English
Thus, various viewpoints arose. Because of this, each became the basis for expression, and through establishing the tenets of views and debating, verbal expression developed and expanded. The intention is to realize Suchness through speaking in verbal expressions. The method of expressing with words is from combining many categories. The Dharma path of words, the way of practice, will produce countless immeasurable differences. Therefore, cut off the traces of the Holy Ones. The elaboration of words such as, "The teachings that arose from whose mind," is to unerringly express the hidden characteristics of the Holy Ones, to cut off the traces, that is, the method of analyzing with reason. The teachings that arose from whose mind, like the definitive teachings lamp that arose from the intention of the Victorious Ones, through seeking the near path of meaning, like searching for a golden treasure, also how to abide in the teachings of the Tantras of Liberation, once determined and practiced, the near path to enlightenment abides in the supreme state. At the time of practice, those knowledges, whatever the mindfulness, and following the signs of the six senses and the arising sensations, will fall into worldliness. If the signs and sensations flow, whatever faults arise, whatever wavering is prevented, when the senses are restrained, one will fall into the cessation of the Hearers. Whatever is remembered, yet does not flow anywhere, confused and foolish, that is the ignorance of delusion, without the power of meaning, nor separated, but continuously oppressed by ignorance, that is unconsciousness or a similar path, one will fall into the Tirthikas or the animal realm. If I grasp onto "This is me" as a single entity, one will fall into the eternalism of the Tirthikas. If there is neither a previous nor a later life, but only cutting off the present, seeing only existence, if there is no existence, one will fall into nihilism. The uncreated path itself, for a moment. Whatever wavering occurs, arising and ceasing will happen. From that, whatever arises, whatever increases. These are the meanings of Suchness as it is, the uncreated path itself, wisdom dawns for a moment, then ceases again, whatever wavering occurs, arising and ceasing will happen, because of remembering the previous, so from that, whatever arises, whatever increases, will become better. From the categories of the ten grounds and ten yogas, etc., the path of gradual entry will increase, and will go higher and higher, it will not change. The supreme path of entering all at once, is not truly finding the path of the Holy Ones. It is merely the act of remembering
Chinese
就像阴影一样。例如，任何行走的孩子们。这些话语表明了不容易看到的事物。那些不区分符号和力量的人逃向阴影。寻找没有阴影的纯净身体，却不知道阴影从何而来。即使他们寻找没有阴影的身体，阴影也会再次增长，并且找不到没有阴影的身体。同样地，原本就是这样。无论这里有多少种痛苦。这些话语表明，通过自己的身语意三门所包含的一切法，原本就是如此。无论在这条道路上受到多少种痛苦的折磨，以至于法性的意义变得空虚，在其他道路上寻找，都是魔鬼的无意义行为，因为伟大的自性不会显现，所以努力是徒劳的。对于所说的词语，就像在虚空中争论一样。这些话语表明，对于超越言语的意义，由于经论不一致，争论所说的词语的真假，就像争论分割虚空一样。即使口头上谈论药物和治疗，就像不给病人用药，仅仅阅读药物治疗对病人没有帮助一样。如果自证智慧没有成为关键，无论说多少种方法，也无法看到真实的意义。然而，并没有禁止以如实的方式展示的言语。因此，在其他道路上寻找也是没有意义的。无论在这里放弃什么，寻找什么，就像放弃形体而寻找阴影一样。这些话语表明，无论在这里，在伟大的瑜伽士之门中，放弃轮回的道路，而在其他地方寻找超越痛苦的至高道路，就像放弃形体而寻找阴影一样，是找不到的。正如菩提心修习中所说，放弃轮回的三种道路，修习超越痛苦的道路也是魔鬼的行为。心性本身是神圣的道路。无明与智慧没有区别。这些话语表明，那么从哪里寻找呢？心性自证智慧是神圣的解脱的至高道路，因此，对于无明轮回的根本和伟大的智慧没有区别的意义，不将轮回和成佛视为不同的类别。因为这里没有取舍的不可思议的伟大道路是唯一的，所以不需要寻找。为什么呢？因为心性自证智慧本身就是高低之路。
English
Like a shadow. For example, any walking children. These words indicate things that are not easily seen. Those who do not distinguish between signs and power flee to the shadows. Seeking a pure body without shadows, yet not knowing where the shadow comes from. Even if they seek a body without shadows, the shadow will grow again, and they will not find a body without shadows. Similarly, it is inherently so. No matter how many kinds of suffering there are here. These words indicate that through all the dharmas contained by one's own body, speech, and mind, it is inherently so. No matter how many kinds of