English
It is also called "Nyid." Or, because it is not established on any real basis, it is also called "Nyid." Then, isn't this the extreme of nothingness? No. Because it pervades all dharmas and is free from boundaries, it is "Dharmadhatu." Because it becomes the source of all dharmas of samsara and nirvana, it is "Dharmadhatu," that is, "Dharmadhatu of Equality." Then, hasn't it become matter? No. "It is wisdom" means that it is only self-aware and self-illuminating, therefore it is also established as the name "Wisdom." This itself is the cause of all expedient mudras. The so-called expedient is the uninterrupted appearance. It appears from the uninterrupted Dharmadhatu. Again, in order to represent the Dharmadhatu itself, it is called expedient. Wisdom itself is free from the grasped and the grasper, the self-appearing image mudra is spontaneously accomplished as wisdom in the appearance itself, therefore it is free from the concepts of appearance clinging and emptiness clinging, and is the cause of the self-appearance itself of purity and impurity. This is a view that emphasizes the way of abiding, that is, wisdom itself does not go beyond the nature mudra of indivisibility of appearance and emptiness, the mind does not go beyond the self-illumination of the samadhi mudra, and the three, the superior samadhi mudra of visualizing the deity's body, are called the cause of all mudras of uninterrupted appearance of expedient. The reason for meditating on the boundless is: "The above things are non-existent in it." and so on. Things are two appearances, pure and impure. Pure things are the great qualities of body, speech, and mind, and the qualities of pure realms, etc., various things that are like illusions and have only the ability to act. In the nature of mind itself, there is no designation, and the unawakened samsaric dharmas, including the things of the container and its contents, are merely appearances, because the mind is self-illuminating, so in itself, the above-mentioned male, female, and hermaphrodite, etc., are not established. The so-called conceptual thought is that at the moment when things appear, one knows that things are not established at all from the state of indivisibility of appearance and emptiness. Not clinging to this is the view of realization. The so-called sovereign samadhi is that the view is not only kept at the level of knowing, but in the four behaviors, three times, and two times of day and night, there is no going beyond the state of realization, this is sovereignty. This depends on samadhi equipoise, therefore it does not move from the state of view, but maintains balance and is not distracted, this is samadhi, the practitioner should strive for this.
Chinese
珍爱啊！确立心的方法是：下面“无论何者如醉象之心”等。何者是寻找的方法，虽然一般是无偏颇地讲述，但此处为了整理口诀传承的意义而修持，刚刚讲述后，就是证悟见解的瑜伽士。如醉象是比喻，譬如大象是畜生，如同自性愚痴一样，心具有俱生无明。如同被葡萄美酒灌醉一样，像被能取所取之酒灌醉一样，只有错乱的显现，远离了正确的忆念。如同正直的苦行僧摧毁修行善法的茅棚一样，远离了白净的善法十善等。如同摧毁和毁灭了人等众生在道路上所遇到的一切，使之痛苦一样，自他一切都感受恶趣的痛苦果报。如同疯象被象夫用铁钩抓住鼻子就能随意调伏一样，用心安住来调伏，谁能调伏呢？由具有上述见解的人安住，不是像止住于一处那样的，而是以观修的智慧，在见解之后什么也不观察，这就是安住的体性。连远离边际的中观也不作意，这就是心自己的自性，如实性的无二三摩地，这被称为调伏，心安住于自己的本位，觉性自在转变。那个意义就是如实性的三摩地。心性被显示为一切法的根本是：上面说“无根的心性”，根是。等等。无根的意思是：如上面在讲述见解的时候所说的那样，不是真实的，没有作为意义的一切的基础，没有依靠的基础，没有产生的根源。不造作，不动摇，如实性，什么也不是的心性，从自显不灭中，是一切法的根本。由于俱生无明的力量，内外一切事物之法，从不证悟心的显现中，甚至连超越痛苦的法身、庄严和轮涅，也是从证悟心性中产生。
English
Cherish it! The method of establishing the mind is: "Whatever is like the mind of a drunken elephant" and so on. "Whatever" is the method of searching, although it is generally explained without bias. But here, in order to practice by arranging the meaning of the tantric lineage, immediately after explaining, it is the very yogi who realizes the view. Like a drunken elephant is a metaphor. For example, an elephant is a beast, like the foolishness of its own nature. The mind is endowed with co-emergent ignorance. Like being intoxicated by grape wine, like being intoxicated by the wine of grasping and being grasped, there is only confused appearance, separated from correct mindfulness. Just as the upright ascetic destroys the hut of those who practice virtue, so it is separated from the pure white virtues, the ten virtues, and so on. Just as it destroys and ruins all beings such as humans who encounter it on the road, causing them suffering, so all self and others experience the suffering results of the lower realms. Just as a mad elephant is subdued by the elephant driver who grabs its nose with an iron hook and controls it as he pleases, so by taming the mind by placing it in equanimity, who is it that tames it? It is placed in equanimity by a person who possesses the above view. It is not like abiding in one place, but with the wisdom of contemplation, after the view, nothing is observed. This is the nature of equanimity. Even the Madhyamaka that is free from extremes is not taken to mind. This is the very nature of the mind itself, the non-dual Samadhi of Suchness. This is called taming, the mind abides in its own place, and awareness freely transforms. That meaning is the Samadhi of Suchness. The nature of mind is shown to be the root of all dharmas: Above it says, "The rootless nature of mind," the root is. And so on. The meaning of rootless is: As explained above when explaining the view, it is not real, there is no basis for relying on the basis of meaning, there is no root for arising. Unfabricated, unwavering, Suchness, the nature of mind that is nothing, from its own unceasing appearance, is the root of all dharmas. Due to the power of co-emergent ignorance, all phenomena of inner and outer things, from the appearance of not realizing the mind, even the Dharmakaya, ornaments, and wheel of transcendence of suffering, arise from realizing the nature of mind.
