English
As the basis, in the secret essence of mind-nature, the great entity of self-nature where all dharmas converge. Therefore, since all dharmas arise from this, becoming the source of all, after truly knowing, realizing, and familiarizing oneself with this unerring and definite root, practicing like slow breathing, the inner heat of union; like prophecy, the external heat of signs; like the view of realization, the heat of awareness's own nature; like all awareness of the upper and lower paths, the heat of the nature's path; like abiding unchangeably in the state of realization, the heat of abiding transformation's dharma-nature; like the eighteen realms of demons, all the heat of manifest signs will arise. However they arise, without clinging to appearances, appearances are clear, without immediately fabricating with conceptual thought, the uncreated nature of dharma-nature is self-illuminating as it is. This is the great entity of clarity. Therefore, if one practices this great perfection, the exceedingly profound yoga of all, with the seven, one can experience the root of heat signs and all realizations, which is the supreme meaning of the convergence of all Buddhas' intentions. Sixth, from "All appearances are like illusions" to "There is no going in the realm," it is explained to clarify the faith in this meaning with twelve aspects. The signs of seeing and realizing as they are: When the wise realize all dharmas as illusions, then virtues also appear as illusions at all times, and they believe that faults have no substance. Without attachment to love, they believe that they are not disturbed by hatred. Knowing that phenomenal existence abides as one taste in the state of the dharma-nature of space, they believe that things have no self-nature. Awareness is separated from the realm of appearance, and cannot be measured by signs, so they believe that they are separated from the objects of the realm and mind. Or, since the aggregates cannot be measured, they believe that there is no object in the alaya. At the root of the fruit, the essence of dharma-nature becomes the alaya, and they believe that there is no other Buddha apart from mind-nature, and that they are primordially enlightened. Spontaneously accomplishing the countless wisdoms that naturally arise, flowing in various memories, clear in the three times, they believe that great compassion constantly arises. In the lamp of clear wisdom, in the mind
Chinese
相信镜子本身能以自显光明驱散无名的无明黑暗。相信万有之基犹如如意宝珠般，一切成就皆由自身之力而生。相信心性无生灭迁变，故无惧生死。相信证悟到本体无所确定，安住亦无所执，故不畏惧变迁。相信未证悟者无法被引导至证悟，因其已是本初成佛之义，故知无需任何作为和努力，无需勤作修持。若能确定意义并证悟理解之境，则三界皆为佛土。因此，相信无需经历地的次第，此乃彼等之义。第七，从“彼性大之语”至“义性由性生”之间所阐述的是，如此珍贵的口诀如何显现并传承的方式：此唯一真如之大义，甚深秘密之殊胜，即便每一字，皆经由诸佛之意而传承，以彼性之加持，如自显光明般，犹如明镜。对于持明者，以智慧传承亦是同样的道理，即自之本性自显光明。彼等乃以一词代表一义，故称每一字皆为传承，而无广说。对于个人，以耳传承是指，口诀之语无误地传承至三宝之库，即耳传口诀。因此，若从心性之外寻求，并以其他乘之门，以智慧、谋略和方法之三根本进行探究，亦不可得。因此，耳传口诀之秘密意义，唯由此密咒乘而生。简而言之，即由自明觉而生。此等亦为大圆满之时口诀之精要，如拉先观视之灯中所说：“广而言之，有四部经、明镜，七决定、决定已定、六理证，以理决定之十二等，于此论中以量观察。”如是说。第三有六：宣说歧途与遮蔽之体性，宣说歧途与遮蔽之因，无证悟而持经卷亦为歧途
English
Believe that the mirror itself can dispel the darkness of ignorance with its own light. Believe that the basis of all things is like a wish-fulfilling jewel, and all achievements arise from one's own power. Believe that the nature of mind has no birth, death, or change, so there is no fear of birth and death. Believe that having realized that the essence is not fixed in any way, and that there is no fixed abode, there is no fear of change. Believe that those who have not realized cannot be led to realization, because it is already the meaning of primordial Buddhahood, so know that there is no need for any action or effort, and no need to practice diligently. If one can ascertain the meaning and realize the realm of understanding, then the three realms are all Buddha-fields. Therefore, believe that there is no need to go through the stages of the ground, this is the meaning of those. Seventh, from "The words of the great Suchness" to "The meaning itself arises from itself" is what is explained, how such precious instructions appear and are transmitted: Each word of this great meaning of the only Suchness, the most profound secret of the extraordinary, is transmitted through the minds of all the Buddhas, and with the blessings of Suchness, it is like self-appearing light, like a mirror. For the Vidyadharas, the transmission through wisdom is also the same principle, that is, the self-appearing light of one's own nature. These are names representing one meaning, so it is said that each word is a transmission, and there is no extensive explanation. For individuals, transmission through the ear means that the words of the instructions are transmitted without error to the three treasures, which are the oral instructions transmitted through the ear. Therefore, if one seeks outside of the nature of mind and investigates with the three roots of wisdom, strategy, and method through the gates of other vehicles, one will not find it. Therefore, the secret meaning of the oral instructions transmitted through the ear arises only from this Mantrayana vehicle. In short, it arises from self-awareness itself. These are also the essence of the oral instructions at the time of Dzogchen, as it says in the Lamp for Viewing Laśana: "In detail, there are the four scriptures, the Mirror, the seven certainties, the certainties that are certain, the six reasons, the twelve certainties determined by reason, etc. In this treatise, one should examine with valid cognition." So it is said. The third has six: explaining the nature of straying and obscuration, explaining the cause of straying and obscuration, holding scriptures without realization is also straying.
