English
Furthermore, that awareness will not remain unchanged in that way, because there are many factors that harm it. Earlier, it was said that "ignorance, the apprehended, and the apprehender are sudden causes," meaning that initially, due to not recognizing one's own nature, it becomes the cause of delusion; in the middle, the ground appearance arises, and grasping it as something other becomes the condition of delusion. Therefore, clinging to "I am the lord of existence" is clinging to the self of the person; "the scope of I" is clinging to all the phenomena belonging to the three doors of that self as belonging to oneself. For example, the first consciousness that grasps as "I" when there is no "I," thinking "I am I, and the body of that I is mine," is clinging to "I"; everything grasped by that is the self of phenomena. These things, which appear even though they do not exist, arise from the delusion of one's own mind, so if the root is cut, it is the All-Creating King, which is the display of the Sugata-garbha, arising from itself and dissolving into itself. This concludes the concise commentary on the eleventh chapter of The Treasury of Precious Qualities. Chapter Twelve. Furthermore, "regarding the non-learning union," it means that the four paths of learning have been completed, and for the path of non-learning, the union of appearance and emptiness, bliss and emptiness, etc., becomes a method of binding or a great path, and all the qualities of the six perfections completely rely on the perfection of wisdom itself. That path will never become the cause of outsiders, hearers, or solitary realizers. In this way, the secret of the body, speech, and mind of all Buddhas is emptiness, in which no things or characteristics exist, and it is the meaning of being free from all extremes. Originally pure Great Perfection, there is no need to cling to the Middle Way. Because any nature of conventional and ultimate is abandoned, the absence of focus is the accomplishment of the Great Perfection. Moreover, the so-called "obvious increase in disputes" refers to those stubborn groups of conceptual thoughts that hold the two truths in reverse, who think that the two truths are different like the horns of a yak, and follow after analysis and inference, following outsiders, and examining only with their own bad thoughts. The object of ultimate truth is the opposite of this. No matter how much one studies and practices the direct meaning of the Dharma, one cannot transcend the realm of samsara until one sees the nature of one's own mind, which is the true meaning. When each person's awareness truly realizes the state beyond the realm of expression, one will see the truth of the path of non-learning.
Chinese
此外，主张事物存在的宗义论者，多数是声闻乘，以及层次较低的各个凡夫的论者，就像现在把真假颠倒、是非颠倒来讲解的多数特征一样。所有超离分别思辨的胜王智慧的言说，都是本来解脱的，本来没有任何人束缚的自解脱大圆满殊胜道，是多么稀有啊！不被所知现象束缚，不改变空性的事物，空性自性光明的精髓，是不会止息的。安住于觉性中的身和智慧的界，是不可分离的，不是各自独立的，也不是不同的，就像太阳的精髓一样，圆满了佛陀的身语意功德事业的荣耀，就像太阳的荣耀圆满一样。像这样的大圆满见解的意义，根据根器上中下，以及智慧的层次，也根据这样力量大小的差别，有三种见解方式或证悟方式。大圆满心部认为，所有显现世间轮回涅槃的法，都是心性的游舞。界部则认为，自显庄严的装饰，所有法都没有超出具足一切殊胜的普贤佛母的界。诀窍部则认为，所有包含显现世间轮回涅槃的法，本来就没有存在过，但却执着于不存在的空性形象，增长了错觉，实际上只是把不存在的执着为存在而已。所有这些，都没有超出作为解脱之基础的没有任何事物特征的菩提心。以及，凭借什么来解脱呢？就是舍弃了的自性明智的光芒或界，在没有基础、没有根源的界中，不会止息且光明。而且，这也不是任何人为制造和改造的，所以是本来解脱的。这本身也是自己解脱自己，没有沾染任何因缘。因为是当下解脱，所以脱离了一切所依。如果说是一，就会被分割成碎片。如果说是多，就会被列入数字。因为安立名称而从边解脱。即使是唯一，也因为在觉性中解脱，如果颠倒了特征，就什么也没有。哪些心是分别念的分别
English
Furthermore, the proponents of tenets who assert the existence of things are mostly Shravakas, and the proponents of various ordinary individuals of lower levels, just like most of the characteristics that explain the reversal of truth and falsehood, and the reversal of right and wrong, are the same. All expressions of the wisdom of the victorious king that transcends conceptual speculation are primordially liberated. What a rare and supreme path of Atiyoga, self-liberated and complete, that has never been bound by anyone! It is not bound by knowable phenomena, and does not change from the nature of emptiness. The essence of emptiness, luminous by nature, is without cessation. The realm of body and wisdom residing in awareness is inseparable, neither independent nor different, like the essence of the sun. The glory of the Buddha's body, speech, mind, qualities, and activities is completely perfected, just like the glory of the sun is perfectly complete. The meaning of such a Great Perfection view, according to the superior, intermediate, and inferior faculties, and also according to the levels of intelligence, has three ways of seeing or realizing, according to the differences in the magnitude of power. The Great Perfection Mind Series believes that all phenomena of samsara and nirvana are the play of mind itself. The Space Series believes that the adornment of self-appearing arrangement is such that all phenomena do not go beyond the space of Samantabhadri, who possesses all supreme qualities. The Instruction Series believes that all phenomena included in samsara and nirvana have never existed from the beginning, but by clinging to the empty form of non-existence as self, deluded appearances are strengthened, and in reality, it is just clinging to the non-existent as existent. All of these do not go beyond the mind of enlightenment, which is the basis of liberation and has no characteristics of things. And what is it that liberates? It is the radiance or space of self-luminous wisdom that has been abandoned. In the space without a basis of origin or a source of roots, it is without cessation and luminous. Moreover, it is not made or modified by anyone, so it is primordially liberated. It is also self-liberated by itself, without touching any conditions. Because it is immediate liberation, it is free from all dependencies. Saying it is one is to cut it into pieces. Saying it is many is to enumerate it. By establishing names, it is liberated from extremes. Even if it is unique, it is liberated in awareness, and if the characteristics are reversed, there is nothing. Which minds are the discriminations of conceptual thoughts?