suffering torment on this path, to the point where the meaning of dharmata becomes empty, seeking on other paths is a meaningless act of the devil, because the great self will not appear, so the effort is in vain. For whatever is said in words, it is like arguing in the sky. These words indicate that for the meaning beyond words, because the scriptures disagree, arguing about the truth or falsehood of what is said is like arguing about dividing the sky. Even if one verbally discusses medicine and treatment, just as not giving medicine to a patient and only reading about medical treatment does not help the patient. If self-awareness does not become the key, no matter how many methods are spoken, the true meaning will not be seen. However, the words that show things as they are are not prohibited. Therefore, seeking on other paths is also meaningless. Whatever is abandoned here, whatever is sought, is like abandoning form and seeking shadow. These words indicate that whatever is abandoned here, in the gate of the great yogi, abandoning the path of samsara and seeking the supreme path beyond suffering elsewhere, is like abandoning form and seeking shadow, it cannot be found. As it is said in the practice of bodhicitta, abandoning the three paths of samsara and practicing the path beyond suffering is also the work of the devil. Mind itself is the sacred path. Ignorance and wisdom are not different. These words indicate, then, from where to seek? Mind self-awareness is the supreme path of sacred liberation, therefore, for the meaning that there is no difference between the root of ignorance samsara and great wisdom, not considering samsara and Buddhahood as different categories. Because here the inconceivable great path without acceptance or rejection is the only one, there is no need to seek. Why? Because mind self-awareness itself is the path of high and low.
Chinese
因为显现为如此，所以此轮涅槃种种是心的法性，在此道中无别一体，因此不舍弃轮回道也无法寻找到涅槃，这就是无错谬之道。譬如黄金体性一，这些是用来比喻的例子，就像声音一样。如是心性自性中，见与不见有差别。如是譬如一切菩提心中自性一体，见到与证悟，未见到与未证悟有差别，如是如何看待，心性无论如何看待，虽然显现为种种显现，但体性只是显现本身，并非变成其他，是不可思议的。心的自性如何呢？灯燃珍宝啊！譬如珍宝光芒四射，即使被藏在恶劣的泥坑中，其自性仍然自明，光芒在虚空中显现，同样，觉性菩提心性如珍宝灯般本自明亮，即使被身语的恶泥所淹没遮蔽，也未曾从自明觉性大智慧中退失，如自生般，在觉性本身中显现，并且其本身就是能力，因此显现。无改造的心之自性本自光明，是无人造作而生的。心如虚空一般，如是菩提心如同虚空般周遍一切，体性空性，相光明，是诸法生起之基础。生起感受动摇止息一切，自性而生自然寂。等等，如是菩提心在修习之时，心的生起感受和运行动摇生起，以及先前止息的一切，皆从菩提心的状态中自显，并且因为是其本身，所以没有执着，自然寂灭。总而言之，无论如何观察和思考心性，都会显现为所想的那样，因此能够成为一切法的体性，一切事物都显现出来。无造作不动摇之性中，种种相续生起无过患，等等，心性本自无造作无染污的状态中，无论显现什么存在什么，都从不动的法界中，生起种种分别念的相续，也
English
Because it appears as such, this cycle of samsara and nirvana, in all its variety, is the nature of mind. In this path, they are inseparable and one. Therefore, without abandoning the path of samsara, one cannot seek nirvana. This is the unerring path. For example, gold has one essence. These are examples used for illustration, like sound. Thus, in the nature of mind itself, there is a difference between seeing and not seeing. Like that example, in all Bodhicitta, the nature is one. There is a difference between seeing and realizing, and not seeing and not realizing. However one looks at it, no matter how one views the nature of mind, although it appears as various phenomena, its essence is only the appearance itself, not transformed into anything else; it is inconceivable. What is the nature of mind like? A jewel with a burning lamp! For example, a jewel radiating light, even if hidden in a pit of bad mud, its nature remains self-illuminating, and light arises in the sky. Similarly, awareness, the nature of Bodhicitta, is like a jewel lamp, inherently clear. Even if obscured by being submerged in the bad mud of body and speech, it never diminishes from the self-aware great wisdom. Like arising spontaneously, it arises in awareness itself, and it itself is the power. Therefore, it appears. The unconditioned nature of mind is inherently luminous, arising without being created by anyone. Mind is like the sky. Such Bodhicitta is like the sky, pervading everything, its essence is emptiness, its