English
That is, the teacher is diligent in offering, and his realization is clear. The teacher is the Vajra Acharya, just as the teacher Samantabhadra manifests the essence of the secret nature to the co-emergent retinue. The Vajra Acharya, who is no different from Samantabhadra, applies the method of seeing the essence of the secret nature through the three ways of view, conduct, and meditation, therefore he is the teacher. Offering is to please, that is, from the three doors of body, speech, and mind, cutting off all worldly elaborations. As stated in the Samaya section and others, the method of pleasing from the three doors of body, speech, and mind, is diligently practiced. For that lama, the empowerment is obtained in sequence, as stated in the tantric texts. The actions of the Vajra disciple are to tame the three doors of body, speech, and mind and make them habitual. Realization is the view, as stated in the Guhyagarbha Tantra: The ultimate truth is the seven riches, and the relative truth is union. Or, this is the way to enter the four kinds of realization that are taught, realizing in the manner of three purities and four equalities, clear like the nature of the view, not tainted by the lower views, and full of confidence in the absence of seer and seen. Combining "vow" and the following "not degenerating", that is, not degenerating the root and branch vows that have been promised, and also confessing the subtle two branches. Mantras are the root mantras and so on that are not mistaken, which are needed at any time, and knowing the samadhi of recitation. Mudras are clearly knowing the samadhi of the great mudra of the body. Possessing equipment, first of all, is possessing a complete residence that is in accordance with the scriptures, and there possessing equipment, decorations and clothing, food and furnishings, dance, music, lyrics, Ali and Kali, the completeness of these four is called possessing. Or, it is being accustomed to view and samadhi, and with the power of the perfection of view, making all speech appear as mantra, and all movement appear as mudra. In this way, if the mind is capable, then if one practices for the necessity of naturally possessing all the above-mentioned equipment, then whatever is practiced will be accomplished. If one does not possess these, it is futile and meaningless, as the "meaningless destruction" says, the above-mentioned realization, practice, and equipment, etc.
Chinese
如果沒有土地，即使修行也是沒有意義的，因為無法獲得果實。 毀滅是指沒有意義地，因為沒有按照誓言去做，變成了墮落之處，所以會毀滅於三惡道。 關於見解的教導是： 從一開始，誰不了解無所緣。 等等。 誰是指所依的補特伽羅，因為先前學習的時間短暫，智慧淺薄，所以沒有殊勝的乘，不信奉這個乘，也不是依止於根本上師的教導的所依。 總的來說，殊勝的成就來自於證悟法界如是性，因此教導說證悟它是非常重要的。 不了解無所緣是指： 因為遠離一切事物，所以顯現無法成為意的對象。 沒有事物的空性也無法成為心的對象，因為心的自性是光明不滅的，是自顯的本性。 無論什麼都無法成為對象，因為沒有任何事物可以作為對象，因為沒有能取和所取的理由的本性，如果不了解這種無所緣的意義，那麼，因為一切顯現和聲音的法都是心，所以不了解遠離偏執的法，將心以名稱來表示，並將名言作為意的對象，這就是不離開執著，所以稱為不了解。 他因此了解法界。 指的是不離開實執的禪定，以虛空般的本性為對象的意識所執持，這就是對事物的執著，因此，不了解法界的平等性，即使是微細的意識執著也不存在，因為對所緣的意識來說，不顯現遠離所緣的果實，就像想要牛奶卻擠壓牛角一樣。 因此，因此對於有和無。 指的是從所緣的禪定中不顯現佛陀，因此，有是指： 一切內外的法都只是因緣的顯現，原因就是自生的智慧，心的法性自顯現，一切顯現也都是心的自顯現，除此之外沒有其他的因，經文中說： 因緣自生智慧。 因此，一切事物都是在不執著為心的狀態中
English
If there is no ground, even if one practices, it is meaningless because one cannot obtain the fruit. Destruction means that it is meaningless because one has not acted according to the vows, and has become a place of downfall, so one will be destroyed in the three lower realms. The instruction on view is: From the beginning, whoever does not understand the objectless. And so on. Whoever refers to the individual of the basis, because the previous study was short and the wisdom is shallow, so there is no supreme vehicle, and he does not believe in this vehicle, nor is he a basis that relies on the instructions of the root guru. In general, the supreme accomplishment arises from the realization of the Dharmadhatu as it is, so it is taught that it is very important to realize it. Not understanding the objectless means: Because it is separated from all things, appearance cannot be an object of the mind. Emptiness without things cannot be an object of the mind either, because the nature of the mind is clear and unceasing, and is the nature of self-appearance. Nothing can be an object, because there is nothing that can be an object, because there is no nature of the reason for the taker and the taken, if one does not understand the meaning of such objectlessness, then, because all phenomena of appearance and sound are mind, one does not understand the separation from biased phenomena, expressing the mind with names, and taking terminology as an object of the mind, this is not leaving attachment, so it is called not understanding. He therefore knows the Dharmadhatu. Refers to the samadhi that does not