Chinese
既然如此，那么在这里进入大瑜伽士秘密口诀的意义之路，舍弃轮回之路，从别处寻求解脱的殊胜道，就像舍弃形体去寻找影子一样，注定一无所获。因此，比起修持菩提心，舍弃轮回三道而修持寂灭之道，也是魔的本性。那本身自性未寂，自性力尽，无处可住。诸佛的境界和处所，以及寂灭等道，在别处是没有的。起与不起，不特意舍弃，心不依附，不显现。不是文殊菩萨，微尘般的动摇，那本身就是它，它不在那里。因为找不到修行的处所，所以修行是不会有所得的。了知心的行境，那些就是诸法的法性。在无分别中，无有优劣，修持此殊胜道。如是说。第三部分有四点：显示心性二元对立的殊胜道；阐述心的坛城自性光明；显示心上生起念头和分别也是自生自灭；显示此道的功德是成佛的体性。第一点是：心性殊胜的，到，除此之外不观察。之间所说的。那么从哪里寻找呢？实相如是，一切法的根本，心性自明大光明是解脱殊胜道，无谬误。轮回的根本无明和明觉大智慧，二者如同金和玉一样，本体没有差别，无二地安住的意义上，不执着于轮回和涅槃的范畴，没有取舍，不二取，这条不可思议的大道，因为自性相同，所以不要从别处寻找。《总集经》中说：道如何是呢？无明和智慧没有差别。未证悟和证悟在道上是一。此心显现为多种多样，多种心即是一。为什么呢？那么是空性一边倒吗？心自明，是流转轮回和涅槃的高低之路，显现为多种多样，因为证悟和未证悟的缘故，显现为多种多样。
English
Since it is meaningless, entering here into the door of the meaning-path of the secret precepts of the Great Yogi, abandoning whatever path of samsara there is, and seeking elsewhere for whatever supreme path of transcendence is, is like abandoning form and seeking a shadow, and it is certain that nothing will be found elsewhere. Therefore, rather than meditating on the mind of enlightenment, abandoning the three paths of samsara and meditating on the path of transcendence is also the nature of a demon. That itself, its own nature not pacified, its own nature exhausted, dwells nowhere. The realm and abode of all the noble ones, and also this path of transcendence and so forth, are not to be found elsewhere. Rising and not rising, one does not deliberately abandon, the mind does not cling, it is not manifest. Not Manjushri, a movement as small as a mote of dust, that itself is it, it does not dwell there. Because the ground of meditation is not found, meditation will not lead to attainment. Knowing the sphere of activity of the mind, those are the very nature of all phenomena. In non-duality, there is neither superior nor inferior, meditate on this supreme path. Thus it was said. The third has four parts: showing mind itself as the non-dual supreme path; explaining the mandala of the mind as naturally luminous; showing that even when thoughts and concepts arise in the mind, they are self-arisen and self-pacified; and showing that the qualities of that path are the essence of the arising of the Buddhas. The first is: "Mind itself is supreme," up to "One does not look for anything else besides that." This is what is shown. So, from where should one seek? The way things are, the root of all dharmas, mind itself, the great self-awareness, is the supreme, unerring path of liberation. The root of samsara, ignorance, and awareness, great wisdom, are not different in essence, like gold and turquoise, but abide indivisibly. In this sense, one does not cling to the categories of samsara and buddhahood, without acceptance or rejection, without dualistic thought. This great, uncrossable path is of one nature here, so do not seek it elsewhere. The Kun Dus says: "How is the path itself? Ignorance and wisdom are not different. Non-realization and realization are one on the path. Because this mind appears in various ways, the various minds are one." Why is that? So, is it one-sidedly empty? Mind itself, self-awareness, appears in various ways as all the high and low paths of going to samsara and transcendence, and depending on realization and non-realization, it appears in various ways.
