English
After that, the first thing to determine is what is said. After that, the reason for needing to practice is: "The mandala is spontaneously accomplished." This means that after thinking in this way, the necessity of practicing with suchness is. That is to say, what needs to be done before accomplishing suchness is that all phenomena that appear as self-awareness of rigpa manifest in unborn wisdom, and becoming buddhas as deities and consorts is, because the field of activity is completely pure and transcends numbers, what is the siddhi of spontaneously accomplishing? From the realm of non-objectification, in order to benefit beings, without alteration, abiding as it is, the spontaneously accomplished mandala will appear. From the mandala of the mind of non-objectification, through the mastery of samadhi, various wisdom emanations are accomplished. This means that all terms manifest in the nature of mind, because there is no object of meditation and no meditator, it is the realm of equality. From the manifestation of that meaning, the fruit manifests, however, the mind of the practitioner does not seek an antidote, but abides in the terms that self-manifest in suchness. The reason is as stated, the explanation itself will appear. That is to say, all phenomena that appear as the self-appearance of the mind, such as body, speech, and mind, are completely self-manifest from the beginning, so it is said. That is to say, in the order of the path, with the samadhi of suchness, all mind-nature manifests, and the purity of the field of activity itself is the basis for the perfection of the five wisdoms. On top of that, by making it workable in three stages, obtaining the self-manifest body of wisdom and the inconceivable wisdom is the ultimate. So, what is the nature of the commitment? All fields of activity are mandalas, enjoyment bodies and buddhafields, as desired, wishes are fulfilled. Thus it is said, the root consciousness and, the mandala of the alaya consciousness and, form, etc. manifest in the mandala of the dharmadhatu, and also for the five desires of those to be tamed, such as consorts, etc., body, speech, etc. and, pure buddhafields also, as one wishes, one can obtain as desired without having to search. So, what is the nature of spontaneous accomplishment? Vast and extensive spontaneous accomplishment is, the inner and outer world and beings, wisdom is pure, purity is the nature of awareness and the nature of dharmadhatu, this is vajra equality. Thus it is shown, mind nature unborn
Chinese
在地的空间里，一切名言都发生和存在的自性和功德圆满具足。也就是，在其他地方没有，被考察的名言二者所概括的，不像其他那样被对治所改造，因此在心性中光明。二者不成立，称为未舍弃清净。这样清净也是从考察中，从心性中不成立的是法界。近的是刚才所说的。心在自己的智慧中自显现，显现的事物都圆满作为所证，而且断除戏论本身，也是远离二种名言，因此这样说。那么对于用智慧平等清净有什么必要呢？自然成就如何成为所欲的显现，因为二等等相没有遮蔽。这样说。心自显现的一切名言在智慧中显现，因此圆满为身和智慧，自然具有的，那如何成为如所欲显现的因，因为不了解显现，所以有能取所取二者，并且被分别念遮蔽而不显现，因此需要修习真如。例如，两种小孩是业的作者和所作，就像以勤奋的作为使心散乱一样。道理是不属于方便的那些，对于心的作为和心性了解那些不成立，因此没有执着的真如的等持所说的心中掌握，从作为的相在心中自清净中，作为不显现，因此这样说。过去那些是最初的身体，是必要。因此，如何小孩不学习，等等说了六个。现在指示放置心，如果想要迅速获得成就，就修习非常微细和深奥的，我和我的以及其他都是，修习非常不明显在法界中。这样说。将要讲解的自身不舍弃而获得，如果想要，如何修习呢？一切法在心中显现，自己的体性什么也不成立，对于这样的心不作意而修习。也就是修习者和等持的体性和显现为对境的那些，在自己的觉性没有产生时，自己由自己显现本来清净，在心中显现的是二种法界中的平等性法界。那在名言上称为修习。那么放置。
English
In the expanse of the earth, the self-nature and qualities in which all terms arise and exist are perfectly complete. That is, it is not found elsewhere, summarized by the two terms of examination, not transformed by antidotes like others, therefore luminous in the nature of mind. The non-establishment of duality is called unabandoned purity. Such purity also, from examination, what is not established from the nature of mind is the dharmadhatu. What is near is what was just said. The mind self-appearing in its own wisdom, and all appearing things are complete as what is to be attained, and also cutting off the very nature of elaboration, is also separated from the two terms, therefore it is said thus. So what is the need for purifying equally with the mind? How does spontaneous accomplishment become the desired appearance, because the signs of duality, etc., are not obscured? Thus it is said. All the terms of the mind's self-appearance are clear in wisdom, therefore complete as body and wisdom, naturally possessing that which is the cause of appearing as desired, because not understanding appearance, there are the two of grasper and grasped, and obscured by discrimination and not appearing, therefore it is necessary to meditate on suchness. For example, two kinds of children are the doer and what is