English
Because there is no opportunity for others to be liberated, it becomes the foundation stone of samsara. In order to show the way to enter the Mahayana all at once after these. Therefore, for the equality of the middle and the edge, surrendering and entering all at once. Like this, gradually, with a long-term intention to obtain the five dharmas, for the meaning of great equality, free from the edge, without order, completely pouring in and entering all at once, the supreme yoga, the methods of those placements have been explained, it is just dull thinking. Like this, after understanding the meaning of the secret mantra and practicing, because entering the fruit itself, if diligent, then there is no distinction between the length and shortness of practice. Also, it does not depend on the time of whether there is karmic connection or when it will be accomplished. Why is that? Because, there, abiding as it is, like this, without completely pouring the wisdom of suchness into the realm of suchness, but abiding as if abiding, then immediately in an instant, the self-nature of equal wisdom will appear in the clear space. For such a person, because there is no hope and fear, it is equal. Therefore, here the order of the secret mantra itself, although it seems long compared to the profound simultaneous dharma, because it is combined with the non-duality of cause and effect, it does not depend. All the faults can also be eliminated without refutation, what is that? There, if it does not waver as it is, it will not be lost in the city's appearance. There, if it is not attached like that, like this, because of the simultaneous dharma, for the emptiness of the great equal Bodhicitta, without entering any concept, so if it does not waver as it is, there will be no fault of the city's appearance in the form realm. Because there is no attachment to the taste of samadhi, there is no appearance of form, so there is no fault. That itself manifesting equal wisdom, self-luminous and peaceful, will not fall into obstruction. If the edge of existence and non-existence is determined, then that is the yoga itself that transcends the edge. These are explanations for the fault of clinging to certainty, being lost in the Middle Way. If you know whether the mind exists or does not exist, determine to be free from the two extremes, practicing like that is the yoga itself that transcends the edge. Here, the non-erroneous object is certain, in the case of secret mantra, only this is supreme, like this, those who promise with an arrogant attitude, for the great secret, clear samadhi, and the meaning of not having hope and fear for signs and faults, are confused.
Chinese
那必定显现为烦恼障，并且根本不让人见到它。认为它存在于心中是错误的，理由是：为什么《中边分别论》中说：如果存在中，边也会自然产生。为什么说通过理由来区分消除中边的意义呢？如果中观的法性存在中，那么依赖的边也会自然产生。本来就远离边的，没有中的，也没有消除边的概念。如果也不追求法性的意义，那么边会从哪里产生呢？通过自性的理由可以明白。因此，区分中边本身就是一种疾病，因为它偏离了意义。那么，如何理解不错误的、唯一的密咒呢？远离边和中，不住留，不接受，不区分，什么也不是，没有见闻，什么也不区分，远离作为。意思是，如果能确定远离边和中，远离一切名言的真如，那么心就不会停留在任何地方，不会执着任何事物。不接受法性，不区分好坏等等。什么也不是，对于没有特征的法性来说，见闻没有阻碍，因为远离了这些，所以不会显现任何事物的实相，甚至连心不分别的努力都没有。这样的意义在任何边都不会产生或显现，也没有体验过，也没有远离“没有边”这样的假象名言。不可思议的法性，不思就是真如。意思是，放置心的方法是：对于如实存在的不可思议的法性，因为没有这种分析，所以智慧也是如此，因此，什么也不想，这才是真如，因为没有被努力所玷污，所以才放置。所有不可思议的法，都存在于无思的真如中。意思是，所有无法用心来把握的不可思议的法，都汇集在没有执着的法性真如中。因此，为了避免错误的禅修，因为行为的因汇集于此，所以，地和解脱等等，都是趋向于法身菩提的白色方面。意思是，地的次第，以及十种和八种解脱，以及通过汇集的意义，菩提方面的三十七种法，都像是完全清净的行为。
English
