English
As the appearance, like the previous way of liberation without abandonment or adoption. In the Dharma-nature Bodhi, which is beyond meditation, there is no meditation or object of meditation. If you leave the unmeditated nature as it is, it is meditation. The meaning is that all meanings are unborn. If you recognize the conceptual signs as they are, all the thoughts and ideas that flow in the mind will not be distracted from the state of unbornness. No matter how you think, if you know it is meditation, then no matter how you leave it unmeditated, there will be no distraction. So it is said. Moreover, according to the order of the senses, the ways of grasping and measuring the objects of the mind are different, and they are divided into three philosophical schools. For those who have three ways of measuring according to the order of mind, the Mind Series appears as the skill of play. The Space Series is the ornament of self-appearance. The Instruction Series is the form of emptiness that appears as non-existence. Since there is no other Dharma apart from one's own mind, abiding liberated from the extreme of what is to be abandoned is the Mind Series. All phenomena have no other place to go than the space of Dharma-nature Samantabhadri, so liberation from the extreme of antidote is the Actionless Space Series. Because the way of being is established on the nature, liberation from both extremes of abandonment and adoption is the profound Instruction Series. The source of the three great series, in the Great Arrangement, it is said: For those with mind, it is the Mind Series; for those like space, it is the Space Series; for those with gradual diligence, it is the Instructions. So it is said. Among them, the first is that in different vehicles, in the uncertainty of those to be tamed, in the order of cause and effect, in the effort of cause and condition, in the two truths, in the rules of discipline, etc., holding onto other meanings of inner and outer and abandonment and adoption, or the six perfections and generation-completion, etc., are also not liberated from the dualistic grasping of holding onto them as real. With the division of self-continuum conventional truth, differing from the meaning of no self-nature, whatever is the wisdom of the pure great equality of space, the Dharma-nature free from elaboration, the Bodhicitta of non-duality of one and other, in the essence of ultimate truth, gathering and abiding in the space beyond good and evil, acceptance and rejection, is called the Mind Series. As the All-Creating Tantra says: The nature of mind is the essence of Bodhicitta, without view, without meditation, without practice to be practiced, without result to be achieved, without ground or path to be traveled, without mandala to be generated, without recitation or completion stage, without empowerment, without vows to be kept, spontaneously present from the beginning.
Chinese
于本初清净之法性中， 突发渐进勤作因果皆超离。 如是，与视外道为断灭之教法不相同之处何在？ 视断灭者，于原始位，性之安住方式，及道位，因果之成熟，及显现位之行持等，任何皆未确定，以分别臆测之妄心，随意杜撰之恶劣宗派，信以为真，而入于颠倒之状态。 此处乃是，性自生之智慧，如虚空般离戏论边之体性，于任何皆未成立，以因果勤作之相违品，直截了当显示超离善恶功过之义，如圣者龙树之语，于《宝鬘论》中云： 罪与福德皆超越， 具足甚深解脱义， 他之邪见与自宗， 非处怖畏所不损。 如是。若不欲，汝等所欲之法界，以是法之有法，乃是有为法之故，于三时，及三界，及善恶之二分，未能解脱之故，与般若母之密意相违。若于自性有善恶，于究竟义中作是念，除数论派之外，更有何可思量？ 如此，善者乃是善妙所作，生白异熟果；恶者乃是罪恶所作，生黑异熟果；而法界非此二者，故于善恶解脱之理，于《真实和合续》中亦云： 彼以罪与福德之， 二分完全分别也， 智者此二完全舍。 如是所说，乃是所有密咒续部中所出。 如此之理若未证悟，凡是于自心偏袒之宗派心存犹豫不定者，乃是未曾彻底证悟以超离了别识之智慧所证悟之本性安住方式之显现证悟，若于直截了当显示本性之安住方式生起怖畏，于《喜金刚》中云： 无咒语念诵，无苦行亦无火供， 无坛城者亦无坛城。 彼即是咒语念诵，彼即是苦行与火供， 彼即是坛城者与坛
English
In the very nature of primordial purity, Sudden progressive efforts, cause and effect, all transcend the Dharma. If so, what is the difference between this and the nihilistic views of the tirthikas? To view as nihilistic is to rely on evil tenets fabricated by the mind of speculation and arbitrary desire, without any certainty about the way of being of the nature in the primordial state, the ripening of cause and effect in the path state, and the conduct in the apparent state, and thus to enter into a completely inverted state. Here, however, the self-arisen wisdom of nature, like the sky, is free from the extremes of elaboration, and the essence of not being established in anything is directly shown to be beyond good and evil, fault and virtue, by the contradictory substance of cause and effect and effort. As the noble Nagarjuna said in the Precious Garland: "Deeds of sin and merit are transcended, Possessing the meaning of profound liberation, Neither the tirthikas nor oneself, Are harmed by fear of the non-place." If you do not wish, then the Dharmadhatu that you desire, because