Chinese
因此，要具备“那”的词语，因为佛陀的教言并不局限于一个方面，所以要认真地教导远离边见的精髓。第二部分分为三个方面： общей阐述见解的本质，分别阐述三种智慧，阐述见解的定义。第一部分是：有些人这样说：“空中彩虹显现。”到“发生也是如此。”之间，说明了难以衡量，是极为重要的教诲。还有些导师这样说：例如，就像空中彩虹显现的比喻所象征的那样，不可思议、不混杂的诸法，在法性不可思议的状态中圆满显现，也是以同样的方式来显示的。因此，佛陀的教言虽然本质上不是绝对确定的一种，但是从这些教言中，无论出现何种适合的调伏方式，都会转化为意义，因此也确定为本质无别的真如。因此，领悟见解的把握融入了不混杂、圆满的智慧，所以是深奥且难以衡量的，是极为重要的教诲。第二部分分为三个方面：阐述听闻的智慧、思维的智慧和修习的智慧。第一部分是：有些人这样说：“一切的根本。”到“一切知晓，智慧殊胜。”之间，赞扬了殊胜的智慧是极为重要的。还有些导师这样说：一切乘门的成就之根本是如实性，因此在此处截断了秘密之义。因此，对此意义的正确理解，仅仅是教导海洋般的听闻之殊胜，是极为重要的。为什么呢？因为一切都从此显现和产生，因此，对此不错误地了解和领悟，也能无余地了解和领悟其他一切，这是智慧的殊胜，因为没有比这更重要的意义了。因此，如实听闻秘密之义，融入了领悟的把握，赞扬了殊胜的智慧是极为重要的。第二部分是：有些人这样说：“秘密之中。”到“圣者们赞扬。”之间，赞扬了秘密是极为重要的。还有些导师这样说：即使在秘密乘中，也是最为殊胜的大秘密心髓乘
English
Therefore, one should possess the words of "Na," because the Buddha's teachings are not limited to one aspect, so one should diligently teach the essence of being free from extremes. The second part is divided into three aspects: generally explaining the nature of view, specifically explaining the three wisdoms, and explaining the definition of view. The first part is: Some say, "A rainbow appears in the sky." From there to "The occurrence is also like that," it explains that it is difficult to measure and is an extremely important teaching. Some teachers also say: For example, just as the analogy of a rainbow appearing in the sky symbolizes, the inconceivable and unmixed dharmas appear completely in the state of the inconceivable nature of reality, and it is also shown in the same way. Therefore, although the Buddha's teachings are not absolutely certain in nature, whatever suitable method of taming arises from these teachings will be transformed into meaning, so it is also determined to be the suchness of inseparable essence. Therefore, the grasp of understanding the view is integrated into the unmixed and complete wisdom, so it is profound and difficult to measure, and is an extremely important teaching. The second part is divided into three aspects: explaining the wisdom of listening, the wisdom of thinking, and the wisdom of meditation. The first part is: Some say, "The root of everything." From there to "Knowing everything, wisdom is supreme," it praises that supreme wisdom is extremely important. Some teachers also say: The root of the accomplishment of all vehicle doors is suchness, therefore the secret meaning is cut off here. Therefore, the correct understanding of this meaning is only the teaching of the supreme of hearing like an ocean, which is extremely important. Why? Because everything arises and originates from this, therefore, by understanding and realizing this without error, one can also understand and realize everything else without remainder. This is the supreme of wisdom, because there is no more important meaning than this. Therefore, truly hearing the secret meaning, integrated with the grasp of understanding, praises that supreme wisdom is extremely important. The second part is: Some say, "Within the secret." From there to "Praised by the noble ones," it praises that the secret is extremely important. Some teachers also say: Even within the secret vehicle, this is the most supreme great secret heart essence vehicle.
