Chinese
如果（心）没有被抓住，就像其他情况一样，无法通过对治来纠正，因为它脱离了纠正的努力，因此不相符之处也无法成立。由于对治也无法成立，因此没有纠正的说法。剩余的是欲望本身，并且显示了它并不逊色于欲望。当知道所有相都是心性本身时，即使它们显现也不执着，因此被称为“无分别智慧”，也就是那个（心性）。因此， 由于没有可做之事， 从一切名言中解脱， 无分别智慧不是其他。 如是说。然而，如果知道如何安住心，就不会有误入歧途的情况，这已经显示出来。如果有什么想法或目标，那必然是悬崖。因为什么也不放在心上，怎么会有误入歧途和堕落呢？这已经显示出来。因此，了解误入歧途之处，以及那些有目标和方法不足的人，他们的心念和有对境时，因为没有领会到一切都清晰地显现在心中的觉性，所以会堕落。所说的一切都是心之自显，远离了所设定的对境。因为心无法被找到是单一的，所以远离了一切概念。与悬崖本身相一致，因此，二障和法界，痛苦本身和菩提道，如是出现。 那么，如何理解上面所显示的不相符之处呢？（回答：）已经说了自性无处和无目标。通过执着心来区分处和目标，那被称为能取所取。因此，一切法都未成立为自生智慧的单一性，并且如是宣说了无对境。如果增长执着的邪分别念，因为难以清除，那就是执着。如果以错误的念头显现，在分别念的控制下，也会落入禅定的如是性中，并且将之作为对境，就像西藏的“努布”一样，不会空无，因此被称为“那个”。那么，什么是无误的禅修呢？凡是不缘念的思维存在的地方，那就是随顺的禅定。更不用说事物和相状了，仅仅是脱离了空性的概念，就是证悟自性的意义，因此是正确的禅修。现在宣说体验，已经远离的自性等，如是宣说。收集是雾和热等。即使这些出现，如果不缘念，就是不缘念。
English
If (the mind) is not grasped, like other situations, it cannot be corrected by antidotes, because it is free from the effort of correction, therefore the incompatibility is also not established. Since the antidote is also not established, there is no term for correction. What remains is desire itself, and it has been shown that it is no less than desire. When it is known that all characteristics are the nature of mind itself, even though they appear, they are not clung to, therefore it is called "non-conceptual wisdom," which is that (nature of mind). Therefore, Since there is nothing to be done, Freed from all expressions, Non-conceptual wisdom is not something else. It is said. However, if one knows how to settle the mind, there will be no straying, which has been shown. If there is any thought or target, that is definitely a cliff. Because nothing is kept in mind, how can there be straying and falling? This has been shown. Therefore, understanding the place of straying, and those who have targets and little method, their mental thoughts and when there are objects, because they have not comprehended the awareness that everything appears clearly in the mind, they will fall. All that is said is the self-appearance of the mind, separated from the objects that are set up. Because the mind cannot be found as one, it is separated from all concepts. Being in accordance with the cliff itself, therefore, the two obscurations and the realm of Dharma, suffering itself and the path to enlightenment, thus arise. So, what is the understanding of the incompatibilities shown above? (Answer:) It has been said that self-nature is without place and without target. To distinguish place and target with an attached mind, that is called grasper and grasped. Therefore, all dharmas have not been established as the oneness of self-born wisdom, and as such, it has been proclaimed that there are no objects. If the wrong conceptualization of attachment increases, because it is difficult to remove, that is attachment. If it appears with a wrong thought, under the control of conceptualization, it will also fall into the suchness of meditative stabilization, and making it an object, like the Tibetan "Nububu," it will not be empty, therefore it is called "that." So, what is the unerring meditation itself? Wherever there is a thought that does not fixate, that is the conforming meditative stabilization. Not to mention things and characteristics, merely being free from the concept of emptiness is the manifestation of the meaning of self-nature, therefore it is the correct meditation. Now, the experience is declared, the self-nature that has been far away, etc., is declared. Collection is fog and heat, etc. Even if these arise, if they are not fixated upon, it is non-fixation.
