English
Even more serious than the sin of killing. Because one has not realized oneself and has not gained certainty, but speaks Dharma to others, the sin is even heavier. Because this will lead others astray, making it impossible for oneself and others to have the opportunity to be liberated in samsara, like a stone sinking into the depths of samsara. The second part is divided into five aspects: instructing the method of abiding, instructing the nature of samadhi, explaining the merits of samadhi, pointing out the erroneous places, and explaining the method of preventing them. The first part starts from "the unthinkable nature of Dharma" after the seven verses, and ends with "only thus," in order to indicate the means of entering the Mahayana after these. Therefore, for those with superior and sudden wisdom, the method of abiding is: to abide as it is in the appearance of the nature of reality, which is the unthinkable nature of Dharma. The mind has no thoughts or considerations, and so is awareness. Therefore, without any thought with discriminating mind, only abiding in the unaltered suchness of Dharma, away from the realm of elaboration, without wavering, and without being tainted by fabrication, this is the supreme means. As the Kun Dus says: "Therefore, this special samadhi, the yogi should practice in harmony, all unthinking and unborn, cutting off the distinctions of the realm of space." If one abides in this way, the function of the mind cannot reach it. Therefore, the meaning of all the unthinkable dharmas of samsara and nirvana is gathered in the unthinkable nature of Dharma, which is the suchness without attachment. There is no other Dharma besides this. Therefore, abiding unmovingly in this way, the great abiding that does not abide, is the state of self-manifestation and spontaneous accomplishment, where awareness is self-luminous and vast. The second part, from "away from the edge and the middle" to "away from the expression of appearance." So, how to understand the unerring view, that is, the sudden entry of the mantra vehicle? The secret nature of Dharma, which is away from the expression of edge and middle, if one truly understands and ascertains this suchness, then the mind does not rely on anything, does not abide in the middle way or Dharma nature, does not distinguish between good and bad, etc., for the Dharma nature without self-nature or without characteristics, seeing and hearing, etc., are not obstructed but are away from it, any expression of characteristics
Chinese
此外，没有任何事物能够显现任何事物的真实本质。因此，不作任何思维的心，本身就与刻意造作的努力完全分离。这样的意义，在任何边际都未曾出现过，因此，无显现的法性，也与显现在中央的名称相分离。由于没有“无边”这样的称谓，因此，在超越一切目标、思想和言语的自性觉知的本质中，赤裸裸地见到，并安住于不动的境界中。正如《心之大河续王经》中所说：法性没有相状，法性没有目标，因此，不能被感官所见。无目标，遍及一切，即是真如。并且，安住于这无法言说的境界中，这样的瑜伽士是幸运的。法性是宝藏，如同虚空一般。瑜伽士是法性，因为如此。等等。第三部分分为两点：阐述不依赖于业和时间；阐述具备四种功德。第一点：如上文所说，从“因此，边际中央”到“的想法之上没有遗漏”之间阐述。通过渐进的方式，长期获得五种功德的方式，因此，与边际中央分离，对于大平等性的意义，不分次第地完全融入，一次性地进入其中的瑜伽士，那些最殊胜的安住方式已经阐述完毕，是超越思维的。像这样理解密咒的意义后进行禅修，就是进入果位本身，因此，如果精进，则不依赖于禅修场所的长短，同样地，也不依赖于有什么样的业力残留，以及什么时候能够成就的想法之上，没有任何遗漏，因为安住于无谬误的核心中，所以不依赖于业力的大小和期望努力。第二点：从“对于此，如是”到“不是那些处所”之间阐述。这是为什么呢？因为，如果不是将觉性如法性一般完全融入，而是像安住一般地安住于平等性的境界中，那么，不需要一刹那的时间，立刻，自生智慧就会显现给自己，自性觉知会在平等的虚空中显现，对于这样的状态，没有期望和疑虑。因此，在这里，密咒本身的渐进方式，相对于甚深的一体性来说是长
English
Furthermore, without anything, nothing whatsoever of the essence of things can be made manifest. Therefore, the very non-conceptual mind is itself completely separated from even the mere effort of deliberate action. Such a meaning has never occurred at any extreme, so the nature of reality, which is without appearance, is also separated from the term that appears in the center. Since there is no designation of being "without limit," one sees nakedly the essence of self-awareness that transcends all aims, thoughts, and expressions, and abides in an unwavering state of contemplation. As it says in the King of Tantras, the Great River of Mind Sutra: The nature of reality is without characteristics. The nature of reality has no object of focus. Therefore, it is not to be seen by the senses. Being without object, pervading, is suchness. And: By abiding in this that is beyond expression, this yogin is fortunate. The nature of reality is a treasure, like the nature of space. The yogin is the nature of reality, because of that. And so forth. The third has two parts: showing that it does not depend on action and time; explaining that it possesses four qualities. The first is: The above, from "Therefore, the edge center" to "There is nothing left on the thought." is shown by: By gradually, for a long time, the way to obtain the five dharmas, therefore, separated from the edge center, for the meaning of great equality, without sequence, completely integrated, the yogi who enters into it all at once, the way to place those most supreme ones has been explained, it is beyond thought. Meditating after understanding the meaning of the secret mantra in this way is entering into the fruit itself, so if you are diligent, it does not depend on the length of the meditation place, and similarly, there is nothing left on the thought of what karma is left, and when it will be accomplished, because it abides in the infallible core, so it does not depend on the size of the karma and the expectation of effort. The second is: From "For this, as it is" to "Those are not the places." is shown by: Why is that? Because, if the awareness is not completely integrated as the nature of reality, but is placed in the state of equality as if it were placed, then, without taking even a moment, immediately, the self-born wisdom will appear to oneself, self-awareness will become clear in the space of equality, and for such a state, there is no expectation or doubt. Therefore, here, the gradual way of the secret mantra itself is long in relation to the profound oneness.