Chinese
在我看来，道的法无生，不二之体性不离，是自性之手印，智慧之手印，觉性自明之三摩地，殊胜三摩地之手印，身之轮，诸法皆从心性显现，而心性不离彼等显现，故为根本。此义瑜伽士之证悟现前，是周遍且无境与有境，故亦名无二之大悲。所谓心性，如是心性，体性本无，安住为一切神变之自性。所谓字，通常从假名施设而说为字，即基、道、果三者，或字、分别念、清净处三者。此处就道位行者所修持而言，心性远离一切边，即是真如。彼真如自明，觉性不灭，无二大悲，周遍显现。此时心性自显，是字之自性。所谓此，是因位之三摩地显现为短阿字。字如意宝云。所谓字，从字性本无而施设假名，即字阿。所谓如意，如如意宝虽无分别念，然能满足所欲，体性虽无成，然如所祈请而显现，如是心性于任何处皆无成，然阿字显现。虽从阿字不能成就任何字，然瑜伽士仅忆念之，如如意宝之例，显现为语之四十二坛城。彼等四十二本尊坛城显现如如意宝。所谓云，从四十二字所作之舒缩，即无边际之舒展，于法性之状态中结合，以及无增减之收摄等，如前于修心之时所说。现在是观修坛城之方法，从下方法生出方法，方法不可思议等。方法是语之四十二手印，方法生起是显现为身之四十二手印。方法不可思议是，于显现为身之四十二坛城中，自性是智慧，不灭是手印，成办二利之事业皆如幻显现空，无有执着，于一一皆无有执着。
English
As I see it, the Dharma of the path is unborn, the essence of non-duality does not stray, so it is the self-nature mudra, the wisdom mudra, the self-illuminating samadhi of awareness, the mudra of superior samadhi, and the wheel of the body. All dharmas appear from the nature of mind, and the nature of mind does not stray from these appearances, so it is said to be the root. The meaning of this is that the yogi's realization manifests, it is pervasive and without object and subject, so it is also called non-dual compassion. As for 'nature of mind,' such a nature of mind is without essence and abides as the essence of all miracles. As for 'letter,' generally it is expressed as a letter from a nominal designation, that is, the three of ground, path, and fruit, or the three of letter, concept, and pure place. Here, in terms of what the practitioner on the path practices, the nature of mind is the suchness that is free from all extremes. That suchness is self-illuminating, awareness is unceasing, and non-dual compassion appears everywhere. At this time, the nature of mind is self-appearing, it is the nature of the letter. This means that the samadhi of the cause appears as the short letter A. The letter is like a wish-fulfilling jewel cloud. The so-called letter is a nominal designation from the letter A, which is without self-nature. The so-called wish-fulfilling means that although the wish-fulfilling jewel has no conceptual thought, it fulfills desires. Although the essence is unestablished, it appears as whatever is requested. Likewise, the nature of mind is unestablished anywhere, but the letter A appears. Although no letter can be accomplished from the letter A, the yogi remembers it, and like the example of the jewel, it appears as the forty-two mandalas of speech. From these, the forty-two deity mandalas appear like jewels. The so-called cloud means that the expansion and contraction from the forty-two letters are the limitless expansion, the union in the state of dharmata, and the contraction without increase or decrease, as explained above in the context of mind training. Now, the method of meditating on the mandala is: 'From the lower method, methods arise, methods are inconceivable,' and so on. The method is the forty-two mudras of speech, and the arising of methods is the appearance as the forty-two mudras of the body. The inconceivable method is that in the forty-two mandalas of the body, self-nature is wisdom, unceasing is mudra, and the activities of accomplishing the two benefits all appear empty like illusions, without attachment, and there is no attachment to each and every one.
Chinese
对于所化众生显现种种不同的事业，因为没有执著，所以称为不可思议。或者说，方便的体性在任何地方都没有成立，而觉性自显现则称为大方便。在修习的时候，自明觉显现为短阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），因为是一切的根本，所以称为根本方便。从那个字母中生出须弥山等，以及所居住的宫殿和座垫等，因为是手印坛城所居住的基础。在那里，从各自的字母中，在处所圆满了仪轨，布置坛城，诸佛是觉性自显现，远离了显空二边的执著，因为是不可思议的方便，所以称为不可思议的方便。“非异而异”。意思是，佛和宫殿、座垫、宝座等，以及次第累积的诸元素，自明觉显现，在胜义谛中，如来藏与自明觉是一体的，所以称为非异。“异”。意思是，佛和宫殿、座垫、宝座等，以及次第累积的诸元素，自明觉显现，在胜义谛中，如来藏与自明觉是一体的，所以称为非异。“异”的意思是，在世俗谛中，从智慧自显现中分别执著，这是在低劣的层面。 “内与内的外”。意思是，安住于内的诸佛。安住之处是诸元素、蕴、识。宫殿，也包括了事物的内外二者。因此，所有二取都是“坛城不可思议智慧游戏”。意思是，坛城是四十二位佛的集合。因此，一切法也都被摄持。不可思议是指，所有情器都是觉性自显现的显现，内外有无，主尊和眷属，因为没有分别，所以在智慧的境界中，没有执著，所以称为不可思议。情器无二无别即是觉性智慧，坛城的轮廓清晰显现，觉性自在转变，称为游戏。“无畏普贤手印之胜”。意思是，无畏是瑜伽士觉性的体性。三界自性清净，轮回的怖畏自然不成立。自明觉的自生大本体，以自显现的智慧游戏，对于未曾考察的下道生起执著，以及依赖于因缘等。