done of karma, just as diligence makes the mind distracted. The reason is that those that do not belong to the means, understanding the actions of the mind and the nature of mind, those are not established, therefore the teachings of the samadhi of suchness without grasping are mastered in the mind, and from the self-purification of the signs of action in the mind, action does not appear, therefore it is said thus. Those past are the first body, the necessity. Therefore, how a child does not learn, etc., six were said. Now, the placing of the mind is shown, if you want to quickly attain accomplishment, then meditate on what is very subtle and profound, myself and mine and others, meditate on what is very imperceptible in the dharmadhatu. Thus it is said. What will be explained is attained without abandoning the body itself, if you want, how to meditate? All dharmas appear in the mind, one's own essence does not establish anything, meditate without focusing on such a mind. That is, the meditator and the nature of samadhi and those appearing as objects, when one's own awareness has not arisen, one's self is self-luminous, primordially pure, what appears in the mind is the dharmadhatu of equality from the two dharmadhatus. That is nominally called meditation. Then placing.
Chinese
那么，这种方式怎么样呢？因为见到自性毫无意义，所以，如实地显现它，这就是殊胜的方便。真正的无二菩提心。像这样修习，也是因为除了如实地了解事物自性之外，没有其他的所知。在通达所说的见解之后，不以任何事物作为禅定的对境而进行修习，这超越了依赖性的遍计所执，因此称之为殊胜。它的自性是自知，是远离二边的智慧。然而，它的自性是显现为心性，心性不被遮蔽而自然生起，总而言之，一切都显现为心性，并且显现的事物与心性不可分割。无论什么都没有成立，无论什么被观察，如东方等等，外部和内部，轮回和另一方，以及本体，无论什么都没有成立，因此，即使达到了那种状态，也不要执着于所说的内容。无论生起什么念头和刚刚过去的念头，都要像知道海市蜃楼中的水一样，不要安住在任何觉知上。因此，不属于显现和空性等等。这样说了一句偈颂。那么，什么是错误的方便呢？如果执着于某个事物而使其显现，那就不是应该修习的修习。这样说道。对于那些没有通过口诀入门的人来说，将真如作为对境，因为所见是具有执着的，所以修所修与能修不分离，这与正道不符。那么，什么是平等清净呢？有无等等边与中，任何也不执为胜，心不明显偏向处，仅是名言平等住。这样说道。执着于事物，执着于相状，总而言之，就是执着于边，以及执着于超越边之后的中。如果不对这些进行修习，也不随顺于禅定，那么就像秤一样平等。那么，什么是真如的禅定之体性呢？因无所思为境故，离能取所取自明智，无缘之相自显现，是说此为胜禅定。这样显示道。舍弃其他的两种方式是：一切名言的根本，心性远离一切戏论，是空性中的空性。
English
So, what about this method? Because seeing the self-nature is meaningless, therefore, to manifest it as it is, this is the supreme method. The true non-dual Bodhicitta. To meditate like this is also because there is no other object of knowledge other than to truly understand the self-nature of things. After understanding the view that has been spoken, to practice without any object of meditation, this transcends the dependent imputation, therefore it is called supreme. Its self-nature is self-awareness, it is the wisdom that is free from the two extremes. However, its self-nature is to appear as the nature of mind, the nature of mind arises naturally without being obscured, in short, everything appears as the nature of mind, and the things that appear are inseparable from the nature of mind. Nothing is established, whatever is observed, such as the east, etc., the external and internal, samsara and the other side, and the essence, nothing is established, therefore, even if that state is reached, do not cling to what is said. Whatever thoughts arise and the thoughts that have just passed, one should know them like knowing the water in a mirage, and not dwell on any awareness. Therefore, it does not belong to appearance and emptiness, etc. Thus, one verse was spoken. So, what is the wrong method? If one clings to something and makes it appear, then that is not the practice that should be practiced. Thus it is said. For those who have not entered through the oral instructions, taking Suchness as the object, because what is seen is with clinging, therefore the object of practice and the practitioner are not separate, which is not in accordance with the path. So, what is equal purity? Existence and non-existence, etc., extremes and middle, whatever is not taken as supreme, the mind does not obviously lean towards any place, it is only nominally equal abiding. Thus it is said. Clinging to things, clinging to characteristics, in short, it is clinging to the extremes, and clinging to the middle after transcending the extremes. If one does not practice these, and does not follow meditation, then it is equal like a scale. So, what is the nature of the samadhi of Suchness? Because there is no object to be thought about, the self-knowing wisdom is free from the grasper and the grasped, the appearance of the unconditioned state is said to be the supreme samadhi. Thus it is shown. Abandoning the other two methods is: the root of all terms, the nature of mind is free from all elaborations, it is the emptiness of emptiness.