Chinese
是虚幻显现的自性。超越于此的觉性，是远离能见所见、能修所修等心识，是脱离了有无、是非等概念的无我。这是自性大圆满的特点，而证悟者们是从基本身解脱为觉性，从而目标消融于法界。未证悟的众生们则是在基空性本身的状态中流转。从体性上区分，基就像水一样，心所生的分别念如水泡般生灭。虽然在无分别的层面，心和觉性相似，但觉性是不成立任何事物的，是无自性的空明。心则像漩涡之水般盘旋，因愚昧而缺乏觉性。觉性犹如虚空中的月亮，虽然有上下之分，但月亮皎洁的光芒丝毫未减，清晰地显现在深处。心则像十五的月亮，与外境的一切事物相混杂。无遮蔽、清澈且无所缘是觉性的功德，与贪嗔等世俗之境完全混杂是心的特点。同样，觉性是安住于自性的智慧，它是不离能取所取的证悟，不依赖于禅定的方法。沉没是指觉性之光陷入昏昧的泥潭，掉举是指远离粗大烦恼的过失。心是专注于所缘境并执着的禅定，与所依和能依相关联。觉性虽然显现于境，却不被显现的光芒所压倒，犹如水银落于地，却不被尘土所沾染。心是具有能取所取之分，与分别善恶取舍的方面相混杂。虽然觉性并未将心本身舍弃于他处，但心与觉性二者不能同时并存的意义是，外境五欲和善恶等二取显现为自与物同体的缘故，烦恼就像一同串联后逃跑一样。像这样逃离烦恼的牢狱，必定获得解脱，这是大圆满窍诀部的殊胜之处。除此之外，细微和粗大的烦恼之聚都像声闻缘觉的毒药般被舍弃，菩萨
English
It is the nature of illusory appearance. The awareness that transcends this is devoid of the mind of seer and seen, meditator and meditation, and is free from the terms of existence and non-existence, right and wrong, and so on. This is the characteristic of the Great Perfection of Self-Nature, and those who realize it are liberated from the very basis into awareness, so that the target dissolves into the expanse. Unenlightened beings revolve in the state of the empty ground itself. If we distinguish by nature, the base is like water, and the conceptual thoughts arising from the mind arise and disappear like bubbles. Although mind and awareness are similar in the realm of non-conceptuality, awareness does not establish anything, it is emptiness without self-nature. The mind swirls like eddying water, and is ignorant and lacks awareness. Awareness is like the moon in the empty sky, although there is an upper and lower part, the bright light of the moon is not diminished in the slightest, and it appears clearly in the depths. The mind is like the fifteenth moon, mixed with all external objects. Unobstructed, clear, and without object is the merit of awareness, and being completely mixed with worldly objects such as attachment and aversion is the characteristic of the mind. Similarly, awareness is the wisdom that abides in its own place, and it is the realization that is free from grasping and clinging, and does not depend on the methods of meditation. Sinking is like the light of awareness falling into the mud of dullness, and agitation is freedom from the faults of coarse emotions. The mind is the samadhi that focuses on the object of focus and clings to it, and is related to the support and the supported. Although awareness appears in the object, it is not overwhelmed by the brilliance of appearance, just as mercury falls to the ground but is not stained by dust. The mind is mixed with the aspect of grasping and clinging, and with the aspect of discriminating between good and bad. Although awareness does not abandon the mind itself elsewhere, the meaning that mind and awareness cannot coexist is that the five external objects and the duality of good and bad appear as self and object being of the same substance, so the afflictions are like running away together. In this way, escaping from the prison of afflictions will surely attain liberation, which is the special Dharma of the Great Perfection Upadesha Division. Apart from that, the collection of subtle and coarse afflictions are abandoned like the poison of Shravakas and Pratyekabuddhas, and Bodhisattvas.