English
This itself should be truly known. In the first chapter of the Kun Dus (All-Gathering), it is taught extensively about the nature of Dharma, and at the end, it is advised: "Therefore, the great assembly, if you wish to practice those Buddha's Dharmas, you should train in this path, you should know it, you should become accustomed to it, and you should become its realm." The second part has two sections: a brief explanation and a detailed explanation. The first part, from "Mind itself is holy" to "The infallible holy path," is explained. If one truly understands, the essence of the path, which has such a purpose, is to realize the mandala of the mind and its naturally luminous, inseparable, great equality. This is the path of the victorious ones, so it is the supreme, genuine, and unerring path of the yogi's entry, which is wonderful. For example, even when a great garuda soars in the sky, there are no traces of birds. Those who have such confidence in realization are certainly not stained, so there is no fear of being distressed by caution or falling into error. It is certain that not making mistakes is the supreme holy path. In the commentary, it says, "These two are also mind experiences." However, this refers to those who, after realizing their own characteristics, have the confidence of not deviating from the meaning. If one does not realize the essence, but only has stable samadhi, or only abides in the experience of general characteristics, then one will not be saved. As it is said in the Damtshig gi klong (Sphere of Samaya): "The mantra practitioner who does not abide by the samaya is the foundation of the Vajra Hell. General realization will not save him. Holding the mind in place is not liberation." The second part has six sections: To know the supreme path, it is necessary to represent it with words. Explaining the wrong paths of the path, including faults. Actually showing the essence of the meaning path. Explaining the signs of warmth of seeing and habituation in this way. Showing that the path can be measured from the path of entry into other vehicles. Explaining that all the qualities are perfected in the yogi of the meaning path. The first part is explained from "Thus determined" to "Searching for treasure on a nearby path." In this way, this great vehicle without acceptance or rejection is also a secret meaning of the supreme holy path that is certain for fortunate practitioners, whether superior, intermediate, or inferior, all can gradually know and realize.
Chinese
为了某种行为或目的，通过言语表达的方式，特意努力，用文字来表达意义，必须这样展示。剩余的文字是：然而，即使这样展示，也无法用言语表达事物的本质，它远离言语的范畴，言语无法触及，无法言说。如果那神圣道路的自性，具有如此不谬的特征，那么行者便能立即做到，因为它是未被改变的自性，并非源于思虑，所以法性即是那如实性。然而，以言语表达来象征道路的方式是：法界平等之义，没有名称，无法言说，处于未被改变的状态。为了引导众生，赋予名称，以各种名相术语来表达，从而不错乱地见到和证悟。正是因为没有见到和证悟，才产生了各种不同的乘。由于这个原因，各自的观点成为了不同表达的基础，各自建立和辩论自己的宗义，从而使言语表达得以发展和扩展。展示言语道路的必要性是：为了通过言语的陈述来见到和证悟事物的真实本质。用言语的方式来象征的方法是：通过组合各种不同的名相，从而产生言语道路的八万四千法门等等，变得无数且不可思议。因此，从这些言语的戏论中，可以象征那未错乱的、神圣的、隐秘的特征，因此，追随言语，以理智进行分析的方法是至高无上的。这不仅仅是为了顺应所化众生的心意而以方便的方式宣说，而是源于诸佛圆满正等觉的意念，成为真实教言的语词，如明亮光明的灯，以自然成就的功德，寻找并证悟那安住于自身之中的、如同阎浮提河中金矿般的意义的近道，这也只能依靠神圣的言语道路来象征。第二部分是，从“近道菩提”到“就像寻找阴影”之间所展示的内容。也就是说，如何通过安住于调伏自相续的教导，从而确定无所缘且超越思虑，从而走上近道。
English
For the sake of some action or purpose, through the way of expressing words, making special effort, using letters to represent meaning, it must be shown in this way. The remaining words are: However, even if it is shown in this way, the essence of things cannot be expressed in words, it is far from the realm of words, words cannot reach it, and it cannot be spoken. If the self-nature of that sacred path has such an unerring characteristic, then the practitioner can do it immediately, because it is the unchanged self-nature, not originating from thought, so the Dharma-nature is that suchness. However, the way to symbolize the path by expressing it in words is: The meaning of the equality of the Dharma-realm has no name and cannot be