Chinese
哦！另一方面，以不跟随的方式。所有名相都显现为心性，也因为远离对境而无有可指定之自性。词句浅显。现在讲解行持：那之后，也应行随顺之行。一切事业与行持中，因自性之故而不执著，没有做、见、吃等任何事物。任何行为都以行为的方式来做，应当非常柔和且可变。这就是说，对此追求即是方便。是成为随顺的讲解。随顺是二身。那也适用于三门的一切行为和正行的所有行为。知晓其为心性，则所行与能行皆不成立，且在已做之时，事物并不成立。如鸟飞于空，行持不停止，以远离应舍与能舍的方式来做。如此，则行持之境将变得清净。这是与智慧相应的行持。《吉祥密集根本续》之节选。如是性之等持次第，即第二。如其语词。简略宣说二次第。圆满。现在讲解第三次第：此后将宣说秘密。此等持是习惯，且一切皆为自心之显现之故，一切都应知为幻术、眼花和化身之方式。应极度习惯于此。这是对如幻三摩地的简要指示。连接上下文是透过“此后”一词。如幻三摩地是不存在显现与空性二者的。因为难以证悟，所以透过秘密来承诺揭示其本质。不舍弃见解之义，且不散乱，在名相上获得名称。那也透过讲解本身使其变得可行，并进行总结，即是讲解本身。那也由四种事物所总结，一切皆为自显，因为一切差别皆是心。那也应忆念先前的见解。然而，所考察之事物是念头的因缘集合，是自显现。例如，工匠以咒语加持物品，倒入药物，用木棍搅动，即使对于那些在基础上未成立且因缘使眼睛迷惑的人来说，它们显现并令人满意，但就像它们仅仅是被安立而未成立一样。考察的念头，因缘聚合本身虽然显现为事物，但未成
English
O! On the other hand, in a way that does not follow. All terms are clear as the nature of mind, and also because they are separate from objects, there is no essence to be specified. The words are easy. Now, the conduct is explained: After that, one should also practice conduct that is in accordance. In all actions and conduct, one does not fixate due to self-nature, and there is nothing that is done, seen, or eaten. Whatever action is done, it should be done in the manner of acting, and it should be very gentle and adaptable. This means that striving for that is the means. It has become an explanation of following. Accordance is the two bodies. That also applies to all actions of the three doors and whatever conduct of the main practice. Knowing it to be the nature of mind, what is to be practiced and the practitioner are not established, and when it is done, the object is not established. Like a bird flying in the sky, the conduct does not cease, and it is done in a way that is free from what is to be abandoned and the abandoner. In this way, the realm of conduct will become pure. This is called conduct that is in accordance with wisdom. An excerpt from the Glorious Secret Essence. The sequence of the samādhi of Suchness, the second. As the words are. A brief explanation of the two stages. Complete. Now, the third stage is explained: After that, the secret will be explained. This samādhi is habituated, and because everything is a manifestation of one's own mind, everything should be known as illusion, optical illusion, and emanation. One should meditate on that very thing with great familiarity. This is a brief instruction on the illusion-like samādhi. The connection of the context is through the word "after that." The illusion-like samādhi is the non-duality of appearance and emptiness. Because it is difficult to realize, the promise is made to reveal its essence through secrecy. Not abandoning the meaning of the view, and not being distracted, one obtains a name in terminology. That is also made feasible through the explanation itself, and summarizing it is the explanation itself. That is also summarized by four things, everything is self-appearing, because all distinctions are mind. One should also remember the previous view. However, the examined things are the collection of causes and conditions of thoughts, which are self-appearing. For example, an artisan blesses an object with a mantra, pours medicine, and stirs it with a wooden stick. Even for those whose eyes are deluded by conditions and are not established on the ground, they appear and are satisfying, but just as they are merely imputed and not established. The thoughts of examination, the collection of conditions itself, although appearing as objects, are not establishe
