons. This is the perfect and stable mind. Because one does not understand this, one says that the power of mantras and mudras is perfect, but this is also temporary. Or, perfection will also become dry. Now, through the non-contradictory example, one understands the meaning of immutability. Even if one enjoys various objects, the example of not turning into a fault is: understanding the meaning of immutability, that is, the Nirmanakaya without memory, the Sambhogakaya without birth, and the Dharmakaya beyond thought, after realizing these three bodies, one will no longer be reborn in samsara. For example, seawater cannot be used for planting, so trees and forests, etc., will not grow. Similarly, the state beyond thought cannot be measured by thought. Because it cannot be measured by thought, one will not be reborn in samsara. Just like seawater. So, can't salty water be used at all? It is not like that. Waves arise from the sea and become clouds. Rain falls from the clouds, causing all the crops to ripen. This is also because of the difference in containers, entering the belly of a fish turns into a pearl, and entering a lotus turns into mercury. Similarly, from non-memory arises the Nirmanakaya of memory, causing the fruit of samsara to ripen for those who have not realized it. It causes those who have lineage to ripen into the three bodies. Just like pearls or mercury in the belly of a fish or a lotus, because of the difference between having and not having a container, the difference between samsara and nirvana arises.