characteristic is clarity, and it is the basis for the arising of all phenomena. All arising, feeling, movement, and cessation arise from their own nature and naturally subside. And so on, when practicing such Bodhicitta, the arising feelings of the mind, the movement of thoughts arising and ceasing, all self-arise from the state of Bodhicitta, and because it is itself, there is no attachment, and it naturally subsides. In short, however one examines and contemplates the nature of mind, it will appear as one thinks, therefore it can become the essence of all phenomena, and all things appear. In the unconditioned, unwavering nature, the continuous arising of various things is not a fault, and so on. In the nature of mind, which is originally unconditioned and uncorrupted, whatever appears and exists, from the unwavering sphere of reality, the continuous stream of various conceptual thoughts also
Chinese
没有过失，对于心的奇妙变化和念头的生起，不必特意去阻止，因为对它们的生起没有恐惧和不安，因为已经确定了它们本来的空性。如同虚空的自性一样，只是安住于不散乱的心。像这样，对于法性本来的如是，自证智也如是显现，不对境进行分别，境也不会显现，法性真实如同虚空，觉性真实也如虚空般显现，只是安住于不散乱的心，不执着，没有分离。安住于这样无误的禅修，没有勤作的辛劳，没有困难，如同以地镇压，成就伟大的意义，这被认为是三世诸佛生起之处，是伟大道路的本质。对于那个意义，安住多久，通过见而熟悉它，获得道路，道路显现，体验和暖相，意义自然会显现。意思是，对于法性平等的意义，安住的时间越长，通过如实见而证悟，通过禅定熟悉而安住的时候，就能知道并获得无误的道路，道路熟悉后的体验和暖相，小的暖相在第四地也会出现，大的暖相在第八地生起，然后在第九地和第十地获得和稳固，这是因为依靠对法性生起信心的力量而产生的，最初的时候，对于没有证悟的众生，生起大悲心，生起殊胜的世俗菩提心，对于有相的执着之法不相信，生起确定不真实的智慧，生起智慧，对于一切法都是如此，是唯一的真如，但是众生没有证悟而迷惑，因此没有看到，对于没有看到这一点感到稀奇，对于见到如是之义感到难以置信，也觉得稀奇，像这样，没有见到真如的众生，寻找和修行困难，需要付出巨大的努力，对于不需要寻找殊胜菩提道却在寻找道路感到疲惫，对于这样的人，努力只是成为传承的因，那个意义会显现
English
There is no fault in not specifically preventing the arising of the mind's miraculous transformations and the flow of thoughts, as there is no fear or anxiety about their arising, because it has been determined that they are inherently empty. Like the nature of the sky, it is enough to rest the mind without distraction. Like this, for the Dharma's original suchness, self-awareness also appears as suchness, without judging the object, the object does not appear. The true nature of Dharma is like the sky, and the true nature of awareness arises like the sky. It is enough to rest the mind without distraction, without clinging, and without separation. To abide in such an un mistaken meditation is without the labor of effort, without difficulty. Just as pressing down on the ground, great meaning is accomplished. This is shown to be the source of all the Buddhas of the three times, the essence of the great path. As long as one abides in that meaning, by seeing, one becomes familiar with it. When the path is found, the path is seen, and the experience of warmth arises, the meaning will naturally arise. That is, for the meaning of the equality of Dharma, the longer one abides, the more one realizes through seeing the truth, and when one abides through familiarity with meditation, one can know and obtain the un mistaken path. The experience and warmth of familiarity with the path, small warmth will also appear in the fourth stage, and great warmth will arise in the eighth stage, and then in the ninth and tenth stages, one will obtain and stabilize. This is because it arises from the power of faith in the Dharma. In the beginning, for beings who have not realized the meaning, great compassion arises, and the supreme conventional Bodhicitta arises. One does not believe in the phenomena of clinging to characteristics, and wisdom arises that determines it to be untrue. Wisdom arises, for all Dharmas are like this, the only suchness, but beings are deluded without realizing it, so they do not see it. It is wonderful to feel that one has not seen this point. It is also wonderful to realize that seeing the meaning of suchness is unbelievable. Like this, beings who have not seen and realized suchness find it difficult to search and practice, and it takes great effort. For those who do not need to search for the supreme Bodhi path but are tired of searching for the path, effort only becomes the cause of transmission, and that meaning will appear.