it is a conditioned phenomenon, is not liberated from the three times, the three realms, and the two aspects of good and evil, and therefore contradicts the intention of the Mother Prajnaparamita. If you assert that there is good and evil in the nature in the definitive sense, what else is there to consider besides the Samkhya school? Thus, good is what is done well, producing white maturation; evil is what is done wrongly, producing black maturation; and the Dharmadhatu is neither of these two, so the way of liberation from good and evil is also taught in the Tantra of Perfect Union: "It completely distinguishes the two aspects of sin and merit, The wise completely abandon these two." As it is said, it appears in all the secret mantra tantras. If one does not understand such a principle, and expresses doubts and uncertainties about the tenets of one's own mind, then this clearly shows the manifestation of realization that has not completely realized the way of being of the nature with the wisdom that transcends consciousness. If fear arises from directly showing the way of being of the nature, it is said in the Hevajra Tantra: "There is no mantra recitation, no asceticism, and no fire offering, There is no mandala holder and no mandala. That is mantra recitation, that is asceticism and fire offering, That is the mandala holder and the manda
Chinese
伊拉大轮本身。（藏文）如此说。多哈藏中说：远离安乐之本体，唯有身体之苦行，名为沙弥、比丘、住持者，如是出家之意愿，有些人在讲解经部，见到执持唯一心之理。其他的人以大乘为因，那是衡量经典的论著。（藏文）如是说，苦行使身心疲惫，执持因果皆为解脱，因此不能解脱。同样，如果未领悟轮回涅槃解脱之自性，以下生起次第和圆满次第的臆想不能解脱，也是同样的道理。此外，不遗余力地修持坛城轮，有些人投入讲解第四灌顶之意义，有些人思索虚空之界，有些人观修空性，大多数人投入不一致的方面。（藏文）等等，也令人心碎。为何呢？因为三律仪、六度、生起次第和圆满次第等等，仅仅是作为证悟俱生智之因来宣说的，那些并非果位的真实状态。而在此，通过上师的口诀领悟了果的自性是什么，将果本身作为道，从而消除暂时的垢染，以何为因呢？因为念头等同于四种平等之坛城，在无有造作的自性中，本自具有本尊和咒语的自性，因此超越了具有面容和手势之相，以及具有声音和文字之聚集的道路显现。如是《二观察》中也说：于无戏论之自性中，本尊与咒语皆安住。（藏文）如此说。其中，心部的宗义被称为大圆满，宣说基、结、变。虽然显现为多种多样，但由于确定为自心的力量、嬉戏和菩提心三者，因此没有任何阻碍，也不执着于力量显现三者仅仅在意义上成立，因此超越了认为显现为心的错误观念。由于了知念头无自性，因此解脱了认为“这是显现，这是心”的分别念，无论是自相还是非自相，都从以分别念进行扩展的方面中解脱出来，因此心。
English
Ila Great Wheel itself. (Tibetan) Thus it is said. The Doha Treasury says: Separated from the very nature of bliss, possessing only the asceticism of the body, those called Śrāmaṇera, Bhikṣu, and Sthavira, having thus renounced with such intentions, some are explaining the Sutra Pitaka, seeing the way of holding the one taste of mind. Others take the Great Vehicle as the cause, that is a treatise measuring the scriptures. (Tibetan) Thus it is said, asceticism exhausts the body and mind, holding that cause and effect are all liberation, therefore it cannot liberate. Likewise, if one does not realize the nature of the liberation of Saṃsāra and Nirvāṇa, the imagination of the lower generation stage and completion stage cannot liberate, and the same is true. Furthermore, meditate on the entire Mandala Wheel without omission. Some are engaged in explaining the meaning of the fourth initiation. Some contemplate the realm of space. Some contemplate emptiness. Most are engaged in inconsistent aspects. (Tibetan) And so on, it also breaks the heart. Why? Because the three vows, the six perfections, the generation stage and the completion stage, etc., are only taught as the cause for attaining coemergent wisdom, and those are not the real state of the fruit. But here, through the guru's instructions, one realizes what the nature of the fruit is, and takes the fruit itself as the path, thereby eliminating temporary defilements. What is the cause? Because thoughts are equal to the Mandala of the four equalities, in the nature of non-fabrication, the nature of deities and mantras is inherently present, therefore it transcends the appearance of having faces and gestures, and the path of having the accumulation of sounds and words. As it is said in the Two Examinations: In the nature of non-proliferation, deities and mantras truly abide. (Tibetan) Thus it is said. Among them, the tenets of the Mind Class are called Great Perfection, which speaks of the ground, knot, and transformation. Although it appears in various ways, because it is determined as the power, play, and Bodhicitta of one's own mind, there is no obstacle, and one does not cling to the fact that the three powers of appearance are merely established in meaning, therefore it transcends the wrong view of thinking that appearance is mind. Because one knows that thoughts are without self-nature, one is liberated from the discrimination of thinking "this is appearance, this is mind," whether it is self-characteristic or non-self-characteristic, one is liberated from the aspect of expanding with discrimination, therefore mind.