English
Therefore, focusing on this, i.e., focusing on the mind, one also cannot understand the Dharmata equality, the unconditioned realm. Therefore, "with and without" means that because one does not understand the Dharmadhatu, the real entities to which the six kinds of beings are attached, such as the eternal, one, independent, and blissful things that the heretics cling to, the dust and consciousness that the Hearers cling to, the clinging consciousness of the Solitary Realizers as momentary, the Mind-Only school's clinging to mind as self-aware, self-illuminating, and the consciousness of the two experiences as real entities. If, as established by reasoning in the third chapter, it is stated that because self-nature is empty, things and all that represent things will dissolve into non-existence and emptiness. Through dissolution, realize the objectless consciousness. Therefore, the nihilistic heretics, who believe that there is absolutely no past or future life, are just one-sided words of scripture, that everything is nothing, and not even nothingness itself. The Madhyamikas believe that the continuity of wisdom is cut off, and in the emptiness free from extremes, objects are not established at all, so they believe that there is no clinging wisdom there either. In short, all those who cling to one side of non-existence and emptiness, because they rely on things, the self-nature of mind will dissolve into the wisdom of emptiness. Therefore, it is taught that the mind itself has no attachment to either existence or non-existence, and to understand this. Secondly, revealing the nature of the view itself, which is "Rootless..." is the source of all skillful means. There, "rootless mind-essence" means that the mind-essence of self-arisen wisdom, which has no basis of dependence and no root of arising, is such that its self-nature is not established anywhere, neither male nor female, nor hermaphrodite, without characteristics, without lineage, without color, without shape, not in any place, and is nothing. From the point of view of characteristics, it is not established as male or female, nor is it established as hermaphrodite. Without characteristics, it is not established as formless like an egg. From the point of view of lineage, it is not established as the five castes such as Brahmins, nor the six realms of existence. From the point of view of form and color, it is not established as five colors or twenty-five colors, etc. In shape, it is not established as pacifying, increasing, subjugating, or wrathful, etc. From the point of view of place, it is not established as either with or without support. In short, it is not established on either side of existence or non-existence, it is free from elaboration. Such is the Dharmadhatu wisdom.
Chinese
因此，任何事物都不具备自性的，远离戏论的心性，从原始以来就没有产生和消亡，因此，无二的真如是无边无际的，并且是所有法产生之源，是平等性的法界。当它在自性光明中显现时，就是实相义的智慧。如《方便手印一切之因》所说，显现它的方便的特殊性是无止境的，自性、三摩地和殊胜手印这三者是不可逾越的，这是为了证悟三种真谛。是三座一切自性之因。如果将这些与口诀道次第结合起来，就是认识原因的特征的见解。第三，修行的必要性是：万物于彼无有物，证悟自在为三摩地。意思是说，当万物仅仅存在于心性中时，心性本身并不具备实体的自性，如前所述，通过推理来确定。因此，不要分心于证悟的意义，自在地掌控一切法，这就是大舍的三摩地。第四，修习的方法是：谁以如醉象之心，如实安住而调伏之。意思是说，作为证悟见地的所依之人，就像疯象被葡萄或米酒麻醉一样，有两种调伏的方法，即用装饰品调伏和用喧闹调伏。同样，对于被各种错觉和概念麻醉而散乱于外境的心，也有两种调伏的方法：用口诀的力量安住和用智慧的力量安住。通过这两种方法中的任何一种，在不执着于先前见解的任何事物的情况下，如实安住，从而显现如所有性和尽所有性的智慧，并且像基础一样进入空性，这就是调伏。因此，修行的必要性和修习的方法这两者就是真如的三摩地，与道次第的第三章，即大空性瑜伽相结合。第五，显示它在一切事物中的自显现是：无根等，珍宝云。那里有：无根之心性，是诸法之根本。意思是说，所依赖的基础和生起
