Chinese
那么会变成什么呢？对于这一点，声闻乘的人们没有领悟到一切法都是自性，是菩提心的自性，因此产生了遮蔽。他们遮蔽的方式是：所观察的对境，即内外情器世界的一切事物，本来都是自心，是如是的自性，是能取所取无二的体性。他们仅仅领悟到人无我，而没有领悟到法无我，没有领悟到法的自性本空。他们观察外在的所取是由不可分的微尘组成，内在的能取是由不可分的刹那组成，能取所取是相互独立的。他们认为一切对境都包含在苦谛和集谛之中，因此具有损害的自性。他们将五蕴视为刽子手、利剑和冰雹，将六界视为毒蛇和毒药。总之，他们将一切都视为敌人和荆棘，认为应该抛弃。因此，他们抛弃了远离能舍和所取的自性，即法性。他们经过数百万劫等等漫长的时间，一直无法见到法性离戏的本来面目，即自心本具的智慧。如果他们无法见到自心的法性，那么经过数百万劫等等漫长的时间，他们将无法见到并抛弃自性的觉性菩提心。因此，他们无法获得无为、无作、法身大乐的果位。就像《离戏义光明大续》中所说：虽然领悟了人无我，却没有舍弃法我。法我的显现是能取和所取二元对立。能取的相续念头会在一瞬间停止。应该观想超越常断二边。例如恒河。所取显现为世俗谛。胜义谛认为是微尘实有。例如牦牛尾和尼辛树。认为是经部和毗婆沙部。因为这是声闻乘的意愿。因此，与无二大乐的意义相违背。第二种是，同样，缘觉乘的人们没有领悟到一切对境都是自心本具智慧的体性，而是认为一切对境都是由内外十二缘起，即前前为因，后后为果的方式产生的，具有苦谛和集谛的特征，是敌对的自性。因此，他们修习十二缘起的顺行和逆行，从而使自
English
What will happen then? In this regard, the Shravakas do not realize that all dharmas are their own nature, the very nature of Bodhichitta, and thus they obscure it. The way they obscure it is: the object to be examined, that is, all the phenomena of the outer and inner world, are all one's own mind, the nature of Suchness, the essence of non-duality of grasping and being grasped. They only realize the selflessness of the person, but they do not realize the selflessness of the dharma, and they do not realize that the nature of the dharma is empty. They observe that the external object of grasping is composed of indivisible atoms, and the internal grasping is composed of indivisible moments, and they view grasping and being grasped as separate. They consider that all objects are contained in the two truths of suffering and its origin, and therefore have the nature of harm. They regard the five aggregates as executioners, swords, and hailstones, and the elements as poisonous snakes and poisons. In short, they regard everything as enemies and thorns, and think that they should be abandoned. Therefore, they abandon the nature that is free from both abandoning and adopting, that is, the Dharma nature. They spend a long time, such as hundreds of kalpas, and for a long time they do not see the face of the Dharma nature that is free from elaboration, that is, the self-existing wisdom of their own mind. If they do not see the Dharma nature of their own mind in this way, then for a long time, such as hundreds of kalpas, they will not see and abandon the self-existing awareness, the Bodhichitta. Therefore, they will not attain the state of non-action, non-effort, Dharmakaya, great bliss. As it is said in the Great Tantra of Luminous Meaning Beyond Elaboration: Although one realizes the selflessness of the person, one does not abandon the self of the dharma. The self of the dharma appears as the duality of grasping and being grasped. The continuous thought of grasping ceases in an instant. One should contemplate transcending the two extremes of permanence and annihilation. For example, the Ganges River. The object of grasping appears as the relative truth. The ultimate truth is considered to be the substantiality of atoms. For example, the yak tail and the Nising tree. It is considered to be the Sutra Pitaka and the Abhidharma Pitaka. Because this is the wish of the Shravakas. Therefore, it contradicts the meaning of non-dual great bliss. Secondly, similarly, the Pratyekabuddhas do not realize that all objects are the nature of their own mind, the self-existing wisdom, but consider that all objects are produced by the twelve links of dependent origination, both internal and external, that is, the former is the cause and the latter is the effect, and that they have the characteristics of the two truths of suffering and its origin, and are of an inimical nature. Therefore, they meditate on the twelve links of dependent origination in the forward and reverse order, thereby making their own