spoken, and it is in an unchanged state. In order to guide sentient beings, names are given, and various terms are used to express it, so that they can see and realize without confusion. It is precisely because they have not seen and realized that various different vehicles have arisen. Because of this reason, their respective views have become the basis for different expressions, and they each establish and debate their own tenets, thereby developing and expanding verbal expressions. The necessity of showing the path of words is: In order to see and realize the true essence of things through verbal statements. The method of symbolizing with the way of words is: By combining various different terms, the eighty-four thousand Dharma doors of the path of words, etc., become countless and inconceivable. Therefore, from these verbal elaborations, the unerring, sacred, and hidden characteristics can be symbolized, therefore, the method of following words and analyzing with reason is supreme. This is not only to preach in a convenient way in order to conform to the minds of the beings to be tamed, but it originates from the intention of the Buddhas, the complete and perfect enlightenment, and becomes the words of the true teachings, like a bright and luminous lamp, with naturally accomplished merits, searching for and realizing the near path of the meaning that abides in oneself, like a gold mine in the Jambudvipa River, which can only be symbolized by relying on the sacred path of words. The second part is what is shown from "near path Bodhi" to "like seeking a shadow." That is, how to determine the absence of objects and transcendence of thought by abiding in the teachings of taming one's own mind-stream, thereby embarking on the near path.
Chinese
当获得殊胜的菩提心时，就必须安住于其中进行禅修。像这样禅修的时候，如果它的觉知随着任何念头和六根的显现而转，就会因为显现的势力而散乱，就像蜡烛被风吹动一样，堕入世俗，被十二缘起所束缚，在轮回的轮转中流转。因此，这被结合为凡夫俗子的自性和禅修的觉知二者。如果认为显现和念头的动摇是过失，而关闭根门进行禅修，就会因为执着的势力而变成阻碍，就像有家室的守财奴一样，会堕入常断的阻碍中。因此，这也结合为声闻的阻碍和错误的禅修觉知二者。如果既没有念头和显现，也没有理解意义的力量，迷茫而不流于任何事物，像愚人一样的禅修，就会因为昏沉的势力而变得迟钝，就像射偏了的箭一样，被无明愚痴的黑暗所压制，会堕入黑暗的道路中。因此，这也结合为无意识或畜生和禅修的觉知二者。如果认为人我的自性或心识的显现就是它，执着地认为我和它的本体是一体的而进行禅修，就会因为常恒的势力而变得僵化，就像乌鸦的睾丸一样，会堕入常常见的悬崖中。因此，这也结合为外道的常见和禅修的觉知二者。如果断定时间和因果等事物没有任何先后，认为只有当下未被遮蔽的存在而进行禅修，就会因为散乱的势力而变得虚无，就像两头受雇的狗一样，会堕入断灭的边缘。因此，这也结合为外道的断见和错误的禅修觉知二者。因此，未造作的法性如实之义的道路，在觉知中刹那间显现，随即消失，心识的念头随之而动，
English
When the supreme and excellent Bodhicitta is attained, one must abide in that state and meditate. When meditating in this way, if that awareness follows after whatever thoughts and the arising sensations of the six senses, then due to the power of arising sensations, one becomes distracted, like a lamp moved by the wind, and falls into worldliness, revolving in the wheel of samsara due to the twelve links of interdependence. Therefore, this is combined with the self-nature of an ordinary person and the awareness of meditation. If one regards the arising sensations and the movement of thoughts as faults, and closes the doors of the senses, obstructing everything and meditating, then due to the power of clinging and attachment, it becomes an obstruction, like a householder with possessions, and one will fall into the obstruction of permanence. Therefore, this is also combined with the obstruction of the Shravakas and the mistaken awareness of meditation. If there is neither mindfulness nor arising sensations, and the power of understanding the meaning is not differentiated, but one is confused and does not flow anywhere, meditating like a fool, then due to the power of dullness and lethargy, one becomes obscured, like an arrow that misses the target, and being oppressed by the darkness of ignorance and delusion, one will fall into the midst of a dark path. Therefore, this is also combined with unconsciousness or animals and the awareness of meditation. If one grasps the self of a person or the appearance of mind, saying, "This is it!" and meditates, definitely