That will definitely appear as the obscuration of afflictions, and it simply does not allow one to see it. The reason why holding it in the mind is a fault is: Why does the "Distinguishing the Middle from the Extremes" say: If there is a middle, the extremes will also naturally arise. Why is it said that the meaning of eliminating the middle and extremes is distinguished by reason? If the Dharma-nature of the Middle Way exists in the middle, then the dependent extremes will also naturally arise. Originally free from extremes, without a middle, and without the concept of eliminating extremes. If one does not pursue the meaning of Dharma-nature, then from where will the extremes arise? It can be understood through the reason of self-nature. Therefore, distinguishing between the middle and extremes is itself a disease, because it deviates from the meaning. So, how should one understand the non-erroneous, single mantra? It is only free from extremes and the middle, not abiding, not accepting, not distinguishing, nothing at all, without seeing or hearing, not distinguishing anything, free from action. It means that if one can ascertain the Suchness that is free from extremes and the middle, free from all terms, then the mind will not abide anywhere, will not cling to anything. Not accepting Dharma-nature, not distinguishing between good and bad, etc. Nothing at all, for the Dharma-nature without characteristics, seeing and hearing are unobstructed, because it is free from these, so it does not manifest the reality of any thing, not even the effort of non-conceptualization of the mind. Such a meaning does not arise or appear in any extreme, nor has it been experienced, nor is it free from the illusory term of "no extreme." The inconceivable Dharma-nature, non-thought is Suchness. It means that the method of placing the mind is: For the inconceivable Dharma-nature that exists as it is, because there is no such analysis, so wisdom is also like that, therefore, not thinking about anything is Suchness, because it is not defiled by effort, so it is placed. All inconceivable Dharmas exist in the non-thought Suchness. It means that all the inconceivable Dharmas that cannot be grasped by the mind are gathered in the Dharma-nature Suchness without clinging. Therefore, in order to avoid erroneous meditation, because the cause of action is gathered here, so the grounds and liberations, etc., are all towards the white aspect of the Dharmakaya Bodhi. It means the stages of the grounds, and the ten and eight liberations, and through the meaning of gathering, the thirty-seven Dharmas of the Bodhi aspect are all like completely pure actions.
Chinese
所有获得也一样。不思议的作为和远离寻觅的重大意义，不让人看见，是巨大的歧途和障碍。那是什么呢？如果什么也不想，智慧就不会动摇。如果进行思考，智慧的海洋就会浑浊。如果思辨的污垢不清除，就看不见。极其难以逾越的苦行是，等等，极其难以逾越的伟大瑜伽的誓言是，伟大的明点不做作，如其本然的状态，没有逾越、衰败和守护。所有逝世的胜者也都不离开那个伟大的誓言的状态而安住。从那种无所执的状态中，如果划分守护的界限，执着于戒律，那就是歧途和错误。这片广阔的土地是，等等，三界被法身广阔所浸润，因此这本身从一开始就没有到达佛的境地，没有安排六道，而是自性地压制了土地。众生的心性没有完全理解这片土地，没有什么不存在，因为这片伟大的土地也找不到不是佛的境地。因此，在这三千世界中，以次第进入佛的境地，凡是进入的，都是因为歧途和努力而进入，那是错误的道路。那本身就是自生智，特别想要次第产生什么。等等，法本身就是大平等性的自性，智慧是自生的智慧，是无法进入的自性，已经自性地压制了土地。谁想要通过修习智慧，以增益和增长的差别，次第增长，最终达到圆满呢？对于这唯一的重大意义，因为迷惑而陷入歧途，完全是愚痴。毫无疑问，这肯定是从自生心髓的意义中迷失了。对于没有思虑对象的事物，等等，这里阐述了修正三门的过失。在这里，伟大的智慧是没有思虑、行为对象和没有二元的。因为没有执着于三时，所以伟大的舍平等瑜伽士在任何地方都不动摇，如其本然的状态，没有分离。虽然如此，因为没有找到它，所以流浪，身体住在寂静的地方，调整和阻止心的生起，执着于思辨，这些人没有脱离区分法性和相，因此陷入了歧途。
English