English
Therefore, the nature of mind, which is devoid of elaborations and does not inherently exist in anything, has no origination or cessation from the beginning. Thus, the non-dual Suchness is without limit and is the source of all phenomena, being the realm of equality. When it is clear in its own awareness, it is the wisdom of the meaning of reality. As it says, "The cause of all Mudras of means," the special characteristic of the means to manifest it is without cessation. The three, namely, nature, Samadhi, and the supreme Mudra, are inseparable from it, which is to realize the three truths. It is the cause of the essence of all three seats. When these are combined with the stages of the oral instruction path, it is the view that is the characteristic of knowing the cause. Third, the purpose of meditation is: "When things are in themselves, without things, the mastery of realization is Samadhi." This means that when things abide only in the nature of mind, the nature of mind itself does not inherently exist as a thing, as has been established by the reasoning explained earlier. Therefore, without being distracted from the meaning of realization, to have mastery over all phenomena is the Samadhi of great equanimity. Fourth, the method of meditation is: "Whoever tames the mind, like a drunken elephant, by placing it evenly." This means that the person who is the basis for realizing the view, just as a mad elephant is intoxicated by grapes or rice wine, there are two methods of taming it: taming with ornaments and taming with noise. Similarly, for the mind that is intoxicated by various delusions and concepts and wanders to objects, there are also two methods of taming it: abiding by the power of the instructions and abiding by the power of wisdom. Through either of these two methods, without focusing on anything from the previous view, abiding evenly, thereby manifesting the wisdom of knowing as it is and as many as there are, and entering into emptiness as the ground is, is taming. Therefore, these two, the purpose of meditation and the method of meditation, are the Samadhi of Suchness, which is combined with the third chapter of the Stages of the Path, the Yoga of Great Emptiness. Fifth, showing that it is self-appearing in all things is: "Without root, etc., precious cloud." There it says: "The nature of mind without root is the root of all phenomena." This means that the basis of dependence and the arising
Chinese
如第八品所讲的，关于宫殿的构造，包括所依和能依的坛城，有一千个组合，两万四千个，以及桑耶寺的自然成就坛城等等，诸佛和宫殿的坛城，桑耶寺显现为自性智慧，因此佛陀在佛陀中嬉戏，智慧在智慧中嬉戏。 “无畏普贤大印至上。”因此，这样的道路远离了轮回的悬崖和道路的悬崖，因此没有恐惧。由于行境完全清净，因此安住于普贤王如来身大印之中而不退转，因此是至上的，能与五身自然成就的主尊结合。对此，平达拉的小释中说：“内在的识，内在的根，以及外在境的各种显现，都是桑耶寺坛城，普贤大印的嬉戏。”第七，以比喻说明其本初清净，远离取舍。那里有“彼即智慧……如药”。“彼即智慧自显现，名言形象等如意。”因此，这三种方便即是心性自明智慧的自显现，因此，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），穆（藏文：མཱུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）等是文字的名称，班杂 德热克（藏文：བཛྲ་དྷྲིཀ྄，梵文天城体：वज्र धृक्，梵文罗马拟音：vajra dhṛk，汉语字面意思：金刚持）等是生起的词语，身色手印等是圆满身形象观修等的等持功德，如意宝珠能生出所需所欲。特别是，修习等持的坛城，就能成就一切所欲之事。 “如暗中现光明。”例如，在黑暗的洞穴中点燃灯时，并没有舍弃任何黑暗而出现光明一样，修行者在修习这三种方便时，没有舍弃无明的我执，八识，烦恼，五毒，却显现为五种智慧，即烦恼和智慧没有取舍。 “转变如金变”就像不舍弃铁而能变成金子的金变药涂在铁上一样，修行者在修习这三种方便时，没有舍弃外器世界的显现，而是将五母虚空自性之宫殿及其座垫显现为自显现。
English
