Chinese
虚空是谁也没有造作的，因为没有造作，所以成立为无对治之义的自性。譬如，心之法性，其本身即是秘密之界，此如是之自性，也不是由堪布所成办，所以是谁也没有造作的。因为本来成就，所以堪布本身也不可得，所以也没有作者。本来因缘本身就圆满为果，已经成立为无二大，所以不是从因所生，也不是由缘所生，不是由它们立即成办。如是，没有因缘，三时之流不间断的自性，因为与因缘不相符，所以最初不生，因为没有对治，所以最后不灭。三时平等之性，因为离境并且没有俱生之自性，所以最初和最后都不可得。在圆满为大自性时，因为远离希求和疑虑，所以也没有得到和没有得到。如是，真如自性不是从自身之外去寻求，因为不可成办，所以没有希求和勤作。如是，由十二种理成立，法性无为不是造作和安立，因为远离坏灭，所以没有能胜伏的对治。其本身即是四大根本秘密如是之义，被称为胜义界。因此，要远离作者和坏灭之对治，而于义上修持。第四有二，即：开示见，宣说三摩地。第一有三，即：以譬喻见义之方式，义之广大类目，以及宣说其错谬和遮蔽。第一有二，即：略说，广说。第一是，从《楞伽经》到“获得心性”之间所开示的，根本的譬喻是为了开示寻求中观之义的不同方法。楞伽之主，这样称呼之后，这样显示不符之譬喻义，譬如外道或者下乘者之类。如果有人试图寻找虚空之边际，并开始寻找，因为它的边际是不可寻的，所以寻找也不会找到边际，因为它远离边际。因此，如果有人知道虚空之义仅仅是开辟机会，那个人就是虚空
English
The sky is not made by anyone, and because it is not made, it is established as the essence of meaning without an antidote. Just as the nature of mind, which itself is the secret realm, this very essence of suchness is also not accomplished by a Khenpo, so it is not made by anyone. Because it is already established, even the Khenpo himself is not found, so there is no maker. From the beginning, the cause and condition themselves are perfected as the result, and it is already established as the great non-duality, so it is not born from the cause, nor is it produced by the condition, and it is not immediately accomplished by them. Thus, without cause and condition, the nature of the uninterrupted flow of the three times is not born in the beginning because it is incompatible with cause and condition, and it does not perish in the end because there is no antidote. The nature of equality of the three times is not perceived in the beginning and the end because it is separate from the object and has no co-emergent essence. In the perfection of the great self, there is neither attainment nor non-attainment because it is free from hope and doubt. Likewise, the nature of suchness is not to be sought from other than oneself, and because it cannot be accomplished, there is no hope or effort. Thus, established by twelve reasons, the unconditioned nature of Dharma is not made or established, and because it is free from destruction, there is no antidote to overcome it. That itself is the great root, the secret meaning as it is, the sacred realm known as the four fundamental meanings. Therefore, one should be separated from the maker and the antidote of destruction, and practice in meaning. The fourth has two parts: showing the view, and explaining the samadhi. The first has three parts: the way to see the meaning with examples, the great categories of meaning, and explaining its mistakes and obscurations. The first has two parts: brief explanation, and detailed explanation. The first is, from the Lankavatara Sutra to "finding the nature of mind," the root example is to show the different ways of seeking the meaning of Madhyamaka. O Lord of Lanka, after calling out in this way, this shows the meaning of the dissimilar example, such as the Tirthikas or the Hinayana. If someone tries to find the edge of the sky and starts searching, because its edge is unsearchable, searching will never find the edge, because it is far from the edge. Therefore, if someone knows that the meaning of the sky is only to open up opportunities, that person is the sky.
