Chinese
处所清净者，乃无二之相，非彼骤然所作，乃是本有者，自性清净。无非本初清净之法者，乃大清净。总而言之，法性空性中，未舍弃显现轮涅一切法之可能，以自性完全清净故，乃清净离边。如是于清净中认识，则解脱执着于破除他法，执持自续之错觉，通达寻求清净之义，本体法性自性清净。第四，本住为佛之体性者，乃自证菩提心，二法错觉息灭，无二智慧增长故成佛。然彼亦非息灭一有之错觉而成佛，增长一无之无二，乃以体性上未成立错觉，本体增长为无二智慧故，乃本初成佛。自性空性法身，自光明显朗报身，明空无二化身。自性空性，如所有性，自光明显朗，如量性，明空无二耶？无别，乃是知之智慧。体性上无错觉，断证功德圆满，本体存在于无二中，证悟功德圆满。如是若非本初成佛，纵然修习亦不成佛，如砂砾本非黄金，纵然造作亦不成黄金。如是开示本初成佛，则解脱执着于破除他法，于基上成立之想，通达二义本初成佛，本体证悟为自证身与智慧。第二，错觉之理者，心要无明生起烦恼痛苦，如是说者，此有五者，第一错觉之基者，心性如来藏，离有无之边。彼自未识自面目，执着于有无，相似不相似而错觉。第二，因者，无明也。彼有二者，第一俱生者，未能认识觉性。又是，谁未能认识耶？自己。未能认识什么耶？自己。从无指示理由者起，如暗室之物，如于名册上未识字迹一般。第二遍计者，于无有上安立为有。又是谁所安立
English
The place being pure is the aspect of non-duality, it is not something suddenly made, but is primordially existent, it is self-nature purity. That which has no other dharma that is not primordially pure is great purity. In short, in the emptiness of dharmata, the potential for all the dharmas of samsara and nirvana to appear is not abandoned, and because of the complete purity of self-nature, it is purity free from extremes. Thus, by recognizing it as purity, the clinging to eliminating others and holding onto self-inherence is freed, the meaning of seeking purity is realized, and the essence of dharmata is naturally pure. Fourth, the state of abiding as a Buddha from the beginning is self-awareness, the mind of enlightenment, when the delusion of duality is cleared away, and the wisdom of non-duality increases, one becomes a Buddha. However, it is not that one becomes a Buddha by clearing away one existing delusion, and then the non-duality that did not exist increases; rather, since delusion is not established in the essence, and the essence increases as non-dual wisdom, one is a Buddha from the beginning. The emptiness of self-nature is the Dharmakaya, the clarity of one's own radiance is the Sambhogakaya, the non-duality of clarity and emptiness is the Nirmanakaya. The emptiness of self-nature is the suchness, the clarity of one's own radiance is the as-manyness, the non-duality of clarity and emptiness, or the indivisibility, is the wisdom of knowledge. There is no delusion in the essence, the qualities of abandonment are perfect, the essence exists in non-duality, the qualities of realization are perfect. If one is not a Buddha from the beginning, one will not become a Buddha even if one meditates, just as gravel that is not gold from the beginning will not become gold even if one makes it so. Thus, by showing that one is a Buddha from the beginning, the clinging to eliminating others and the idea that it is established on the ground is freed, the two meanings are realized as being a Buddha from the beginning, and the essence is realized as self-awareness, kaya, and wisdom. Second, the way of delusion is that from the essence, ignorance arises, leading to afflictions and suffering. As it is said, there are five aspects to this. First, the basis of delusion is the essence of mind, the Sugatagarbha, which is free from the extremes of existence and non-existence. Because one does not recognize one's own face, one is deluded by grasping at existence and non-existence, similarity and dissimilarity. Second, the cause is ignorance. There are two types of ignorance. The first is the co-emergent, which is the failure to recognize awareness. Furthermore, who fails to recognize? Oneself. What does one not recognize? Oneself. From the lack of someone to show the reason, it is like an object in a dark room, like not recognizing the letters on a list. The second is imputation, which is imputing existence to what does not exist. Furthermore, by whom is it imputed?