leave the clinging to reality, held by the consciousness that takes the nature of space as its object, this is the clinging to things, therefore, not understanding the equality of the Dharmadhatu, even the subtle clinging of consciousness does not exist, because for the object of consciousness, the fruit of separation from the object does not appear, like wanting milk but squeezing the horns. Therefore, therefore for existence and non-existence. Refers to the Buddha not appearing from the object of samadhi, therefore, existence means: All internal and external phenomena are only the appearance of causes and conditions, the reason is the self-born wisdom, the Dharma nature of the mind self-appears, all appearances are also the self-appearance of the mind, there is no other cause besides this, the scriptures say: Causes and conditions self-born wisdom. Therefore, all things are in a state of not clinging to the mind
Chinese
没有实体的空性没有成立，即使有一个对无实体的空性的执着，就像事物显现为心一样，执着于无实体的空性也是心的显现。显现和空性两者在心的状态中既是一体又不驻留而消逝。因此，那个人所缘不存在，心性的意义，显空圆融不驻留于心中的状态，就显现为智慧。心的智慧就像下面将要讲的那样，要知道无所缘的意义。这是教导。确立见地的实际内容是：无基之自性心。等等。所谓无基，是指轮回和涅槃的一切法的如来藏，心之法性，从最初就没有原因成立，没有能帮助它的条件，没有可以依赖的基础，没有作为基础的有者，心性没有成立为实体。没有产生的基础，没有能产生者和所产生者，远离一切戏论，是如来藏。远离能诠释者，远离一切诠释的言语。具有自性的连续性，不被刹那所染污。这样的心性，远离一切戏论的相，是如来藏。远离一切因缘，是自明的本性，是自生智慧。那是因为自己的自性也什么都没有成立的缘故，在众生所命名的男人、女人和双性人三种中也没有成立。那么，难道不是无相吗？也不是无相的蛋。所谓无种姓，是指在人类等六道众生的种姓中也没有成立。所谓非颜色，是指没有成立为白色等六种颜色，也不是圆形等四种或八种形状。所谓非处所，是指没有成立在三界中，也不是内外、身语意三者，也不是器情二者。因为一切法的自性从原始以来就没有成立，所以称为什么都不是。是远离一切有意识的意所行境的自性。那个意义，作为诠释的言语，称为如来藏，远离因缘的心性称为如是。如是远离增益和损减，没有造作。
English
Emptiness without substance is not established, and even if there is an attachment to emptiness without substance, just as things appear as mind, grasping emptiness without substance is also a mind appearance. Both appearance and emptiness are one in the state of mind and disappear without abiding. Therefore, the object of that person does not exist, the meaning of mind-essence, the state of appearance and emptiness being integrated and not abiding in the mind, is revealed as wisdom. The wisdom of the mind, as will be explained below, is to know the meaning of no object. This is the teaching. The actual content of establishing the view is: The mind of self-nature without foundation. And so on. The so-called "without foundation" means that the suchness of all phenomena of samsara and nirvana, the nature of mind, has no cause from the very beginning, no conditions that can help it, no basis to rely on, no being with a basis, and mind-essence is not established as a substance. There is no basis for generating, no generator and generated, it is free from all elaborations, it is suchness. It is free from the interpreter, free from all interpretive words. With the continuity of self-nature, it is not defiled by the moment. Such mind-essence, free from all signs of elaboration, is suchness. It is free from all causes and conditions, it is the nature of self-illumination, it is self-generated wisdom. That is because one's own self-nature is not established in any way, and it is not established in the three types of beings named by sentient beings: male, female, and hermaphrodite. So, isn't it without characteristics? It is not like a featureless egg. The so-called "without lineage" means that it is not established in the lineage of the six realms of beings such as humans. The so-called "non-color" means that it is not established in six colors such as white, nor is it in four or eight shapes such as round. The so-called "non-place" means that it is not established in the three realms, nor is it internal and external, body, speech, and mind, nor is it vessel and essence. Because the nature of all phenomena has not been established since the beginning, it is called nothing. It is the nature of being free from all activities in the realm of the conscious mind. That meaning, as an interpretive word, is called suchness, and the mind-essence that is free from causes and conditions is called thus. Thus, it is free from addition and subtraction, and is not fabricated.
Chinese
也称作“ཉིད”。或者，由于在任何真实基础上都未成立，所以也称作“ཉིད”。那么，这不是虚无的极端吗？不是的。由于遍及一切法且远离边际，所以是“法界”。由于成为轮回与涅槃一切法的生处，所以是“法界”，也就是“平等性法界”。那么，它没有变成物质吗？不是的。“是智慧”的意思是，仅仅是自知自明，因此也安立为“智慧”之名。这本身，是所有方便手印的因。所谓方便，就是不间断的显现。从法界不间断中显现。再次，为了表示法界本身，就称为方便。智慧本身远离能取所取，自显现的影像手印，就是在显现本身中任运成就为智慧，因此远离显现执着和空性执着的概念，是清净与不清净的自显现本身的因。这是偏重于安住方式的见解，也就是智慧本身不超出显空无别的自性手印，心不超出禅定的手印自明，以及殊胜禅定的手印观修本尊身这三者，称为方便不间断显现的一切手印的因。观修无边的理由是：“上者诸物于彼无。”等等。事物是清净与不清净两种显现。清净的事物是身语意的伟大功德，以及清净刹土等等的功德事物，各种如幻化般仅仅具有作用的能力。在心性本身中没有指定，以及未证悟的轮回之法，包含器情世界的事物，仅仅是显现，因为心自明，所以在其本身中，上述的男女和非男非女等等都未成立。所谓分别念，就是在事物显现的瞬间，知晓事物从显空无别的状态中根本未成立。不执着于此，就是证悟的见解。所谓自在禅定，就是不将见解仅仅停留在知晓的层面，而是在四种行为、三个时段、日夜两个时间中，不超出证悟的状态，这就是自在。这依赖于禅定等持，因此不从见解的状态中动摇，而是保持平衡不散乱，这就是禅定，行者应努力于此。