holding onto the essence of the self as one, then due to the power of permanence, one becomes rigid, like a man imagining the end with the testicles of a crow, and one will fall into the mountain of imagining the sign of permanence. Therefore, this is also combined with the eternalist views of the Tirthikas and the awareness of meditation. If one cuts off the extremes, saying that there is no before or after in time, cause and effect, or meaning, and sees only the unnegated presence of the present moment and meditates, then due to the power of distraction, one becomes nonexistent, like a dog hired on both sides, and one will fall into the extreme of annihilation. Therefore, this is also combined with the annihilationist views of the Tirthikas and the mistaken awareness of meditation. Therefore, the path of the meaning of the unconditioned Dharmata as it is, is clear in awareness for a moment, and then it ceases, and the thoughts of the mind move in all directions,
Chinese
追随其后，生灭显现，再次忆念先前的状态，由此，先前所修之境持续清晰显现，所证悟的逐渐增多，超越了心。即使如此，十地和十瑜伽等次第进入的方式，也只是增长并不断提升。但并非因此就能确信唯一进入的殊胜圣道，并融入其中，而是被忆念所遮蔽。这表明难以见到真相。例如，那些无法辨别事物的小孩，逃避阴影，想要寻找没有阴影的清净身体。由于不明白阴影的根源，即使寻找没有阴影的身体，阴影反而会增多，无法找到没有阴影的清净身体。同样，以自己的身语意三门所包含的一切法，实际上是心的本性，本来就是自性觉知的真如，是殊胜无谬的圣道。然而，由于不认识这一点，在这个具有因果的道上，以各种痛苦和辛勤的努力，像那些为了法性之义而精疲力尽的瑜伽士一样，努力在其他道上寻找，这是无法见到大自在的，是徒劳无益的魔业，一切努力皆是徒劳。因此，对于法性自性，那超越言诠的意义，那些在其他道上寻找的不同宗派，无论他们口中说什么，争论真假，都如同在虚空中划分区域，争论有无一样，毫无意义。因此，再比如，口中诵读美好的药物和治疗方法，但不服用药物，对病患群体毫无益处，无法治病。同样，如果不像真如那样，彻底领悟自性觉知的意义，即使说出再多词句上的方便法门，也无法见到意义的实相，即法性。然而，这只是为了敦促领悟意义的重要性，并非禁止如实宣说的言辞。因此，不要在其他道上寻找。
English
Following after it, arising and ceasing appear, and again remembering the previous state, from this, whatever object of meditation was previously practiced appears clearly for a long time, and whatever is realized increases more and more, surpassing the mind. Even so, the way in which the ten bhumis and ten yogas, etc., are gradually entered, only increases and goes higher and higher. But it is not that one thereby gains confidence in the supreme noble path that enters all at once, and arrives in the expanse, but is obscured by the very act of remembering. This illustrates that it is difficult to see. For example, just as children who cannot distinguish things run away from shadows, abandoning them, and seek a body that is pure and without shadows. Because they do not know what the shadow arises from, even if they seek a body without shadows, the shadow will increase again, and they will not find a pure body without it. Similarly, all phenomena encompassed by one's own three doors of body, speech, and mind are in reality the very nature of mind, the suchness of self-knowing from the beginning, the supreme noble path without error. However, without knowing this, on this path with cause and effect, with various sufferings and many strenuous efforts, one strives like a yogi exhausted for the sake of the meaning of dharmata, striving to seek on other paths, which does not allow one to see the great self, and is a futile work of demons, all efforts are in vain. Therefore, concerning the meaning of the nature of reality itself, which is beyond words, whatever different doctrines that seek on other paths may say in words, arguing about truth and falsehood, is like dividing up the sky and arguing about existence and non-existence, which is meaningless and similar. Therefore, furthermore, for example, even if one recites and speaks of good medicine and treatments in words, if one does not take the medicine, it is of no benefit to the assembly of patients and does not heal. Similarly, if one does not thoroughly grasp the meaning of self-knowing as suchness, even if one speaks of many expedient methods of mere words, one will not see the reality of meaning, the nature of reality. However, this is only to urge the importance of realizing the meaning, and not to prohibit words that show things as they are. Therefore, do not seek on other paths.