Chinese
由于心的法性是平等性之道，无有分别地合一，因此不舍弃轮回之路，也无法在轮回之外寻求解脱，而是证悟法性自明自解脱，这才是无误之道。 接下来是接近地象征说明。 例如，从单一的黄金原料中，制作成佛像、器皿、铜器等，形状和颜色各异，显现为不同的事物，这些显现的事物也有各自不同的名称。无论如何称呼，其本质都是黄金，不会改变。 同样的道理，一切诸法的自性都是觉悟之心，本质上远离一切分别。世俗和出世的上下乘，以是否见到和证悟此义，以及是否未见和未证悟此义来区分。对于无有偏颇的意义，如何看待，心性就如何显现。虽然显现为多种多样，但其本质唯有心性，除此之外，没有任何可以被指定为不同于心性的事物，因此没有不包含在心性之中的法。 第二部分，从“灯燃烧”到“自性完全明亮”之间进行了解释。 那么，心的自性是什么样的呢？ 例如，能照亮事物、明亮的灯，是具有光芒的珍贵宝物。即使它被埋在污泥的恶坑中，它的自性仍然会自然显现光明，因此光会照亮天空。 同样的，觉性菩提心，原本就是自性光明的珍贵灯，即使它沉溺于身语意的恶业习气之泥中而被遮蔽，但它也不会失去自明的广大智慧。它如何无因无缘地自然生起，不舍弃戏论而自然寂灭，显现为圆满的觉性，并且能够毫不阻碍地显现为各种自显现呢？因此，不需用分别念特意造作，心的自性原本就是无有分别的，完全明亮的光明是自然而然产生的。 第三部分，从“此心如虚空”到“唯有不散乱”之间进行了解释。 如此的菩提心，具有如虚空般的自性。如何说呢？它遍及一切，本体空性，相光明，一切法
English
Because the nature of mind is the path of equality, unified without distinction, therefore, without abandoning the path of samsara, liberation cannot be sought elsewhere. Rather, realizing the self-aware, self-liberating nature of reality is the unerring path. Next is an approximate symbolic explanation. For example, from a single source of gold, statues, vessels, copperware, and so on are made, with different shapes and forms, appearing as distinct objects. These appearances are also known by different names. However they are named, their essence remains gold, unchanging. Similarly, the nature of all phenomena is the mind of enlightenment, with a single nature and an essence purified of all divisions. Worldly and transcendent vehicles, higher and lower, differ in whether they see and realize this meaning, or do not see and do not realize it. Depending on how one views this impartial meaning, the nature of mind appears accordingly. Although it manifests in various ways, its essence is only the nature of mind. Nothing can be designated as different from it, so there is no phenomenon that is not included in the nature of mind. The second part, from "The lamp burns" to "Nature is completely clear," explains this. So, what is the nature of mind like? For example, a lamp that illuminates and is bright, a precious jewel with blazing light, even if it is buried in a pit of mud, its nature will naturally manifest as light, and the light will illuminate the sky. Similarly, the mind of awareness, the mind of enlightenment, is originally the precious lamp of self-luminous nature. Even if it is submerged and obscured in the mud of negative karmic imprints of body, speech, and mind, it does not diminish from its self-aware great wisdom. How does it arise naturally without cause or condition, naturally pacifying itself without abandoning elaboration, manifesting as complete awareness, and being able to manifest unceasingly in various self-appearances? Therefore, without deliberately fabricating with conceptual thought, the nature of mind is originally without division, and the completely clear light arises naturally, unmade by anyone. The third part, from "This mind is like the sky" to "Only without distraction," explains this. Such a mind of enlightenment has a nature like the sky. How so? It pervades everything, its essence is emptiness, its characteristic is clarity, all phenomena
Chinese
