Chinese
在自性之中，智慧法界持续生起，如同油灯般自然明亮，不假造作，断绝能缘所缘的言语之道，远离所说之境的体性，对于边与中，或有与无，乃至二与非二，也不作能取所取的分别念，因为自生智慧远离一切名言。因此，无生之法性深奥，确定是超越思议的境界，只是徒劳执着于地的边际而已。因此，也确定了无即是无所缘。第四，从“明亮故时边”至“未去已去无”之间所阐述的。在《大疏》中说：“从此处开始，直到下面一个偈颂为止，是为了回答第七个问题而说的。”因此，如此确定此特征，因为作为对境，在三时中无法找到，即使安住于黑暗轮回的无量对境中，一旦菩提心苗显现，就会逆转。按照《略义》的说法，这是在回答第四个问题。菩提心本来就是无境自明的体性，通过远离忆念和觉知的遮蔽，处于无有初始和终结的时间边际的无量之中，即使普遍寻遍三界，也无法找到。心的体性确定是这样的，过去的一切佛陀也无法找到具有确定执着的实物，而众生现在来寻找，以后也不会找到。同样，即使是像胜者一样的智者，或者精通并熟练于声论和量论的人，也以各自的分别念智慧，在无有时间初始和终结的边际中，极其努力地数着边际，然后怎样进行考察和分析，也无法在此菩提的特征中见到任何确定的体性，因为反而会成为特意造作的障碍。因此，作为对境，在三时中无法找到，所以在无量轮回的对境中，安住于自显现之中。因为这样的缘故，没有不是大平等性的。譬如，快速故无时边，可怜精疲力竭地奔跑，即使普遍到达，仍然无法到达其他地方，只能到达那唯一的法界。
English
Within the nature, the wisdom dharmadhatu continuously arises, naturally luminous like a lamp, without fabrication, severing the path of words of object and subject, the essence free from the object of expression, without conceptualizing the extremes and the middle, or existence and non-existence, or even duality and non-duality, as grasping and being grasped, because self-arisen wisdom is free from all terms. Therefore, the profound nature of unborn is definitely beyond the realm of thought and expression, merely clinging to the edge of the earth in vain. Therefore, it is also certain that non-existence is non-object. Fourth, from "Luminous, therefore time's end" to "Not gone, gone is not," is what is shown. In the Great Commentary, it says, "From here until the verse below, it is said to answer the seventh question." Therefore, this characteristic is determined in this way: because it is made an object, it cannot be found in the three times, and even if it abides in the countless objects of the dark realm of samsara, it is shown that it will reverse when the seedling of bodhichitta manifests. According to the Condensed Meaning, it is answering the fourth question. The essence of bodhichitta is inherently the nature of self-luminous without an object. Through the gate of being free from the obscurations of memory and awareness, it abides in the immeasurable limit of time, free from beginning and end, pervading all three realms, even if one searches everywhere. The nature of mind is determined to be like this, and even all the Buddhas of the past could not find a thing with definite grasping, and even if sentient beings come to search now, they will not find it later. Similarly, even if a scholar like the Victorious One, or someone skilled and accustomed to sound and logic, uses their individual discriminating wisdom to diligently count the edges in the boundless time, and then examines and analyzes how, they will not see any definite essence in this characteristic of bodhi, because it will again become an intentionally created obstacle. Therefore, as an object, it cannot be found in the three times, so it abides in self-appearance in the countless objects of samsara. Because of that reason, there is nothing that is not great equality. For example, because of speed, there is no end to time; running pitifully exhausted, even if one reaches everywhere, one still cannot reach anywhere else, only that one dharmadhatu.