Chinese
即是如来藏。然而，从心之法性来说，如来藏并非能被视为一个对象。因为对象未成立，所以无执着即是解脱。如是了知的觉性，觉性不散乱，从平等法界中不被视为生起，其自明性胜过不颠倒的安立。༈ 现在是不相符之处，即是“作意和沉掉等”。所说等内容是：对所修之境作意，禅定沉没，心从境上散乱，体验法性，执取为意识之境，遮止显现之法，觉知沉滞，随念生起之分别，对意义生起贪执，生起分别生起嗔恨，对意义寄托希望，期望其他果报，怀疑堕入歧途，执取禅定之相为我，依赖对治而调整，以法性为境而安住，对境生起执着，将心收摄于内，显现意义之自性，心不对意义动摇，不辨别自性而生起分别，圆满于庸俗。这二十种都是从我执产生，因此称为颠倒之想。然而，远离这些想法即是道，因此殊胜。那么，修空性也可以吗？如果作意于空性，因为没有见到如来藏，所以是低劣之心。种子没有被仔细摧毁。༈ 现在是显示修心，即是“彼之因缚寂静等，动摇力所致显现一切，知自性即是心性，相于何处不执着”。意思是：论证是趋向于讲述。当智慧平等清净之时，细微的分别，粗大的分别，以及收摄为一的分别等等，从心平等中动摇，以错误的方式安住智慧而生起分别，以及生起的相，虽然仅以相应的因缘而显现，但本体并未成立。自性是指：未生起分别和相，这些都显现为心性，因此知晓为心性。在知晓相为心性时，因为它们并未成立，所以是心。
English
That is the Thusness. However, from the Dharma-nature of mind, Thusness is not perceived as an object. Since the object is not established, non-grasping is liberation. The awareness that understands in this way, the awareness that is not distracted, the non-arising that is not perceived from the equal realm, its self-luminosity is superior to the establishment of non-erroneousness. ༈ Now are the dissimilarities, such as "attention and sinking and excitement." What is said, and so on, is: attending to a single object of meditation, the sinking of samadhi, the mind scattering from the object, experiencing the Dharma-nature, grasping as an object of consciousness, obstructing the phenomena of appearance, the stagnation of knowledge, following after the arising of thoughts, attachment to meaning, the arising of thoughts and the arising of hatred, placing hope on meaning, expecting other fruits, doubting falling into error, grasping the face of samadhi as self, relying on antidotes to adjust, abiding with Dharma-nature as the object, taking dependence on objects, gathering the mind inward, manifesting the nature of meaning, the mind not moving towards meaning, not distinguishing self-nature and arising thoughts, perfecting in ordinariness. These twenty are born from self-grasping, therefore they are called inverted thoughts. However, being separated from these thoughts is the path, therefore it is superior. So, is it okay to meditate on emptiness? If one attends to emptiness, because one has not seen Thusness, it is an inferior mind. The seed has not been carefully destroyed. ༈ Now, showing the mind training, that is, "Its cause, bondage, peace, etc., appearing in any way due to the power of movement, knowing that self-nature is mind itself, if no characteristics are perceived anywhere." The meaning is: the reasoning is leaning towards explanation. When the mind is equally pure, subtle thoughts, coarse thoughts, and thoughts that gather into one, etc., shake from the equality of mind, arising thoughts by wrongly abiding the mind, and the arising characteristics, although they appear only by corresponding causes, the essence is not established. Self-nature means: thoughts and characteristics that have not arisen, these all appear as mind-nature, therefore knowing as mind-nature. When knowing characteristics as mind-nature, because they are not established in those, it is mind.