English
Therefore, if one distinguishes between the center and the edge, and eliminates the edge to establish the center, then, if there is a center that is determined to be the nature of the Middle Way, the edge that depends on it will also naturally arise. Since it is inherently free from the edge, and therefore there is no center, the appearance of the edge will also naturally disappear. Therefore, for the discriminating thoughts that cling to the edge and the center, no eliminating concept that is inconsistent with the meaning will exist. If one does not pursue the nature of reality as the goal, how can the edge arise? This is clarified by the reason of its own nature. Therefore, the very distinction between the center and the edge is a great secret disease because it is a degeneration from the meaning. The second is explained from "ground and liberation" to "becoming great" below. Therefore, because of the deviation of meditation, the actions of the cause are gathered here. To summarize, like the ten grounds of the pāramitās, the eight liberations, and the three, etc., like the thirty-seven factors of enlightenment, all the activities that are placed on the white side to attain the great enlightenment of the result, the Dharma body, are the nature of reality that cannot be conceived by the mind, and are the cliff of deviation and the great obstacle that does not allow the essence of the meaning of being free from effort to be seen. Why is that? If one does not think about anything, then thinking about what is unmoved will stir up the ocean of wisdom. If the turbidity of speculation is not cleared, one cannot see. The third is explained from "extremely difficult to transcend" to "what to hold from nothing is wrong." The vow of profound yoga, the supreme asceticism that is extremely difficult to transcend, is the nature of the mind, the great bindu, the suchness that is naturally unconditioned, the essence of the thusness as it is, which is without transcendence, degeneration, and protection. All the inconceivable supreme victors, the guide, the supreme Sugatas, are difficult to transcend from it, therefore, they only abide in the nature of that great vow. For such a nature, there is no boundary to be guarded. In what way does a yogi distinguish sects, and with what discipline does he guard the boundaries? This is deviating from the vow of the nature of reality that cannot be guarded, therefore, it is a delusion from the meaning. The fourth is from "vastly pervasive" to "what ground to traverse is wrong."
Chinese
通过这些来展示，三界一切都被广大遍布的法身所覆盖，这无二智慧上师的殊胜之地，原本就不是通过次第来行进的，而是将六道众生都自然安置于佛的境界，安住于这未加修饰的圆满大地上，因为在这心的法性虚空中没有任何未被证悟的事物，所以也找不到任何不是佛之境界的法。因此，在这广大的虚空中，三千世界都自然安住于佛的境界，如果想要通过勤奋努力来行进十地次第，那就是人为的歧途，是错误的道路。第五是，从“彼性即觉”到“必定由此错谬”之间所展示的内容是：心的法性，这伟大的平等性，即是真如，即是自性觉知，它以远离生灭的自生智慧的体性，无法行进，原本就是解脱的。如果有人通过修持道之智慧，认为觉性会逐渐产生增益和增长的差别，最终会产生圆满的果实，那么这些人就是因为不明白这顿悟的伟大意义而犯了错误。因此，心的法性没有因缘，自生之心髓原本就安住，如果有人不确定是否会从了知此意义的自性觉知中必定错谬，那也是没有疑问的。第六是，从“思虑之境”到“心作意入歧途”之间所展示的是：阐述了三门造作的过失，即在此，对于没有修持、思虑、行为和目标的大智慧，这无二的自明觉性，不执着于三时的念头，安住于伟大的舍弃瑜伽士，因为没有任何动摇，所以与未加修饰的真实如是之性无有分离，原本就是如此。然而，因为没有正确地认识到这一点，没有离开散乱，身体住在寂静的地方，人为地制造内心的感受，执着于阻碍的分别念，这些人与区分法性和相状无有分离，所以进入了歧途，陷入了下乘道。第七是，从“一切大解脱”到“偏离大性”之间所展示的是：一切法自解脱于心性之中，因此，对于这伟大的实相，原本就没有执着，所以最终解脱。
English
These show that all three realms are covered by the vast and pervasive Dharmakaya, this supreme state of non-dual wisdom guru is not traversed gradually from the beginning, but naturally arranges all six realms of beings in the state of Buddhahood, abiding in this unadorned and complete great ground, because there is nothing that has not been realized in this space of the mind's Dharma nature, so no Dharma that is not the state of Buddhahood can be found. Therefore, in this great space, all three thousand worlds naturally abide in the state of Buddhahood without being arranged, so if one wants to traverse the ten bhumis gradually through diligent effort, that is an artificial deviation, a wrong path. Fifth, from "That nature is awareness" to "Certainly deviates from this" shows that the Dharma nature of the mind, this great equality, is Suchness, is self-awareness, which is the nature of self-born wisdom free from arising and ceasing, is not traversable, and is liberated from the beginning. If someone cultivates the wisdom of the path, thinking that awareness will gradually produce the difference of increase and growth, and eventually produce the perfect fruit, then these people are only mistaken