Chinese
虽然显现如幻象，但因与无二因果结合，故不依赖于它。所有的歧途也无需破斥便可自行止息。为什么呢？因为顿入者从大平等菩提心之界中，事情如是未动摇，未进入任何概念，因此不会堕入显现为色界之城的歧途。如果执着，即使执着于天神也是束缚之因；如果思辨，即使思辨真谛也是魔。因为未曾如此执着于大平等之三摩地的滋味，又怎会堕入无色界，显现为无有呢？不会堕入，故无歧途。心的本性显现，因平等之智慧自明，因此不会堕入声闻寂灭的片面之处，故无堕入遮止。第四有七：即见解之歧途、乘之歧途、誓言之歧途、地之歧途、智慧之歧途、禅修之歧途、行持之歧途的阐述。第一，从“有和无的”到“散乱即是病”之间所阐述的是，因执着之过失而堕入中观的状况。心的法性已确立为远离有显现和无空性二边，通达一切法皆为法性离戏，不离自性，便是无误地修持超越边际之瑜伽甚深之义。如《心总持大经》云：“大智慧难得，深细且难悟，法性不可得，示现如幻象，幻象虽显现，其中何有实？”又云：“不可寻之法性，不寻而住即是修，法性如是平等相，无有对境即普贤。”因此，在此处，以顿入之见，不误解其义之实相，即是如此确定无疑之至高者，心怀此念而执着，如中观派般立誓“如此确定”，乃是因错乱于大秘密之三摩地自明，对无有记号、歧途、希冀和疑虑之义，而显现为歧途和遮蔽，无法得见真义。如此执着于心念本身即是过失的理由是：为何显现呢？
English
Although appearing like an illusion, it does not depend on it because it is combined with the non-dual cause and effect. All wrong paths are also blocked without the need for refutation. Why? Because the one who enters suddenly, from the realm of the great equal Bodhicitta, the matter remains unmoved as it is, and does not enter into any concept. Therefore, it will not fall into the wrong path of appearing as the city of the form realm. If attached, even attachment to gods is the cause of bondage; if speculated, even speculation on the truth is a demon. Because one has not been so attached to the taste of the great equal Samadhi, how can one fall into the formless realm, appearing as non-existent? It will not fall, so there is no wrong path. The nature of mind manifests, because the wisdom of equality is self-illuminating, therefore it will not fall into the one-sided place of the Hearers' peace, so there is no falling into obstruction. The fourth has seven: namely, the explanation of the wrong path of view, the wrong path of vehicle, the wrong path of samaya, the wrong path of ground, the wrong path of wisdom, the wrong path of meditation, and the wrong path of conduct. The first, from "of existence and non-existence" to "scattering is the disease" is explained, which is the situation of falling into the Middle Way due to the fault of clinging. The Dharma-nature of mind has been established as being free from the two extremes of existence appearing and non-existence emptiness. Understanding that all dharmas are the Dharma-nature free from elaboration, and not moving from one's own nature, is the very practice of the profound meaning of yoga that transcends boundaries without error. As the Great Sutra of Mind Dharani says: "Great wisdom is difficult to obtain, deep and subtle and difficult to understand, Dharma-nature cannot be found, shown as illusion, although illusion appears, what reality is there in it?" It also says: "The Dharma-nature that cannot be sought, abiding without seeking is meditation, the nature of Dharma is thus equal, without object is Samantabhadra." Therefore, in this context, with the view of sudden entry, the reality of not misunderstanding its meaning is that it is indeed the supreme one that is so certain. Holding this thought and clinging, like the Madhyamikas vowing "so certain", is because of confusion in the self-illuminating Samadhi of the Great Secret, appearing as wrong paths and obscurations due to the meaning of having no signs, wrong paths, hopes, and doubts, and failing to see the true meaning. The reason why clinging to the mind itself is a fault is: why does it appear?
Chinese
因此，如果区分中边并排除边而成立中，那么，如果存在确认为中观法性的中，则依赖于此的边也会自然产生。由于本来就远离边，因此无中，边的显现也会自然消失，因此，对于不符合执着于边中的分别念，任何排除的观念都不会存在。如果也不追求法性为目的，那么边又怎么会产生呢？这由自性之理所阐明。因此，区分中边本身就是这样从意义上退失的，所以是极大的秘密之病。第二是，下面从“地与解脱”至“成为伟大”之间所阐述的。因此，由于禅修的偏差，因此汇集于此的是因的行为。以总结的方式说，如十地波罗蜜多，八解脱和三等，如三十七菩提分法，所有被置于白净方面，以获得果法身大菩提的事业，都是无法用心思量的法性，是不能显现远离造作之义的本质的偏差的悬崖和巨大的障碍。那为什么呢？如果不思维任何事物，那么思维未动摇的事物，就会搅浑智慧之海。如果思辨的浑浊未消除，则无法看见。第三是，从“极难超越”至“无中执何错”之间所阐述的。甚深瑜伽的誓言，极难超越的殊胜苦行是，心的法性，大明点，本来未造作的如是性，如实之真如的自性，即是无超越、退失和守护。不可思议的殊胜胜者，导师至尊善逝，所有一切都难以从中超越，因此唯有安住于彼大誓言的自性中。对于如此的自性，没有任何需要守护的界限，瑜伽士以何种方式区分宗派，又以何种律仪守护界限呢？这是从无法守护的法性誓言中偏离，因此是从意义上迷乱。第四是，从“广大周遍”至“地界何行谬”之间