Chinese
后来没有变成存在。同样，先前清楚的不会变成后来不清楚的。先前不清楚的不会变成后来清楚的。所有关于过去和未来的教法都说是连贯一致的。因此，它具有五十种功德。同样，这也应该应用，意思是：自生本性是，在三时中是伟大的平等，从刹那的连续存在与不存在中解脱出来。先前存在的本质后来不会消失，先前不存在的后来不会通过人为努力而存在。因此，三时本身就是伟大的平等，过去和未来的连续性是解脱的，在没有开始和结束的时间里是完全连贯一致的。因此，菩提心大智慧的太阳是远离升起和落下的，菩提心本身是不可思议的，显现却无所住，本性在三时中是不变的，确定无疑，远离诽谤，是伟大的显现，所有法在三时中都自生于本性的状态中，是不可证实的，秘密如是的界在三时中是远离敌友的，没有混淆好坏，自性没有大小之分，没有顶端和尽头，从一开始痛苦就显现为法性的享受，没有不是完全菩提心的，不寻找化身和成就，自然显现是没有连续性的，完全没有尽头的污垢，安住在最初未舍离的伟大解脱中，三界在佛的境界中是原始清净的，没有高低二元对立，原始平等中大小自然不明显，是远离次第的，所有颠倒之法也是不运用的，包含在伟大的集合中，没有包含与不包含的二元对立，所有长短等的界，在未舍离的状态中，是远离确定执着于相状的，五种颜色等完全是不运用的，原始远离方位的颜色，所有器情、境与心都融入大智慧的虚空中，本性中没有舍离生死的法，原始没有执着和消失的本质，所有处所都融入本性中。
English
It has not become existent later than before. Similarly, what was clear before will not become unclear later. What was unclear before has not become clear later. All teachings about the past and future are said to be consistent. Thus, it possesses fifty qualities. Similarly, this should also be applied, meaning: the spontaneously accomplished Suchness is, in the three times, the great equality, liberated from the continuous existence and non-existence of moments. A previously established essence does not later disappear, and what was not established before does not later come into existence through artificial effort. Therefore, the three times themselves are the great equality, the continuity of past and future is liberated, and in time without beginning or end, it is completely consistent. Therefore, the sun of Bodhicitta's great wisdom is free from rising and setting, and Bodhicitta itself is inconceivable, appearing but without abiding. Suchness is unchanging in the three times, certain and free from slander, a great manifestation. All dharmas in the three times are self-arisen in the state of Suchness, and are unprovable. The secret, as-it-is realm is free from friend and foe in the three times, without confusing good and bad. By nature, there is no distinction between large and small, without top or end. From the beginning, suffering arises as the enjoyment of Dharmata. There is nothing that is not complete Bodhicitta. Without seeking emanations and accomplishments, natural manifestation is without continuity. Completely without the defilement of the end, abiding in the great liberation that has never been abandoned from the beginning. The three realms are primordially pure in the state of Buddhahood, without the duality of high and low. In primordial equality, large and small are naturally not apparent, free from sequence. All inverted dharmas are also unapplied, included in the great collection, without the duality of inclusion and non-inclusion. All realms of long and short, etc., in the state of non-abandonment, are free from definite grasping of forms. The five colors, etc., are completely unapplied, primordially free from the colors of direction. All containers and contents, objects and mind, dissolve into the space of great wisdom. In Suchness, there is no abandonment of the dharmas of birth and death, primordially without grasping or disappearing essence. All places dissolve into Suchness.