Chinese
如果因为远离能见之物，连自己的自性也无法如此见到和找到，那么又怎么能通过其他不同的东西去寻找而见到和找到呢？绝对不可能。因此，难以触及的这一点，被圣者们赞颂并宣示为秘密意义的至高之处。因此，难以找到的至高之乘，以及通过寻找也无法找到的道理，被赞颂为思考智慧的精华，即秘密的殊胜之处。第三是：有些人这样说：“一切法”，直到“殊胜的意义”。这样赞颂为伟大的殊胜。这段话表明，还有些导师这样说：一切法的精华，自然成就的自性，就像金色的娑罗树和天空一样，不会改变，因为远离了变迁，所以是不灭的大旗，因为自性没有丧失，所以根据这个理由，所有应该知道和应该见到的法的精髓，就是殊胜的、卓越的、伟大的、至高的、无上的意义。因此，对于所有应该知道和应该获得的，赞颂为应该证悟的伟大殊胜。第三，关于见的定义，在三十六个部分之后，有些人这样说：“不见一切法”，直到“念头是突发的”。这样赞颂为未被玷污的殊胜。这段话表明，还有些胜者这样说：见的自性是三界无别的，因此一切法都不可见，法性也不可见，因此众生的心也不可见，甚至连同一方向的佛陀也不可见，因为本来就没有设定目标。因此，谁能见到，那就是自证，在没有对境的情况下，自明的殊胜意义才是真正见到的。因此，不见对境本身，就被赞颂为完全清净的见。还有些导师之尊这样说：如实本初的法性，本来就是自性未被改变，自证未被混杂，圆满的自性如实显现。那本身是无法把握自性的，因为没有生灭，所以在不生不灭的大智慧中，以一切相智自明。本来就不是任何人所造作，没有原因和条件
English
If, by being separated from what is to be seen, one's own nature is not seen or found in this way, then how could it be seen and found by seeking through other differences? It is absolutely impossible. Therefore, this very thing that is difficult to touch is praised and taught by the noble ones as the supreme secret meaning. Thus, the supreme vehicle that is difficult to find, and the very fact that it cannot be found by seeking, is praised as the essence of the wisdom of thought, the supreme secret. The third is: Some say this: "Of all dharmas," up to "supreme noble meaning." Thus, it is praised as the great noble. This shows that some teachers also said this: The essence of the essence of all dharmas, the spontaneously accomplished nature, is immutable like the golden Sal tree and the sky, because it is free from change, it is the great banner that does not perish, because the nature is free from loss, therefore, the essence of all dharmas to be known and seen is the supreme, excellent, great, and supreme meaning that is unsurpassed. Therefore, for all that should be known and obtained, it is praised as the great noble to be realized. Third, regarding the definition of view, after the thirty-six sections, some say this: "Not seeing all dharmas," up to "thoughts are sudden." Thus, the undefiled is praised as noble. This shows that some victors also said this: The nature of view is the indivisibility of the three mandalas, therefore all dharmas are not seen, and the nature of reality is not seen, therefore the minds of sentient beings are not seen, and even the Buddhas in the same direction are not seen, because no object has been designated from the beginning. Therefore, whoever sees, that is self-awareness, and the supreme meaning of self-illumination without an object is truly seen. Therefore, not seeing an object itself is praised as the completely pure view. Some supreme teachers also said this: The nature of reality, the original nature, is naturally unadulterated, self-aware, unmixed, and the complete nature appears as it is. That itself is unable to grasp its own nature, and because there is no birth or death, it is self-illuminating as all-knowing in the great wisdom of non-birth and non-cessation. It was not created by anyone from the beginning, without cause or condition.