Chinese
仅仅是认识自己的自性，才能找到终点。就像那样，在这里，即使通过分析来寻找，也看不到意义。只有通过自己心的平等意义，才能确定意义的本质，心的法性是什么样的。如果努力去分析和寻找，去判断它是否存在、是常还是断等，那么永远也看不到伟大的意义。那是因为什么呢？因为自证从一开始就脱离了基础和根本，无法成为行为的对象，对于超越思考分析的事物进行思考分析是找不到的，反而会再次陷入错误。那么，通过什么方法才能了解呢？自证菩提心大乐，从没有依靠的基础和产生的根本的自性中，对于任何事物都不确定，无碍地产生一切的自生智慧，不思考不分析，如实地成为法性，哪位圣者认识到这一点呢？那就是无需努力学习的伟大之学，不思考就能如实到达，这就是心性之义，是无所得之得，是真正的获得。因此，对于任何事物都无法思考，不思考本身就是解脱，因为没有执着。如虚空大般所说： “以大胜大甚深者， 功德无有任何赞颂。 诸法如实不动摇， 无为而解脱亦解脱。” 以及《圆满智慧》中所说： “无思自然安住， 非有亦非无。 自明显智如日之光， 普贤如来之意。” 这就是所说的意义。第二部分有三个方面：揭示了证悟心的无偏性就是获得；揭示了通过获得，一切都显现为无二；揭示了获得的功德，即不舍弃痛苦而解脱。第一部分，从“心以心寻”到“证悟即是”，揭示了这一点。因此，为了揭示努力寻找是错误的，自己的心性未被改变，本是意义的精华，但愚笨的人们不了解这一点，通过心的思考分析和推理来分析事物，在其他地方寻找心的本质的成立之处，这样永远也找不到本来的心，无法与心的本质相遇，只会再次陷入错误。因此，无论哪个众生，自己的心
English
Only by knowing one's own nature can one find the end. Just like that, here too, even if one searches through analysis, one does not see the meaning. Only through the meaning of one's own mind's equanimity can one ascertain the essence of meaning, what the nature of mind is like. If one strives to analyze and search, to judge whether it exists or not, is permanent or impermanent, etc., then one will never see the great meaning. Why is that? Because self-awareness is from the beginning free from foundation and root, cannot be made an object of action, and analyzing and thinking about what is beyond thought and analysis will not find it, but will instead fall into error again. So, by what method can one know? Self-awareness, the great bliss of bodhicitta, from its very nature without a basis to rely on or a root to generate, is not fixed on anything, and the self-arising wisdom that arises without obstruction, without thinking or analyzing, as the nature of reality as it is, whoever knows that, that is the great learning without learning through effort, arriving as it is without thinking, that is the meaning of mind itself, the attainment without attainment, the true attainment. Therefore, since one cannot think about anything, not thinking itself is liberation, because there is no clinging. As the Great Sky says: “Greater than great, most profound, No qualities are praised. All things as they are, unmoving, Liberation is also liberated by non-action.” And as it says in the Perfection of Wisdom: “Without thought, naturally abiding, Neither existent nor non-existent. The light of self-illuminating wisdom like the sun, The intention of Samantabhadra Buddha.” That is the meaning of what is said. The second part has three aspects: revealing that realizing the impartiality of mind is itself attainment; revealing that through attainment, everything appears as non-dual; revealing the qualities of attainment, that is, liberation without abandoning suffering. The first part, from "Mind seeks mind" to "Realization is that," reveals this. Therefore, in order to reveal that searching through effort is mistaken, one's own mind-nature, unaltered, is the essence of meaning, but ignorant people do not understand this, and analyze things through mental analysis and reasoning, seeking elsewhere for the establishment of the essence of mind, in this way one will never find the original mind, one will not meet the essence of mind, but will only fall into error again. Therefore, whatever being, one's own mind
Chinese