because they do not understand the great meaning of this sudden enlightenment. Therefore, the Dharma nature of the mind has no causes and conditions, and the self-born essence abides from the beginning. If one is not sure whether one will certainly deviate from the self-awareness that knows this meaning, there is no doubt about it. Sixth, from "The object of thought" to "Mind's fabrication enters the wrong path" shows that: explaining the faults of the three doors' fabrication, that is, here, for the great wisdom that has no cultivation, thought, behavior, and object, this non-dual self-illuminating awareness, without clinging to the thoughts of the three times, abiding in the great equanimity yogi, because there is no movement, so there is no separation from the unadorned and true as-it-is nature, it is originally like this. However, because they have not correctly recognized this point, and have not left distraction, their bodies live in solitary places, artificially creating inner feelings, clinging to the discriminating thoughts that obstruct, these people are inseparable from distinguishing Dharma nature and characteristics, so they enter the wrong path and fall into the lower vehicle. Seventh, from "All great liberation" to "Deviates from the great nature" shows that: all Dharmas are self-liberated in the nature of mind, therefore, for this great reality, there is originally no clinging, so it is ultimately liberated.
Chinese
甚至没有想要成为某种东西的观念，而是在自然共同圆满的自性中确信。这些下等者，因为没有理解这一点，所以执着于各自应该守护的根本和支分的苦行，以三门束缚，安住于取舍的行为中。这完全偏离了彻底解脱的大瑜伽，仅仅是没有见到无缚无解的意义。第五，从“本来未作”到“自身即是那”。所显示的是，从原始以来，未曾改造、未曾混淆的法性，在那唯一的法界和智慧无二无别地安住，无有遮蔽的智慧自然显现，没有任何思虑的观念，在那唯一的真如中显现。一切皆是法性之展现，秘密真言的秘密心髓怎么会有过失之处呢？过失和遮蔽本身也是那真如的自性，因此过失显现为功德，在唯一的明点中不可分离，因此连过失和遮蔽的名称也没有。在《总集经》中说：“因此大集会之众，心是真正的道路，如空中鸟迹不可寻，被称为无过失之道。”第三，从“如是说”到“已断绝”。所显示的是，如是商议后，佛陀开示说，以楞伽主等下劣之身的菩萨们，从被种种错谬的分别念所束缚中完全解脱，断绝了对其他果位的希望和勤作的怀疑，获得了确定的信心。这样的证悟，如所说是中观瑜伽的意义，那是十种名相中最初的境界。此品名为：在诸佛意总集大经中，从意义之主，如虚空无边般显示一切法之镜，法性无边之品，第五十四品，已清晰解释阐述完毕。第二，解释不合顺的过失之根本，有四：略说，广说，以经、律、论、窍诀之例消除黑暗的疑惑，结尾。第一，从“此后又”到“显现为明暗二者”。
English
Even without the notion of wanting to become something, but being certain in the nature of spontaneous co-emergence. These lower ones, because they have not understood this, cling to the asceticism of the root and branches that each should guard, binding the three doors, and abiding in the conduct of taking and rejecting. This completely deviates from the great yoga of complete liberation, and is merely not seeing the meaning of no bondage and no release. Fifth, from "Primordially Unfabricated" to "Oneself is That." What is shown is that from the beginning, the Dharma-nature that has not been fabricated or adulterated, in that very nature, the two, space and awareness, abide without separation, and the unobstructed wisdom naturally arises, without any notion of thought, and is clear in that very suchness. Since everything is the expanse of Dharma-nature, how could there be any fault in the secret essence of secret mantra? Faults and obscurations themselves are also the nature of that very suchness, so faults appear as virtues, and there is no separation in the sphere of the single bindu, so there is not even the name of fault and obscuration. In the Kun Dus it says: "Therefore, the assembly of the great gathering, the mind is the true path, like the path of birds in the sky without trace, it is taught as the path without fault." Third, from "Thus it is said" to "has been cut off." What is shown is that, having discussed thus, the Buddha taught that the Bodhisattvas of inferior bodies, such as the Lord of Lanka, were completely liberated from being bound by various erroneous thoughts, and having cut off the doubt of hope and effort for other fruits, they gained certain confidence. Such realization, as explained, is the meaning of Madhyamaka Yoga, which is the first of the ten categories. The name of the chapter is: In the Great Sutra of the Gathering of the Intentions of All Buddhas, from the Lord of Meaning, like a mirror of all dharmas, like the sky without limit, the chapter showing the limitlessness of Dharma-nature, the fifty-fourth chapter, has been clearly explained and elucidated. Second, explaining the root of faults that are discordant, there are four: brief explanation, extensive explanation, dispelling the darkness of doubt with examples from sutra, tantra, and pith instructions, and conclusion. First, from "Then again" to "appears as both darkness and light."