Chinese
如果遮蔽了菩提心的自性，那么，无数劫中将无法见到法性本自的自性，即普作菩提心。如果不能见到自己心性中无生无灭的意义，那么，无数劫中，由于自己遮蔽了自己的菩提心体性，因此无法获得本来无为、大乐不变的果位。因此，如果对补特伽罗无我和胜义无我获得共同的定解，并且像观察法界一样观察一部分无我，如果执着于这二者的相，就会因为希求自利的见解，而从二无别的大乐意义中退失。如是宣说。第三，像这样，由于菩萨乘认为显现为六聚之境的外内诸法，没有证悟为自心自生智慧的体性，而是将显现为境和有境的诸法视为应该在法性无生自性中修习的对境，并通过勤作修习自己的觉性自性，从而希求次第行持十地五道，因此，在三大阿僧祇劫等的时间里，将无法见到法性本自的二无别菩提心自性。这样，由于没有见到自心法性本净智慧本来离断立的自性，而被遮蔽，因此将会远离自心无需修习，本来无生、任运安住大观的定解。如彼所说：观离二我，认为二谛之理，观胜义为心，不诽谤世俗，譬如梦幻海市蜃楼，是菩萨的见解，将错过二无别智慧的意义。如是说。第四，克里亚（藏文：ཀྲྀ་ཡ་，梵文天城体：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：行）即事部，由于没有认识到显现为外内情器诸法的普作菩提心自性，本来远离能取所取二者，是清净的自性，而是认为有能取所取的垢染，因此，通过外物和用具的清净等外内一切念头的三种清净来修持
English
If the nature of Bodhicitta is obscured, then for hundreds of thousands of eons, one will not see the self-nature of Dharmata, the all-creating Bodhicitta. If one does not see the meaning of the self-nature of one's own mind, which is free from arising and ceasing, then for hundreds of thousands of eons, because one has obscured the essence of one's own Bodhicitta, one will not attain the state of great bliss that is naturally effortless and unchanging. Therefore, if one gains a definite understanding of the common realization of the absence of self in individuals and the absence of self in the ultimate, and if one views a part of the absence of self as one views the realm of phenomena, and if one grasps these two as characteristics, then with the view of desiring self-interest, one will fall away from the meaning of non-duality and great bliss. Thus it is said. Third, in this way, because the Bodhisattva Vehicle does not realize that all the outer and inner phenomena that appear as the objects of the six aggregates are the very nature of one's own mind, self-arisen wisdom, but instead regards those phenomena that appear as objects and subjects as objects to be trained in the unborn nature of Dharmata, and through diligently training the self-nature of one's own awareness, desires to gradually traverse the ten bhumis and five paths, therefore, for three countless great kalpas and so on, one will not see the non-dual Bodhicitta nature of Dharmata itself. Thus, because one has not seen the self-nature of one's own mind, the primordial wisdom of Dharmata, which is originally free from abandonment and establishment, and has become obscured, one will be separated from the confidence of the great view of naturally unborn, spontaneously abiding, without needing to train one's own mind. As it says: Viewing separation from the two selves, considering the two truths as the way, viewing ultimate reality as mind, and not slandering conventionality, like a dream or a mirage, is the view of a Bodhisattva, and one will miss the meaning of non-dual wisdom. Thus it is said. Fourth, Kriya (Tibetan: ཀྲྀ་ཡ་, Sanskrit Devanagari: क्रिया, Sanskrit Romanization: kriyā, Chinese literal meaning: action), that is, the Action Tantra, because one does not recognize that the self-nature of the all-creating Bodhicitta, which appears as the outer and inner world and its inhabitants, is originally free from the two, grasper and grasped, and is of a pure nature, but instead thinks that there are stains of the two, grasper and grasped, therefore, through the three purifications of all outer and inner thoughts, such as the purification of external substances and implements, one practices