As explained in the eighth chapter, regarding the construction of the palace, including the mandala of the support and the supported, there are a thousand combinations, twenty-four thousand, and the Samye Lhundrup mandala, etc. The mandala of the deities and the palace, Samye, appears as self-aware wisdom, so the deity plays in the deity and wisdom plays in wisdom. "Fearless Kunsang Great Seal is supreme." Therefore, such a path is free from the abyss of samsara and the abyss of the path, so there is no fear. Because the field of activity is completely pure, it abides without departing from the state of the body of Samantabhadra, the Great Seal, therefore it is supreme, and it unites with the lord of the five bodies naturally accomplished. In this regard, the small commentary Pintaratha says: "The inner consciousness, the inner senses, and all the appearances of the outer world are all the Samye mandala, the play of the Kunsang Great Seal." Seventh, the example shows that it is inherently pure, free from acceptance and rejection. There it says, "That is wisdom... like medicine." "That is the self-appearance of wisdom, names, words, forms, etc. are wish-fulfilling." Therefore, these three methods are the self-appearance of mind-nature self-aware wisdom, therefore, Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), Muṃ (藏文：མཱུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：Muṃ) etc. are the names of letters, Vajra Dhṛk (藏文：བཛྲ་དྷྲིཀ྄，梵文天城体：वज्र धृक्，梵文罗马拟音：vajra dhṛk，汉语字面意思：Vajra Holder) etc. are the words of generation, body color, handprints, etc. are the qualities of samadhi such as the complete body form contemplation, just as the wish-fulfilling jewel can produce the desired and desired. In particular, by meditating on the mandala of samadhi, all desired things will be accomplished. "As light appears in the dark." For example, just as when a lamp is lit in a dark cave, light appears without abandoning any darkness, when a practitioner meditates on these three methods, without abandoning the ignorance of self-grasping, the eight consciousnesses, afflictions, and five poisons, the five wisdoms appear, that is, there is no acceptance or rejection of afflictions and wisdom. "Transformation is like gold transformation" Just as the gold transformation medicine that can turn iron into gold without abandoning iron is applied to iron, when a practitioner meditates on these three methods, without abandoning the appearance of the outer world of phenomena as objects, the palace of the five mothers' sky nature and its seat appear as self-appearance.
Chinese
以“药物之理”为例，就像用诃梨勒的效力，不舍弃毒素而使其转变为药物的自性一样，行者在修习这三种方法时，不舍弃四十二种分别念，而是将它们显现为四十二尊本尊。对此，有些人会以这三个比喻来消除五种过失，但实际上没有这样的过失，因为通过刚才所说的补充说明就可以明白。第八，展示了从那之中学习熟悉，如云： “咒语与手印若稳固， 成就奇妙且广大。” 意思是说，在唯一手印的阶段，如果能够清楚地观想具备咒语五支的本尊大手印，并且不被外境所夺，获得坚固的定力，那么就能获得共同和殊胜的奇妙广大成就，这将在下文阐述。第九，展示共同成就，如云： “转为甘露且生起， 此三摩地能成办。” 此句就在那里。对此，有按照外道之路来解释的，也有按照内道方便道来解释的，这两种解释中，第一种是按照外道之路，根据续部注释和修法来解释的，如云： “甘露等，四百，受用等， 任何他物之转变皆成。” 意思是说，通过对唯一手印的三摩地获得稳固的瑜伽士，仅仅是将有毒的食物上书写字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），然后消化吸收，就能转变为甘露，并且产生甘露的功德。什么功德呢？食用甘露之食能消除四百零四种疾病，从甘露的光芒中产生受用，并且清净转生三恶道的种子，即贪嗔痴三毒。除此之外，任何其他事物的转变都能成办，比如将沙子变成黄金，将煤炭变成树木，在干燥的土地上涌出水等，能成办事物之间相互不相容的转变。 “虚空金刚坚硬生。” 意思是说，在虚空中观想“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，形成金刚梯子，由此生起像金刚岩石一样坚硬的梯子，攀登此梯子进行观修，因此需要广阔的三摩地境，这是历代上师们的教言。 “燃烧之后火亦焚。” 意思是说，在手掌心书写字母“让”（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火），由此燃烧起智慧之火，甚至能焚烧世俗的火焰。