因为是显现各种神变的根本。像这样的菩提心，在修习的时候，心的生起和念头的运行摇动而生起，前念灭，二者都灭尽，所有一切都从菩提心的状态中自然生起，并且确定为自现，因为没有执着，所以自然寂灭。总之，心性自明，就像如何观察和思考一样，会显现成那样，因为可以显现成任何法，所以成为一切法的本体，因此自明本性全部都是自现。因此，有智慧的人证悟心性后，在原始未造作、未混杂的状态中，无论显现什么，无论存在什么，都从那不变的法界中，各种念头和分别的运行如何生起，也不会显现为相状，所以没有必要视为过失，而是自然保持和安住。如果说，那些都是心的神变，所以念头之流无论如何也不会停止地生起，但也不会特意阻止，对于那些生起，也没有害怕和顾虑，因为已经确定就是那个本身。这样，法性未造作，原始如是，自明如是，自现，不观察对境，对境不显现，法性本体如虚空一般，觉性本体如虚空的自性般自生，将智慧安住在自明中，不从意义上散乱，不执着于无离，仅仅安住在无离上，这仅仅是安立为“禅修”的名称而已。第四，从“那没有困难”到“是生起的本体”之间进行了解释。像这样，在同时证悟的状态中，安住在未造作的禅修中，不错误地安住，就没有必要努力花费力气，因为在那上面压住，所以成就了具有伟大意义的殊胜功德，因此，不按次第，而是自然显现为果，那本身就是过去、现在、未来三世诸佛解脱成佛之地的本体，没有错误，既是因，也是显现为大道的本身。第四，从“它的意义”到“本身是殊胜的”之间进行了解释。像这样，法性平等
English
Because it is the basis for the arising of various miraculous manifestations. When meditating on such a mind of enlightenment, the arising of thoughts and the movement of concepts stir and arise, the former ceases, and both cease, all of which arise naturally from the state of the mind of enlightenment, and are certain to be self-appearing, and because there is no attachment, they naturally become peaceful. In short, the self-awareness of the mind itself appears just as it is examined and thought about, and because it can appear as any dharma, it arises as the essence of all dharmas, so the self-awareness itself is all self-appearing. Therefore, when the wise realize the nature of mind, in the original, uncorrected, and unadulterated state, no matter what appears or exists, from that unchanging realm itself, how the various movements of memory and concepts arise, they do not appear as characteristics, so there is no need to regard them as faults, but naturally maintain and abide. If it is said that those are the magical manifestations of the mind, so the stream of thoughts arises without ceasing in any way, but they are not intentionally stopped, and there is no fear or worry about whatever arises, because it has been determined to be that very thing itself. Thus, the nature of reality is uncorrected, primordially as it is, self-awareness is as it is, self-appearing, not examining the object, the object does not appear, the essence of reality itself is like the sky, the essence of awareness itself arises like the nature of the sky, placing the mind in self-illumination, not distracted from the meaning, not clinging to non-separation, merely placing the mind in non-separation, this is merely given the name "meditation." Fourth, it is explained from "That is without effort" to "is the essence of arising." In this way, in the state of simultaneous realization, abiding in uncorrected meditation, abiding without error, there is no need to make efforts, because pressing down on that, the great meaning of the wonderful merit is accomplished, therefore, not in sequence, but naturally appearing as the result, that itself is the essence of the place of liberation and enlightenment of all the Buddhas who have gone to the three times, without error, it is both the cause and the manifestation of the great path itself. Fourth, it is explained from "Its meaning" to "itself is supreme." In this way, the nature of reality is equal.
Chinese
安住于了悟自性之意义中，长久地安住，当习惯于如实见之觉悟之三摩地时，获得正道，见及了悟意义之路无有错谬，并加以习惯，其暖相为：微暖于四地亦生起，大暖由第八识搅动，于第九地与第十地生起，获得与稳固之理为：以因法性之意义，心力所及必定生起，最初于未悟意义之有情，凡未认出心性之意义者，以大悲心必定生起摄受之心，因此生起世俗菩提心。对于执着事物与相之法，不信任，生起视如幻化般不真实之智慧，一切法皆是如此，本来即是如此之真如，然有情未悟而迷惑，因此不知晓，未见无上二无大境，心想此真稀有。难以观察之如实意义，行者未错谬而如实见之，亦觉稀有，心想此真稀有，生起稀有之想，生起“唉玛沃！奇哉！”之感叹。如是，凡未见真如意义之有情，以种种勤作苦行，耗尽精力，以艰难困苦之方法，本来无需从他处寻求殊胜菩提道，却勤作从他处寻求，心想此道真遥远。如是勤作，亦仅成传承之因，彼之意义，仅能成就暂时之果，生起增上生，虽有此果，然真实之大道之意义，则无法真正获得与了悟，心想此永不可能。获得无谬正道之善逝、胜者、圆满正等觉之圣者们，与彼等无二无别之瑜伽士，安住于殊胜道，对此应深信不疑。以上为见义之暖相，于第五地与第六地，与无漏生相合，并真实生起。