Chinese
教法。 宣说偏离之对治方便。 宣说以证悟如何行持亦不束缚且得解脱，于舍弃偏离与障碍之事业中，宣说成为瑜伽之偏离。 初者，从“何者于他处”至“分别即是魔”之间宣说。 以根本中间之义，随之宣说偏离与障碍者，乃是何等下劣瑜伽士，若于自心自性光明之外寻求，追求道与果之甚深义，彼即是大士自身因错乱而偏离于执境之分别，落入错谬之道，而入于邪途。 何以故？ 于他境分别，乃是不能见义之黑暗障碍，彼压伏相续，遮蔽自性光明之法性，不见者，乃是障碍之自性。 是故，于义上虽无所遮与能遮，然若于法性自明未识而执为境者，彼即是见之障碍。 是故，于不可思议之法性上思议，或于无有对境上执为对境之分别，彼即是名为屡屡作正断之魔，故乃是漂泊于偏离与障碍中者。 决定义十经云： 遗失无戏论之义，行于相之道路，于离增益损减之法性上，以言词与文字诠说而偏离，有所诠说之分别即是障碍。 二者，从“魔即彼”至“过失与偏离障碍是”之间宣说。 彼中，偏离与障碍之魔之因，乃是于不可思议之彼性上分别，且特意寻求义，故是从错乱分别中生起者。 是故，于何等殊胜士夫，若已证悟自性平等之义本即如是，且于彼亦未生起执着，亦未生起任何分别者，则二取之魔又于何处存在，乃至连名字亦无。 是故，魔是从何而生起者耶？ 宣说近因者，乃是远离寻求法性之因，于无思无虑而自明者，若不如是知晓，而执取一真实义，且勤于显现亲近彼，并恒常精进
English
The teachings. Explaining the means of reversing deviation. Explaining that no matter how one practices with realization, one is neither bound nor liberated, and explaining that it is a deviation in the yoga of abandoning deviations and obscurations. Firstly, from "Whoever, elsewhere" to "That very thought is an obstacle" is explained. The root meaning of the intermediate explains the deviation and obscuration: Any inferior yogi who seeks elsewhere than the self-awareness of the mind itself, seeking the profound meaning of the path and the fruit, that very person, due to delusion from the great self, deviates into the thought of grasping objects, falls into the wrong path, and enters the wrong path. Why is that? Because conceptualizing other objects becomes a dark obscuration that does not allow one to see the meaning, and by suppressing the continuum, it obscures the Dharma nature of self-awareness, and not seeing it is the nature of obscuration. Therefore, although there is nothing to be obscured or obscured in reality, whatever takes as an object what is not aware of the self-illumination of the Dharma nature is the obscuration of view. Therefore, contemplating the Dharma nature, which cannot be examined for characteristics, as characteristics, or the conceptualization of taking as an object what is not an object of focus, is called an obstacle because it repeatedly creates a correct interruption, and thus it is wandering in deviation and obscuration. From the Ten Sutras of Definitive Meaning: Having lost the meaning of non-elaboration, one walks on the path of characteristics. On the Dharma nature free from exaggeration and denigration, one deviates by expressing it in words and letters. Conceptualization with expression is an obscuration. Secondly, from "The obstacle is that very thing" to "Faults, deviations, and obscurations are" is explained. The cause of the obstacle of deviation and obscuration is the conceptualization of that very nature, which cannot be examined, and the special pursuit of meaning, so it arises from that erroneous conceptualization. Therefore, for any supreme being who has realized that the meaning of self-sameness is inherently so, and in whom no grasping arises in that very thing, and no conceptualization arises, where is the demon of duality, and even the name does not exist. Therefore, from what does the demon arise? The proximate cause is explained: Because it is free from the cause of seeking the Dharma nature, it is self-illuminating without thought, but not knowing it as such, one grasps one true meaning and strives to become manifestly familiar with it, and constantly strives.
Chinese
这是由于执着所产生的。因为不了解它就是伟大的自性。因此，认识到法性是伟大的自性，并且在那之中也没有任何概念的介入，实际上，由于没有努力和勤奋，所以不会产生任何其他的魔，因为没有二元执着。如果说只是处于遗忘的状态，那也是不合理的。为什么呢？因为在没有见到不修或修而处于遗忘状态的意义之前，不通过努力的方法来精进，而是以懈怠的懒惰来对待，这本身就是以不见意义的理由而被称作魔，所以不会处于遗忘的状态。如果说是要努力，那么就像所说的那样，过失和错谬的遮蔽，对于法性来说，因为已经完全脱离了好坏的说法，所以在那里，连说和想都没有，如果把离相的法性，称作大平等性，执着为一种功德，从将平等性视为对境并接受它而产生。如果说没有错谬的方法的意义的自性是什么呢？如果任何一位殊胜的人士战胜了那种邪见，法性，意义的实相，三轮无别的自性，功德自然成就而圆满，即使对于那本身，也脱离了在那里作意的说法，因为没有将大平等性视为对境，所以不去看它，心也不跟随它，不使之显现，不介入任何概念，对于毫不动摇的，远离边际和中心的证悟体验生起的状态来说，哪里会有错谬的过失和错谬的遮蔽呢？因为二元见完全清净，即使寻找也找不到。因此，对于有缘修持甚深法的人来说，对任何事物都没有执着，只是完全脱离了特意去做。因此，即使对于没有通过作为来学习的那个本身特意去做，由于努力和勤奋的错误，以及不见意义，就会产生过失和错谬遮蔽的巨大障碍，因为是二元分别。在《十义经》中说：因此，这种诽谤和错谬的遮蔽，在有实执着的有情心中显现。对于超越分别的禅定和不可思议的境界来说，我没有说过有错谬的遮蔽。又说：如果不认识自己的自性，遮蔽就被称为遮蔽。自己的。