像为了寻找边际、深浅、基础和根本而进行研究的唯识宗，以及愚钝之人区分心的中央和边缘并舍弃边缘的中观宗一样，那些人努力寻找无偏颇之本质，又怎么能找到呢？因为找不到，所以永远也找不到。不寻找本身就是最大的寻找，因为他们偏离了这一点。通过分析会产生分别念的边际，后者以前者为依据，通过努力修行而陷入循环。因此，口诀中说：‘要指示和理解的事物本身，就像佛陀的教言一样，分析词句的边缘，因为执着于衡量，所以会产生执着，因此，指示者（心）的相续会陷入循环。’此外，秘密主喜饶多杰所著的《四滴禅定》中说：‘对于自心显现的意义，如果长期期望成就，就像在虚空中寻找边际一样，期望成就却不会成就。不是关闭了入口，而是自生智慧不会成就。不是切断了外道，而是错误的依据不会消失。’这就是所说的意义。那么，不错误的方便是什么呢？就像锋利的刀一样，自己的心如何指向自己的心呢？无法指向任何一边。那为什么呢？如果说在心中寻找的事物是实有或非有，如果存在，那么心的实有是什么作用呢？如果不存在，那么心的名称如何安立呢？因此，无法如此指示。那么，它的本质是什么样的呢？它本身在本质上既不是实有也不是非有，而是像无数种事物的现象一样显现，显现为任何事物，并且在自显现中是脱离二元的本质，是法性菩提心。因此，菩提心是不舍弃任何一方的伟大意义，不作任何思考，不作任何意念，通过这种方式证悟的瑜伽士，如果对自己的觉性不舍弃任何一方的执着，那么对边际的一切执着也会如此不舍弃而自然清净。因此，真正的意义本来就是自性，不是对境，也不会动摇任何相状而进行观察。
English
Like the Mind-Only school, which investigates to find the edge, depth, foundation, and root, and like the Madhyamaka school, where a dull person distinguishes the center and edge of the mind and abandons the edge, how can those people find the essence of impartiality by striving to find it? Because they cannot find it, they will never find it. Not seeking is the greatest seeking, because they deviate from that. Through analysis, the extremes of conceptualization arise, and the latter relies on the former, becoming caught in a cycle through effort and practice. Therefore, in the oral instructions, it says: 'The very thing to be indicated and understood is like the Buddha's teachings, analyzing the edges of words. Because attachment arises from holding it as a measure, the continuum of the indicator (mind) becomes cyclical.' Furthermore, in the 'Four Drops of Meditation' by Guhyapati Garab Dorje, it says: 'Hoping for the meaning that appears in oneself to be accomplished from afar is like seeking the edge in the sky. Hoping to accomplish it, it will not be accomplished. It is not that the entrance is blocked, but self-arisen wisdom will not be accomplished. It is not that the outer path is cut off, but the mistaken reliance will not cease.' This is the meaning of what was said. So, what is the unerring method? It is like a sharp weapon; how does one's own mind point to its own mind? It cannot point to any side. Why is that? If one says that the thing sought in the mind is either existent or nonexistent, if it exists, then what is the function of the mind's existence? If it does not exist, then how is the term 'mind' applied? Therefore, it cannot be indicated in this way. So, what is its nature like? That itself is not established as either existent or nonexistent in its essence, but manifests like the phenomena of countless things, appearing as anything, and in its self-appearance, it is the essence of freedom from duality, the dharmata bodhicitta. Therefore, the great meaning of bodhicitta, which does not abandon any aspect, is realized through not thinking about anything, not focusing on anything. If a yogi does not abandon attachment to one's own awareness, then all attachments to the extremes are also not abandoned in that way, but are naturally purified. Therefore, the true meaning is inherently self-existing from the beginning, is not an object, and is contemplated without wavering in any characteristic.
Chinese
因为它超越了一切行为的范围。对它进行越多的分析，就会产生分别念；越多的思考，就会产生执着；越多的执着，就会产生固执，因此无法正确地看到它，所以要远离这些。因此，如果如实地将这样的意义理解为自证，那么未被改造的法性是不会产生的。如果不用头脑去分析、思考、执着，那么根本的意义就会自然而然地实现，那就是唯一的真谛，无需在其他地方寻找。就像三身庄严的禅定中所说的那样：不可言说，无有边际，如虚空般的空性。在虚空的空性中，没有生与死。没有生与死，即是菩提心。不离不合，安住于自身。因为本来就存在，所以无法修证。无需修证，自然成就三身之空性。自生自解脱，不变的命脉。深奥且难以探究，细微的道路。他人难以理解，广大的境界。深奥的，伟大的瑜伽士之义。虽然无有粗细地存在着，但向外看是错误的道路。就像这样。第二部分，从“心寻心”开始，到“无明显现为二元”为止，所阐述的是：如果没有任何概念介入的心，不去寻找任何东西，那么仅仅是寻找心性本身，就是正确的寻找。如此寻找时，任何地方都不动摇的意义，在任何地方都不成立的无有觉知中，转变为自证，以轮回显现为法性的见地，如果获得最高的暖相，那么在名言上就获得了心之法性。如果以这样的见地获得那至上的暖相，那么因为本体没有确定性，所以自生的智慧精华，菩提心，什么也不是，而是伟大的自性，正确地认识到这一点才是正确的意义。因此，在那无有边际，自发光明的广大空性中，因为远离了是与非、有与无的界限，所以自显的法性，无论是什么都可以，不舍弃任何一边，本来就远离，那本身就是事物之法性，一切法之意义的精华，菩提胜义之状态或至上的主尊。因此，以不颠倒地指示意义之本体的方式，轮回的显现和本体的法性这两者，在基础如来藏上并不是二元的，因为没有差别，就像海螺和白色一样。