Chinese
仅仅是脱离了（对待）才是自生的。那么，显现为好坏的事物有什么过失呢？是由于错乱者们增长了分别念，所以才显现为依赖的、突发的。因此，如果领悟到无生无死之义，那么未被错乱所染污的无为之意被赞为殊胜。第三，在之前所修的智慧之后，有些人这样说：从无始以来，直到“自身获得解脱”，这被赞为殊胜秘密。到此为止。在下面的见解的定义之后，有些人这样说：那个本身，直到“有什么可做的？”这被赞为本自成佛。到此为止。还有些引导者这样说：从无始以来积聚和堆砌的无数分别念的遮蔽云团，以空性本身作为依靠，在刹那间显现的觉性也能将如是性如其本然地彻底解脱，从而完全清净为自明。因此，无始以来的遮蔽通过空性的依靠而消除，这被赞为殊胜秘密。还有些胜者这样说：密咒的本体，心的如实性，无遮蔽的坛城，那个光明，与之相应的证悟者，以低劣众生的身体，具有胜者圆满正觉的意，因此，不是那个或者不属于那个的任何果实，在其他地方存在，胜者佛陀自己也要历经最终才能获得，有什么可做的呢？因为没有，所以从自生证悟本身之外无法获得。因此，如果证悟光明，那么这本身就被赞为本自成佛的殊胜意。因此，对功德自圆满进行了解释。第二部分有五点：如果领悟，就是修行的功德；如果不领悟而修行，就是过失；修行的本体；修行的歧途；以及修行的差别。第一点：以上面所说的“有些人这样说：不可思议，全知”直到“是全知者”这被赞为殊胜秘密。到此为止。还有些导师这样说：了知法性不可思议的自性，光明，一切解脱之大。
English
It is only by being free from (treatment) that it is self-arisen. So, what is the fault of things appearing as good and bad? It is because mistaken ones have increased their discriminating thoughts that they appear as dependent and sudden. Therefore, if one realizes the meaning of no birth and no death, then the unconditioned intention, undefiled by delusion, is praised as supreme. Third, after the wisdom of previous meditation, some say: From beginningless time, until "liberated in oneself," this is praised as the supreme secret. So far. After the definition of view below, some say: That itself, until "What is there to do?" This is praised as being enlightened from the beginning. So far. Some guides also say: The immeasurable clouds of obscuration of discriminating thoughts, accumulated and piled up from beginningless time, with emptiness itself as reliance, the awareness that manifests in an instant can also completely liberate suchness in its natural state, thereby completely purifying it into self-clarity. Therefore, the obscurations from beginningless time are eliminated by relying on emptiness, which is praised as the supreme secret. Some victors also say: The essence of mantra, the suchness of mind, the unobstructed mandala, that luminosity, the one who possesses realization corresponding to it, with the body of inferior beings, possesses the intention of the victorious perfect Buddha, therefore, any fruit that is not that or does not belong to that, exists in another place, even the victorious Buddha himself must go through to finally obtain, what is there to do? Because there is not, it cannot be obtained from self-arisen realization itself. Therefore, if one realizes luminosity, then this itself is praised as the supreme intention of being enlightened from the beginning. Therefore, the self-perfection of qualities has been explained. The second part has five points: If realized, it is the merit of meditation; if one meditates without realizing, it is a fault; the essence of meditation; the wrong path of meditation; and the difference of meditation. The first point: As mentioned above, "Some say: Inconceivable, all-knowing" until "is the all-knowing one," this is praised as the supreme secret. So far. Some teachers also say: Knowing the inconceivable nature of dharmata, luminosity, the great liberation of all.
Chinese
因此，通过见解确定之后，不作任何思虑地安住于如是性中进行禅修，无需从自身之外寻求，便会自然而然地生起和显现出不可估量的应得功德。这便是证悟了诸佛的遍知一切之智慧。因此，通过见解确定之后进行禅修的功德之秘密受到了高度赞扬。第二种观点是：有些人这样说：“不可思议。”一直到“转变为生处。”这表达了完全的慈爱，受到了高度赞扬。这表明，还有些佛陀这样说：如果未证悟而禅修，是否无法获得呢？如果有人不了解法性不可思议，不理解其含义，只是将心安住于不作思虑的状态中进行禅修，那么这个愚昧的禅修者，由于愚蠢的禅修是无意义的，一定会堕落到无意识和黑暗的四生处。因此，未证悟而禅修的危险，受到了完全慈爱的忠告和高度赞扬。因此，首先证悟是非常重要的。第三种观点是：有些人这样说：“无思以思。”一直到“以见而寂住。”这表明，有些善逝这样说：所有无边的方法和道路，都安住于不可思议的法性之中，通过完全见到不可思议的诸法不混杂地圆满存在，而安住于大寂静的境界中，那时就是止观无别的禅定，因此一切都汇集于此。第四种观点是：“舍弃分别取舍。”一直到“无边之障碍。”这被认为是殊胜的上师忠告。这表明，当处于那种状态时，那些想要舍弃分别的过患并取舍无分别的人，他们本身就是黑暗的根源，因此会产生极难消除的无边且浓厚的障碍。因此，要断定没有取舍。因此，所有无边的道路都汇集于止观，因此，将远离去除和安住的修持方法，作为殊胜的上师忠告。第五种观点是：在一个标题下，有些人这样说：“各种疾病。”一直到“是大毒药。”这被认为是殊胜的忠告。