Chinese
因为自明性与过去、现在、未来三时分离，并且任何特征都无法捕捉，所以显现为何物即是其自性的本体，即使不同也无法使其变得不同。因为大平等性本来就已去除了一切边际的遮蔽。因为三时无碍，心性处于未作修饰的状态，所以没有间断。如是性，显现却非实有，非实有却不遮止显现，甚至连中间的假名安立也没有。因为秘密的法界远离一切分别。因为一切皆于此中自显，远离好坏。陈述寻求的理由是：因为以这些法界的比喻所要证成的意义，被称作是未作修饰的至高无上者。因此，才说它是未作修饰的。如《楞伽经》的教主所说：虚空是谁也没有造作的。等等，为了表示未作修饰的意义是不可毁灭的，所以引用比喻来指示。比喻就像虚空，不是任何作者所造作的。它本身也是本来就有的。不是由六因和四缘所生。也不是在最初之时所生等等，如同字面所示。因此，这十二法就成了理由，从而成立了比喻的意义。同样，如是性也是因为没有作者的缘故。就像比喻一样，如是性的本体不是由作者所造作的。对于本来就已成就的，作者本身也无法指定。因为本来就是因缘本身圆满为果，所以已经成就为无二，就像他们所说的那样，不是暂时产生的。因为与三时相续不断绝的本体与因缘不相符。因为在三时中远离对境，并且本体不是同时存在的。因为大自在圆满，远离希望和恐惧。因为如是性无法从自性之外去寻求，所以是无法证成的，因此不是造作和安立的。对于它来说，远离了毁灭和压制，这就是被称为四大要义的真实自性根本。
English
Because self-luminosity is separated from the three times of going and coming, and because no characteristic can be grasped, the essence of whatever appears is its very nature, and even differences cannot make it different. Because the great equality is inherently free from the obscuration of all extremes. Because the three times are unobstructed, and the nature of mind is in an uncorrected state, there is no interruption. Suchness is not established as appearing, yet it does not prevent appearing as non-established, and there is not even a mere term in between. Because that secret realm is free from distinctions. Because everything is self-appearing in it, free from good and bad. The reason for mentioning the pursuit of logic is: Because the meaning to be proven by these examples of dharmadhatu is called the uncorrected supreme. Therefore, it is said to be uncorrected. As the lord of Lanka said: No one has made the sky. And so on, to show that the uncorrected meaning is indestructible, the example is cited to indicate the dharma. The example is like the sky, which is not made by any maker. It is also inherently existent. It is not produced by six causes and four conditions. It was not born at the beginning, etc., as the words say. Therefore, these twelve dharmas become the reason, thus establishing the meaning of the example. Similarly, suchness is also because there is no maker. Just like the example, the essence of suchness is not made by the maker. For what is inherently accomplished, the maker himself cannot be specified. Because the cause and condition themselves are inherently perfected as the result, it has already been accomplished as non-dual, just as they say, it is not temporarily produced. Because the essence of the uninterrupted continuity of the three times is incompatible with causes and conditions. Because it is free from objects in the three times, and the essence is not co-existent. Because the great self is complete, free from hope and fear. Because suchness cannot be sought from other than self-nature, it cannot be proven, therefore it is not fabricated or established. For it, being free from destruction and suppression, is known as the four great essential points of true nature.
Chinese
就像知道能够开阔所有虚空，就是找到了虚空的边际一样。在这里，因为通过思辨寻求意义是不可见的。心以心性来决断，意思是说，以自己心平等之义来决断事物之本性心性，就像那样，通过思辨和努力无法见到伟大的意义。那是因为什么呢？因为没有根基所以无法找到。意思是说，自证智本来就没有基础，没有根，所以无法成为行境，并且超越了思考和思辨，因此进行思辨寻找是找不到的，是错误的。那么，用什么方法才能知道呢？无基而生所知，那是心性之知。意思是说，自证智菩提心大乐，其本体是无有根基的，什么也不想，什么也不思辨，这本身就是无需通过努力寻找的伟大学习，从不思而合于实义，那就是心性无所得之得。因此，对于什么都不可思，而不想本身就是解脱，因为没有执着束缚。因此，《虚空大》中说：无为而解脱，即是解脱。这就是所说的意义。因此，努力是错误的。心以心寻心不得，等等。自己的心明明是意义的至高者，却不认识它，反而用它来思辨由理证确立的事物，寻求边际，这样是找不到心，无法相遇的。有些人思辨心的边际，将中心和边缘分开，然后舍弃边缘，这样寻求意义是无法找到的，因为没有寻找本身就是伟大的寻找，但他们却迷失了。通过思辨产生分别念的边际，以前面的为后面的辩解，然后通过努力修持而循环往复。因此，窍诀中说：要指示和证悟的那个，就像导师的教言一样思辨词句的边际，因为执着于衡量，所以生起执着，因此指示者心之流循环往复。这就是所说的意义。那么，不错误的方便是什么呢？心如何指示心？就像锋利的利器一样，自己无法指示自己，心也无法指示心。心有实体吗？意思是说，寻找心的意义的本体存在吗？那是用什么实体