All attainments are also the same. The great meaning that is beyond inconceivable actions and free from seeking, does not allow one to see, and becomes a great deviation and obstacle. What is that? If one does not think about anything, wisdom will not waver. If one contemplates, the ocean of wisdom becomes turbid. If the turbidity of speculation is not cleared, one will not see. The great austerity that is extremely difficult to overcome is, etc. The samaya of the great yoga that is extremely difficult to overcome is that the great bindu is uncorrected, and in its natural state, there is no overcoming, decay, or protection. All the Sugatas and Victorious Ones also abide without deviating from the state of that great samaya. From such a state of non-grasping, it is a deviation and error to divide the boundaries of protection, grasping and holding vows. This great expanse of land is, etc. Because the three realms are moistened by the great expanse of the Dharmakaya, this itself has never reached the state of Buddhahood from the beginning, and the six realms have not been arranged, but the land has been naturally suppressed. The nature of sentient beings' minds has not fully understood this land, and there is nothing that does not exist, because this great land also cannot find what is not the state of Buddhahood. Therefore, in this three-thousandfold world, entering the state of Buddhahood in stages, whatever is entered is entered through deviation and effort, which is a mistaken path. That itself is self-arisen wisdom, and especially wanting to arise in stages. Etc., the Dharma itself is the nature of great equality, and wisdom is the self-arisen wisdom, which is an unenterable nature, and has already naturally suppressed the earth. Who wants to cultivate wisdom, with the difference of increase and growth, to gradually increase and finally reach perfection? For this single great meaning, because of delusion, one falls into deviation, which is complete ignorance. There is no doubt that this is definitely lost from the meaning of the self-arisen essence. For things that have no object of thought, etc., here the faults of correcting the three doors are explained. Here, great wisdom is without thought, object of action, and non-dual. Because there is no clinging to the three times, the great equanimity yogi does not waver anywhere, and is inseparable from the natural state. Even so, because one has not found it, one wanders, the body dwells in a solitary place, adjusting and stopping the arising of the mind, clinging to speculation, these people have not separated from distinguishing between Dharma nature and characteristics, and therefore have fallen into a mistaken path.
Chinese
在那伟大的行持中，如实了知无有束缚与解脱。 意思是说，对于从未执著束缚的自性，那伟大的全然解脱，与希求束缚解脱的念头也已分离，如实了知无有有无二者。然而，那些盲昧者，由于心智未开，以各自守护的苦行，以根本和支分的分别念，将身语意三门束缚禁锢而安住，这是偏离了伟大的瑜伽，没有见到无有束缚解脱之义。 本来即是无造作。 意思是说，本来即是未曾错乱的自性，于法界中，觉性安住之处，自生显现，没有思虑的念头，唯有那自性本身显明，因此，密咒于此毫无错谬和遮障之处，连名字也没有。错谬和遮障本身，也只是在那自性中，显现为过失和功德。 如是思量之后，楞伽的 King 等下劣之身的勇士们，从各自的束缚中解脱，断除了希望和勤作的疑惑。 这是世尊开示，眷属获得了决定的信解。 这是中观瑜伽的意义，是十地之上的境界。 《开示一切法之盲》之品，这是品名。 第五十四章的解释完毕。 之后，楞伽的 King 菩萨摩诃萨，等等，总摄者以最后的钥匙，从三根本的意义中，提问了中间意义的伟大根本两个问题，即本体和了知的方便。 秘密主说： 楞伽的 King 啊，你所提问的殊胜问题，真是太好了。 这是世尊对所提问的两个问题，给予了两个赞叹。 所谓一切法的根本，是指菩提心的根本。 这是开示本体。 应当如是完全了知，这是指示了知心的方便，即佛和有情的心，以及心的自性，名言各异，但本体无别。 这也是以证悟和未证悟的根本，显现为光明佛和黑暗有情。 其余的词句，是开示详细阐述该意义的出处。 楞伽的 King 啊，就像世尊至尊秘密主