Chinese
那么，以自己的心，执着于什么呢？执着于境与心二者。如何执着呢？执着于自与他二者。比如将石头执着为人一样。第三个是因缘，即三种业和五种烦恼。其中，善业使众生投生于欲界的天人和人类等高处；不动业使众生投生于色界；不善业使众生投生于恶道。烦恼是：嗔恨导致地狱，贪欲导致饿鬼，愚痴导致畜生，嫉妒导致非天，我慢导致天和人。这也是与三种业相关的力量。第四个是作者，即错误的念头，因为它的延续产生了轮回的法，所以是不清净的依他起。也就是说，从空性中产生了戏论，戏论将觉性执着为我，依赖于我而产生了他人，从他人的部分产生了贪嗔痴三毒。由此积累了三种业，体验了业的成熟。由于错误的念头及其延续，产生了相似的他人，并且依赖于对存在的执着，恒常如同实有般形成。执着于贪恋，增长了迷惑，从而成就了轮回的法。第五个是果，即获得六道之身，在各自的处所享受各种各样的五毒。其中，总的来说，没有开始和结束；特别来说，有结束。如此展示迷惑的方式有两个必要：遣除他宗的必要是，消除认为在基上迷惑在自续中成立的执着。追求意义的必要是，基上的迷惑不成立，并且证悟自性清净。也就是说，迷惑是虚构的、突发的，如果了解它的自性，迷惑就会在自身消解，就像认识到石头时，对不存在的执着自然消解一样。第二，道有三种：道的先导、道自身的体性和道的助缘。第一种有三种：以五种圆满来把握修行的基础，展示守护轮的次第，通过五个要点进入道。第一种有五点：以五种圆满来把握修行的基础，即在何处、何时、由何人、以何物、如何修行。首先，在何处呢？岩石、森林、坟地、山洞等，要考虑其优缺点。
English
So, with one's own mind, what is clung to? Clinging to the two, object and mind. How is it clung to? Clinging to the two, self and other. Like clinging to a stone as a person. The third is the condition, which is the three karmas and the five afflictions. Among them, virtuous karma causes beings to be born in the higher realms such as gods and humans in the desire realm; unwavering karma causes beings to be born in the form realm; and non-virtuous karma causes beings to be born in the lower realms. The afflictions are: hatred leads to hell, desire leads to hungry ghosts, ignorance leads to animals, jealousy leads to demigods, and pride leads to gods and humans. This is also the power associated with the three karmas. The fourth is the agent, which is the moment of wrong thought, because its continuation gives rise to the phenomena of samsara, so it is the impure other-powered nature. That is, from emptiness arises elaboration, and elaboration grasps awareness as self. Depending on self, other arises, and from the part of other, the three poisons of attachment, hatred, and delusion arise. From this, the three karmas are accumulated, and the maturation of karma is experienced. Due to the moment of wrong thought and its continuation, a similar other arises, and relying on clinging to existence, permanence is formed as if it were real. Clinging to attachment increases confusion, thereby accomplishing the phenomena of samsara. The fifth is the result, which is taking the bodies of the six realms, and in their respective places, enjoying various kinds of the five poisons. Among these, generally speaking, there is neither beginning nor end; specifically speaking, there is an end. Thus, showing the way of delusion has two necessities: the necessity of refuting others is to eliminate the clinging that believes delusion is established in one's own continuum on the basis. The necessity of seeking meaning is that delusion is not established on the basis, and that the nature of purity is realized. That is, delusion is fabricated and sudden, and if its nature is understood, delusion will dissolve on its own, just as when a stone is recognized, the delusion of grasping at non-existence naturally dissolves. Second, there are three aspects to the path: the preliminaries to the path, the nature of the path itself, and the conditions for the path. The first has three aspects: taking the basis for accomplishment through the five perfections, showing the order of the protective circles, and entering the path through the five key points. The first has five points: taking the basis for accomplishment through the five perfections, which means where, when, by whom, with what, and how to practice. First, where is it? Rocks, forests, cemeteries, caves, etc., consider their advantages and disadvantages.