Chinese
因为我没有去，所以变成了另外的状态，以前也没有到达过，所以现在也没有去，只是处于这个基础的本性之中。因此，无法前进，与黑暗的自性融为一体。因为这些原因，深刻而无法找到，困难而无法了解，快速而无法到达，这也是确定的。第五，从“无生法”到“普生菩提树”之间所阐述的内容，是第七和第八个问题的答案。虽然以瑜伽的威力，从因的乘法中显示了三种解脱，但在这里，由于与不共的实相本体分离，成为了无生法性的树木之根，即是事物的真如。在未证悟之时，显现为轮回之法的各种支分，但通过证悟其体性，在道者的智慧中显现为道之法，因此，与自性相符的空性，无愿，无相，自性光明之体性的四种解脱之门的智慧无碍显现，所以树枝蔓延或支分蔓延，就是完全扩展和向各个方向分离。行者通过努力追求，以道的四种解脱，使果的体性成熟为无上菩提之精华，最终成就法身大。如此扩展的伟大功德之精华的善妙树木，就是功德之源的殊胜菩提树。因此，菩提精华的自性被遮蔽，当它显现时就会逆转。因此，也清楚地表明了它没有被广大所覆盖。第六，从“进入意义”到“转为特殊事业”之间所阐述的内容，按照总结的意义，这个偈颂是第十一个问题的答案。六识与六境相连，由于无明的力量，执着于色声等境物的实物，这就是欲界的无明。显现四禅定的三摩地，并且在这种状态下，与以染污的意念执着于我的概念不分离，这确定是色界的无明。没有显现色相，在阿赖耶识的状态中，四种思虑的意识不间断地保持平衡。
English
Because I didn't go, it turned into another state, and I hadn't arrived before, so I'm not going now, just staying in the nature of this foundation itself. Therefore, it is impossible to proceed, becoming one with the nature of darkness. For these reasons, it is certain that it cannot be found because it is profound, cannot be understood because it is difficult, and cannot be reached because it is fast. Fifth, what is explained from "Unborn Dharma" to "Universally Arising Bodhi Tree" is the answer to the seventh and eighth questions. Although three liberations are shown from the causal vehicle by the power of yoga, here, because it is separated from the uncommon actual state of reality, it becomes the root of all trees of the unborn dharma nature, which is the suchness of things. When not realized, it appears as various branches of the Dharma of Samsara, but by realizing its nature, it appears as the Dharma of the Path in the wisdom of the practitioner. Therefore, emptiness in accordance with its nature, wishlessness, signlessness, the wisdom of the four gates of liberation of the nature of self-luminousness appears unceasingly, so the branches spread or the limbs spread, which means that it is fully expanded and separated in all directions. The practitioner strives to pursue it, and with the four liberations of the path, the nature of the fruit matures into the essence of unsurpassed Bodhi, and ultimately achieves the great Dharmakaya. The good tree of the essence of great qualities that expands in this way is the sacred Bodhi tree, the source of all qualities. Therefore, the nature of the Bodhi essence is obscured, and when it appears, it reverses. Therefore, it is also clearly shown that it is not covered by vastness. Sixth, what is explained from "Entering Meaning" to "Transformed into Special Action" is, according to the summarized meaning, this verse is the answer to the eleventh question. The six consciousnesses are connected to the six objects, and due to the power of ignorance, attachment to the objects of form, sound, etc., is the ignorance of the desire realm. Manifesting the Samadhi of the four dhyanas, and in this state, not being separated from the concept of clinging to self with defiled intention, this is definitely the ignorance of the form realm. Without the appearance of form, in the state of Alaya consciousness, the four consciousnesses of thought are continuously maintained in balance.