Chinese
并且认为自己和神是主人和仆人的关系，通过沐浴和清洁等行为来达到清净的本质，但这样做也无法见到原本清净的本质，即自己心性的法性。像这样，因为没有见到自己心性大清净的本来面目，所以与之分离。所谓“人身转世七世之间”，意思是说，成就持明者时，每一劫都能存活，因此，从行续的自道来说，需要八大劫才能获得果位，这里说的是同一个要点。因此，在此期间，自己心性的法性，即超越清净解脱的实相，是无法见到的。因此说： “虽未动摇于无念生灭之境， 然视二菩萨为主仆。 以事续之见解与贪执， 违背普贤大乐之义。” 如是说。 第五，外续二部以上认为，原本没有好坏取舍的觉性，即普作菩提心的自光显现的这些法，将某些视为应取，某些视为不净有相之物应舍，从而将与好坏取舍二者分离的心性，即自生智慧唯一的自性，通过有相和无相的禅定等勤作来取舍。像这样，自己将自己心性唯一的本质视为取舍二者，并且进行否定和肯定，由于这种影响，即使以不间断的方式在道上精进修持，在三世之间也无法见到自己心性无取舍二者的实相，具有这样的过失。义明中说： “虽未动摇于无念之境，生灭分离， 然视二菩萨为兄弟与朋友。 以瑜伽母续之贪欲， 违背无别智慧大乐之义。” 如是说。 第六，像这样，嘛哈和阿努二者认为，原本无造作任运成就的自性，超越勤作的普作菩提心，按照各自的见解，通过生起次第和圆满次第两种方式来寻找和修持，将其视为寻找和修持的对象。通过生起世俗和胜义二种心等方式，进行禅
English
and considering oneself and the deity as master and servant, striving to achieve purity through actions like bathing and cleansing, but even doing so, one fails to see the originally pure essence, which is the dharmata of one's own mind. Like this, because one has not seen the original face of the great purity of one's own mind, one is separated from it. The saying "between seven lifetimes of human rebirths" means that when a vidyadhara is accomplished, they can live for one kalpa each. Therefore, from the path of Kriya Tantra, it is said that the result is obtained after eight great kalpas, which is the same point being made here. Therefore, during that time, the dharmata of one's own mind, the reality that transcends purity and liberation, is said to be invisible. Therefore, it is said: "Although not moved from the state of non-thought and arising and ceasing, yet one sees the two bodhisattvas as master and servant. With the view and attachment of Kriya, one contradicts the meaning of Samantabhadra's great bliss." Thus it is said. Fifth, the two higher outer tantras consider that the awareness that originally has no good or bad to accept or reject, the self-radiance of the all-creating bodhicitta, these dharmas that arise, some are seen as things to be accepted and some as impure, characterized things to be rejected. Thus, the nature of mind, which is separate from both accepting and rejecting good and bad, the very nature of the single self-born wisdom, is taken and rejected through efforts such as meditating on characterized and uncharacterized samadhi. Like this, one sees the single essence of one's own mind as two things to be accepted and rejected, and performs negation and affirmation. Due to this influence, even if one diligently practices on the path in an uninterrupted manner, one will not see the reality of one's own mind, which is without acceptance or rejection, for three lifetimes, and one is accompanied by such a fault. In "Meaning Clarified" it says: "Although not moved from the state of non-thought, separate from arising and ceasing, yet one sees the two bodhisattvas as brothers and friends. With the desire of Yoga Tantra, one contradicts the meaning of indivisible wisdom and great bliss." Thus it is said. Sixth, like this, Maha and Anu consider that the all-creating bodhicitta, which is originally unmade, spontaneously accomplished, and transcends effort, is sought and practiced through the two ways of generation and completion stages, according to their respective views, and they see it as an object to be sought and practiced. Through methods such as generating the two types of mind, conventional and ultimate, they engage in meditation.