English
Just as knowing that one can open up all of space is like finding the edge of space. Here, too, because seeking meaning through speculation is invisible. Mind judging mindness, meaning that judging the nature of things, mindness, with the meaning of one's own equal mind, is like that, through speculation and effort one cannot see the great meaning. Why is that? Because without a root, it cannot be found. It means that self-awareness has no basis from the beginning, no root, so it cannot be an object of practice, and it transcends thought and speculation, so seeking through speculation is not found, it is a mistake. So, by what method can one know? What is known that arises without a basis, that is the knowledge of mindness. It means that self-awareness, Bodhicitta, great bliss, its essence is without a basis, not thinking about anything, not speculating about anything, this itself is a great learning that does not need to be sought through effort, from not thinking one attains the real meaning, that is the attainment of mindness without attainment. Therefore, one should not think about anything, and not thinking itself is liberation, because there is no clinging to bondage. Therefore, in the Great Space it is said: Liberation through non-action is liberation. This is the meaning of what is said. Therefore, effort is a mistake. Mind seeking mind does not find mind, and so on. One's own mind is clearly the supreme of meaning, but without recognizing it, instead using it to speculate on things established by reasoning, seeking the limit, in this way one cannot find the mind, one cannot meet it. Some people speculate on the limit of the mind, separating the center and the edge, and then abandoning the edge, in this way seeking meaning cannot be found, because not seeking itself is the great seeking, but they are lost. Through speculation, the limit of conceptualization arises, the former defends the latter, and then through effort and practice one cycles back and forth. Therefore, in the pith instructions it is said: That which is to be indicated and realized, like the words of the teacher, speculate on the limit of words, because of clinging to measurement, clinging arises, therefore the stream of the indicator mind cycles back and forth. This is the meaning of what is said. So, what is the unerring means? How does mind indicate mind? Like a sharp weapon, one cannot indicate oneself, mind cannot indicate mind. Does mind have substance? It means, does the essence of the meaning of seeking mind exist? What substance is that used to
Chinese
要做，没有这样的教法。无实有实幻化菩提心。意思是说，自性在任何地方都没有成立，却在一切法中显现，从二元对立中解脱出来的菩提心就是自性。远离方所的大，谁是？远离一方，则远离一切方。意思是说，菩提心是不舍弃任何一方的远离，对于什么都不思、不缘，仅凭此就能证悟的大瑜伽士的觉性。不舍弃我执之方，则自然没有了对一切的执着。超越了分别的对境，证悟那个就是那个。意思是说，真正的意义本来就是自性，不在外境，也没有任何特征可以改变。如果去研究，就会产生分别；如果去思考，就会产生执着；如果去执着，就会产生抓取。因为无法看到，所以要远离这些。如果不研究、不思考、不执着那个意义，那么根本的意义自然而然地到来，那就是那个，不需要在其他地方寻找。寻找心的心，会找到温暖。如果找到那个温暖，就是菩提心。意思是说，这里不进入任何概念，不寻找任何东西才是寻找。因此，对于任何地方都不动摇的意义，没有觉性地觉性，只是名言上找到而已。像这样，对于什么都不是，而是自性地觉性，那就是真正的意义。那个菩提心，因为远离了是与非的界限，所以没有取舍，这才是伟大的意义。无论是什么，都可以。那就是佛法的至高意义。这样说的。因此，轮回法性此。意思是说，以不错误地指示清净意义的自性的方式，法性和轮回没有差别，就像海螺和白色一样。然而，轮回的实有本身就是法性，佛陀是这样说的。像这样的意义，在没有看到的时候，现在的密咒士就像把鼻涕倒进灰尘里一样，喜欢执着。没有看到伟大意义的自证，是没有用的，不是佛法的基础和可以利用的对境。他们说，初学者需要思考和辨别，这是远离伟大方便，没有同时进入的福分。可悲啊，变成了慈悲的处所。