Chinese
安住于四种入定，以目标和行相而转，未能寻得真实意义的，即是无色界的无明。以三种差别难以证悟法性，因此在三界中变得浓厚。因此，显现为三种所知之因是：从如实无明中，对自己的境和禅定的目标执著的业之作用，由无明的相续而显现为三界。如《释论大疏》所说：前三句是第九个问题的回答，即以无明的差别显现为三界。为了显示第一个问题的回答，说了第四句，即由无明的力量，特别执著自己的境，因此产生了三个城市。依靠这些道理，应当了知所寻之境是三个城市。第七，从“于境为何”至“无自性即彼性”之间所说，是第三个问题的回答：由于根的境和心的境执着于禅定，因此无论识进入三界众生的境中任何事物，无论进入何境，那动摇本身就是三界错乱的识，实际上是虚假的自性。因此，无论显现为识所执持的何境，那些众生的行境都只是变成黑暗之界。然而，不同之处在于：在黑暗之界本身，自证菩提心之自性显现，并且无二地明亮存在，因此内在识的相续明亮，那也是显现之界。因此，这菩提心存在于黑暗之界。此外，显现为心和心所，以及显现为心之显现的光的任何事物，都成为显现为四生和五大等的根本基础和所依，因此根本的精髓自证显现为任何事物。因此，三界的一切众生都仅仅将它视为轮回之基的界之事物方面的差别，虽然认知和见到，但由于无明之自性不存在如实的确切意义，因此无法以偏颇的方式执取，与无明相同的识，即是自证本身，因此实际上是明暗。
English
Abiding in the four absorptions, moving with objects and aspects, and not finding the true meaning is the ignorance of the formless realm. Because it is difficult to realize the nature of reality with three distinctions, it becomes dense in the three realms. Therefore, the cause of what appears as the three knowables is: from the suchness of ignorance, the action of karma that clings to one's own object and the object of samadhi, and the continuum of ignorance appears as the three realms. According to the Great Commentary, the first three verses are the answer to the ninth question, which is that the three realms appear due to the distinctions of ignorance. To show the answer to the first question, the fourth verse is spoken, which is that due to the power of ignorance, one particularly clings to one's own object, and therefore the three cities arise. Based on these reasons, it should be known that the place to be sought is the three cities. Seventh, from "What has become in the object?" to "The absence of self is that very nature," is the answer to the third question: Because the objects of the senses and the objects of the mind are attached to samadhi, therefore, whatever object the consciousness enters into the realm of beings of the three realms, whatever object it enters, that very movement is the consciousness of the delusion of the three realms, which in reality is the nature of falsehood. Therefore, whatever object appears to be grasped by consciousness, the realm of activity of those beings is only transformed into a realm of darkness. However, the difference is that in the realm of darkness itself, the nature of self-awareness, the essence of enlightenment, appears and exists clearly without duality, so the continuum of inner consciousness is clear, and that is also the realm of appearance. Therefore, this mind of enlightenment exists in the realm of darkness. Furthermore, whatever appears as mind and mental factors, and whatever appears as the light of the appearance of mind, becomes the fundamental basis and support for the appearance of the four births and the five elements, etc. Therefore, the fundamental essence, self-awareness, appears as anything. Therefore, all beings of the three realms only recognize and see it as a distinction in terms of the object aspect of the basis of all, but because the nature of ignorance does not exist in the true meaning, it cannot be grasped in a biased way. The consciousness that is the same as ignorance is self-awareness itself, so in reality it is darkness and light.
Chinese
无别的法性是超离思议的。因此，在本性自性上行事也是明了的。第八，从“黑暗处失金”到“此心已失”之间进行了解释。如果按照总结的意思，这个偈颂是第十个问题的答案。像这样，由于了知与无明相似，所以不见自性，比如在黑暗处失金一样。轮回之处如同黑暗、漆黑的昏暗一样，如同珍宝黄金一样的法性菩提心之义已经遗失。因为无明不让人见到意义，所以确定了比喻和意义相符。按照大疏的说法，第一句是第十个问题的答案，比如在黑暗中失金一样。然后三句是第十三个问题的答案，在轮回的昏暗中，珍贵的心性之义遗失了，因为无明不让人见到意义，所以是称为黑暗的理由。因此，是在黑暗的界域中遗失的。第九，从“在黑暗的界域中”到“成为意识本身”之间进行了解释。如果按照总结的意思，是第十三个问题的答案。在成为二取无明的黑暗界域中的众生之境中，比如眼睛看不见眼睛一样，因为远离了行境，所以自己看不见自己。因为了知已经成为无明的相续，所以成为黑暗的意识本身。因此，依赖于密咒的因明之乘也与那个意识没有分离。因此，称为黑暗。按照大疏的说法，是第十四个问题的答案。完全成为无明的众生，被二取无明所压迫，比如眼睛看不见眼睛一样，因为远离了对境，所以自己看不见自己。因为了知已经成为无明的相续，所以沉溺于黑暗本身。第十，从“黑暗界域者”到“特意要知道”之间进行了解释。如果按照总结的意思，是第一个问题的答案。三界众生的黑暗了知，更何况依赖于无上密咒，黑暗界域者，宗派论者们，无论如何了知，思择的相状，细微又细微，乃至一部分的物体，全部都是黑暗