Chinese
因此说，岩洞是母神和罗刹的处所，觉性清明，喜好方便法门。森林是龙和夜叉的处所，住处大，喜好新事物。坟地是阎罗王和食肉者以及空行母的处所，加持大，喜好旧事物。地洞是妖魔和厉鬼的处所，野人多，喜好修持母神。有一根木头的神像处所是外道的地方，喜好修持大自在天。要知道所有这些处所的范围。所谓计算优缺点有三：不具足特征的缺点，具足特征的优点，以及认识具足的方式。第一是缺点：东边的山高对寿命有害，西边变成悬崖则不吉祥，山尖像矛一样刺入则会发生障碍，冷热不均则会生病，有凶猛的鬼神则会发生障碍，有箭射入则会发生人的侵害。此外，上面有岩石要掉落的样子，像哭泣的眼泪一样，像爪子抓挠一样，像死皮伸展一样，门上有蚂蚁洞，门前站不住人等情况，都是土地的敌人，所以是有缺点的。第二是优点：岩石像结跏趺坐一样则生起禅定，像莲花开放一样则生起证悟，在地上和天上都有则成就迅速，背后的山高则舒适，北边的山高则吉祥，南边像聚集的地方一样则受用聚集，没有任何土地的敌人则吉祥，所以优点大。第三是认识具足的方式：土地像八瓣莲花一样，天空像八辐轮一样，背后的山高，北边的山湿润，右边像白色的帷幕一样，左边像堆积的山一样，前面像交叉的金刚杵一样，所有的山都湿润而充满，总之，西边高，北边遮蔽，东边倾斜，南边弯曲，前面是平地，河流从权力的方向流淌，太阳恒常，雪山高耸，清晰度大且能抵挡，冷热适中且地基主人柔和，远近适宜且土地坚固，吉祥且被成就者的足迹践踏过的地方，要寻找这样的地方。在那里建立寺庙，需要镇压地基的心脏：像莲花的花瓣一样则在花心，像结跏趺坐一样则在交叉处，像法源一样则在生长处，不像则在心脏处，猪或者象
English
Therefore, it is said that caves are the abode of Matrikas and Rakshasas, with clear awareness and fondness for skillful means. Forests are the abode of Nagas and Yakshas, with great dwelling and fondness for new things. Cemeteries are the abode of Yama and flesh-eaters, as well as Dakinis, with great blessings and fondness for old things. Earth caves are the abode of Theurang Matrikas and Damse, with many wild people and fondness for practicing Matrika. A place with a single wooden deity statue is a place of heretics, with fondness for practicing Mahadeva. One should know all the boundaries of these places. The so-called calculation of merits and faults has three aspects: faults of lacking characteristics, merits of possessing characteristics, and recognizing the way of possessing them. First, the faults: a high mountain in the east harms life, a cliff in the west is inauspicious, a mountain peak piercing like a spear causes obstacles, imbalance of hot and cold causes illness, fierce spirits cause obstacles, and arrows piercing cause harm from people. Furthermore, if there are signs such as rocks about to fall from above, resembling crying tears, resembling scratches from claws, resembling stretched dead skin, anthills at the door, or people unable to stand at the door, these are enemies of the land and therefore faulty. Second, the merits: a rock resembling a seated posture gives rise to Samadhi, resembling an open lotus gives rise to realization, being on earth and in the sky brings quick accomplishment, a high mountain behind brings comfort, a high mountain in the north brings auspiciousness, a place resembling a gathering in the south brings accumulation of enjoyment, and the absence of any land enemies brings auspiciousness, so the merits are great. Third, recognizing the way of possessing them: the land is like an eight-petaled lotus, the sky is like an eight-spoked wheel, the mountain behind is high, the mountain in the north is moist, the right side is like a white curtain, the left side is like a piled-up mountain, the front is like a crossed Vajra, all the mountains are moist and full. In short, the west is high, the north is sheltered, the east is sloping, the south is bent, the front is a plain, the river flows from the direction of power, the sun is constant, the snow mountain is high, the clarity is great and can withstand, the hot and cold are balanced and the ground owner is gentle, the distance is appropriate and the land is firm, auspicious and trodden by the feet of accomplished ones—one should seek such a place. When establishing a monastery there, it is necessary to suppress the heart of the earth: if it is like a lotus petal, then at the center; if it is like a seated posture, then at the intersection; if it is like a Dharma source, then at the growing point; if it is not like that, then at the heart; pig or elephant