Chinese
并且，例如，虽然清净的虚空普遍显现，但如同未从执着中产生一样，在自性光明智慧中显现时，不散乱地观察，虽然念头在自己的境中显现，但如同未从念头中产生一样。然而，一切显现和观察都是心之自显，因为是心的相状，所以应当了知一切显现皆是心性，应当熟悉显现与空性无二无别之状态。如果广说，什么是身体？自身广说身体的显现，具有自性本质的身体，需要了解的身体，如同字面意思一样。那么，什么是自性的特征呢？“世界种种显现，皆为自识种种影像，一切皆如幻术般存在。”等等经文已经阐释。其中，以二者概括的有实物和种类繁多、互不相同的事物，显现以及如何见到，都是可靠的。自生智慧自然显现，执着于境，因此成为有能力的念头，显现为一切事物，仅仅是念头的幻化，因此，被观察的念头在因缘聚合的状态中存在于一切事物中。这是总的特征。这是由因缘突然产生的，虽然有关联，并且通过能力来使用，但实际上并不存在。那么，这又是谁的活动范围呢？对于安住于三种念头中的众生来说，在根识的显现中，显现为确定的事物，并且确定地表达度量，这就是事物。这些也是通过念头来确定的，并且会出现在这些念头中。也就是说，由于与执着之境相关联，所以不会被欺骗，虽然有能力，但被观察的事物在心中显现，如同水中的月亮一样，一切都未在心的本质上实有存在，因此显现并不真实。那么，了解自性的必要目的是什么呢？通过随后的忆念，一切都是心的相状，是意义的至高根源。如是，将事物视为高处的追随者，是行为的执行者，也是随顺者。如所说，以二者概括的一切事物，由于心性是自显现，所以是心的本质，是一切意义的基础，是一切所知事物的顶峰。
English
And, for example, although pure space appears universally, just as it does not arise from clinging, when it appears in the self-nature luminous wisdom, observe without distraction, although thoughts appear in their own realm, they are just like an example of not arising from thought alone. However, all appearances and observations are the self-manifestation of the mind, because they are the aspect of the mind, so it should be understood that all appearances are the nature of the mind, and one should become familiar with the state of non-duality of appearance and emptiness. If explained extensively, what is the body? The self extensively explains the appearance of the body, the body with self-nature essence, the body that needs to be understood, just like the literal meaning. So, what is the characteristic of self-nature? "The various appearances of the world are all various images of self-awareness, and everything exists like an illusion." And so on, the scriptures have explained. Among them, those summarized by the two are substantial things and things of various kinds that are different from each other. The appearance and how it is seen are reliable. Self-born wisdom naturally appears, clinging to the object, so it becomes a capable thought, appearing as all things, it is only the illusion of thought, therefore, the observed thought exists in all things in the state of the aggregation of causes and conditions. This is the general characteristic. This is caused suddenly by causes and conditions, although it is related and used through ability, it does not actually exist. So, whose scope of activity is this? For beings who dwell in the three thoughts, in the manifestation of the root consciousness, it appears as a definite thing, and the measurement is definitely expressed, this is the thing. These are also determined by thoughts, and will appear in these thoughts. That is to say, because it is related to the object of attachment, it will not be deceived, although it has the ability, the observed thing appears in the heart, like the moon in the water, everything does not really exist in the essence of the heart, so the appearance is not real. So, what is the necessary purpose of understanding self-nature? Through subsequent recollection, everything is the aspect of the mind, it is the supreme root of meaning. Thus, regarding things as followers in high places is the executor of actions, and also the follower. As said, all things summarized by the two, because the nature of mind is self-manifestation, so it is the essence of mind, the basis of all meanings, and the pinnacle of all knowable things.