Chinese
此钥匙仅显示直接含义。从显示象征性例子的根本开始，然后，楞伽的统治者，菩萨摩诃萨，向导师秘密主询问了关于三个根本的最后一个钥匙，所有中间事物的黑暗，以及哪个是根本的大类别的意义的问题。 “秘密主啊，被称为万法之根的本质是什么？通过什么方法才能完全了解它？” 这样问了两个问题。导师秘密主回答说：“楞伽的统治者啊。”这样称呼他，并对提出的两个问题给予了两个好的回答。“无论在哪里，这个神圣的问题对自身和他人都非常好。被称为万法之根的是觉悟，如果理解它，就是超越；如果不理解它，就是轮回的根源，即法性菩提心。”这是显示本质。“如何理解它”的答案是：“菩提心应该通过这种方式，通过近距离展示的方法来完全理解：所有佛陀的心之法性和所有众生的心之法性，虽然名义上有所区分，但本质上没有区别，应该理解为远离戏论的自性。”法性是理解与不理解的根源，显现为黑暗轮回的众生和显现为超越痛苦涅槃的佛陀。剩余的词语和段落象征着扩展意义的来源。分为两部分：显示了黑暗的基础，万法之根的问答；显示了黑暗领域的本质的问答。第一部分分为两部分：提问和回答。第一部分分为两部分：讲述导师秘密身的历史，直接展示问题本身。第一部分是，从“楞伽”到“疑惑消除后再次陷入其中”之间，显示了楞伽的统治者。通过称呼收集者，这种存在方式也是从秘密身听到的，以这种方式，依靠聚集的智慧瞬间理解，这显示了秘密身的历史。这种方式如何显现呢？秘密而奇妙的大方法
English
This key shows only the direct meaning. From showing the root of symbolic examples, then, the ruler of Lanka, the Bodhisattva Mahasattva, asked the teacher, the Lord of Secrets, about the last key of the three roots, the darkness of all intermediate things, and which is the root of the great category of meanings. "O Lord of Secrets, what is the essence of what is called the root of all dharmas? By what means can it be fully understood?" Thus, two questions were asked. The teacher, the Lord of Secrets, replied, saying, "O ruler of Lanka." Thus calling him, and giving two good answers to the two questions asked, "Wherever this sacred question is very good for oneself and also very good for others. What is called the root of all dharmas is enlightenment, if understood, it is transcendence; if not understood, it is the root of samsara, namely the Dharma-nature Bodhicitta." This is showing the essence. The answer to "How to understand it" is: "Bodhicitta should be fully understood in this way, through the method of showing it closely: the Dharma-nature of the hearts of all Buddhas and the Dharma-nature of the minds of all sentient beings, although nominally distinguished, are essentially indistinguishable, and should be understood as the self-nature free from elaboration." Dharma-nature is the root of understanding and not understanding, appearing as sentient beings in the darkness of samsara and as Buddhas appearing in the transcendence of suffering, Nirvana. The remaining words and paragraphs symbolize the source of expanding the meaning. Divided into two parts: showing the question and answer of the basis of darkness, the root of all dharmas; showing the question and answer of the essence of the realm of darkness. The first part is divided into two parts: asking and answering. The first part is divided into two parts: telling the history of the teacher's secret body, directly showing the question itself. The first part is, from "Lanka" to "doubts are cut off and fall back into it again," showing the ruler of Lanka. By calling the collector, this way of being is also heard from the secret body, in this way, relying on the gathered wisdom to understand in an instant, this shows the history of the secret body. How does this way appear? The secret and wonderful great method