Chinese
无论念头的禅修变得多么稳固，法身都不是与心的错觉不同或优越的其他东西，因为错觉的自性即是法身。如此，错觉也是心，而心自身的自性未成立，因此念头自然消失。因此，无论显现何种境相，无论生起何种心的念头，都因自性光明而自然显现自生智慧，恒常如是安住于不可思议法身的自性中，这远离勤作，不住于任何境，且无法以对治来修正，因此显示为无为任运的自性。《圆满总断》中说：“显有万法本初即清净，自心即是胜者佛，金刚萨埵无别本初佛，本初清净故，法身安乐之顶。”如是宣说。第二，广说分为四：广说心性超越因果勤作修持之义，八乘无法了悟之理；广说心性阿底自住法身，如来藏之密意本自安住之理；广说八乘入于阿底之方便，以大小对治之次第宣说之理；广说心性阿底普贤王如来无作安住之方便及果。第一分为二：分别解说八乘各自之道无法见到心要之义；总说彼一切因因果勤作之病，而使心性如是之身受苦。第一分为八：即使以缘起生灭来修习心性本初清净之心要，也无法获得新净之果，而是本自安住于法身之理；声闻以所取境事物和能取识为不可分割之微尘和刹那作为胜义，并修习无我，也无法见到心性宽广之义之理；菩萨即使修习境无我，也无法现量见到从彼解脱之义之理；即使事部以心外之异体神来修习，彼即是心性
English
No matter how stable the meditation on thoughts becomes, the Dharmakaya is not something different or superior to the illusion of the mind, because the very nature of illusion is the Dharmakaya. Thus, illusion is also mind, and since the self-nature of mind itself is not established, thoughts naturally disappear. Therefore, whatever appearance of objects arises, whatever thoughts of the mind arise, they are naturally luminous, so self-arisen wisdom naturally dawns, abiding as it is in the nature of the non-conceptual Dharmakaya at all times and in all ways, which is free from the activity of effort. It does not abide in any object and cannot be corrected by remedies, thus showing the nature of effortless spontaneity. As it is said in the Dzogpa Spyi Chod: "All that appears and exists is pure from the beginning, one's own mind is the victorious Buddha, Vajrasattva is inseparable, the primordial Buddha, because it is pure from the beginning, the Dharmakaya is the supreme bliss." Thus it is said. Second, the extensive explanation has four parts: The extensive explanation of how the meaning of mind itself transcending cause, effect, effort, and accomplishment is not understood by the eight vehicles. The extensive explanation of how the meaning of mind itself, Ati, self-abiding Dharmakaya, the Thusness, is naturally present within oneself. The extensive explanation of how the eight vehicles are taught in a gradual manner of large, medium, and remedies as a means of entering Ati. The extensive explanation of the means of naturally placing mind itself, Ati, the all-creating Mother, without fabrication, together with the result. The first has two parts: Explaining in detail how the essential meaning is not seen by the paths of the eight vehicles individually, and explaining generally how all of them are afflicted in body by the disease of cause, effect, and effort, which is the way mind itself is. The first has eight parts: Even if one meditates on the essential nature of mind itself, which is pure from the beginning, with dependent arising, origination, and cessation, one will not attain the result of newly purified, but rather the way it abides as the Dharmakaya from the beginning; the Hearers establish the object of apprehension, things, and the apprehending consciousness as indivisible particles and instants as ultimate truth, and even if they meditate on selflessness, they will not see the meaning of the vastness of mind itself; even if Bodhisattvas meditate on the selflessness of objects, they will not directly see the meaning of liberation from that; even if Kriya meditates on different deities other than mind itself, that itself is the nature of mind.
Chinese
因此，安住于无边法界之理，以及虽然以上下二者进行禅修，但除了心之外没有其他的智慧之理，以及瑜伽士将誓言尊融入智慧尊，修持无二无别，不见能修所修二者之理，以及嘛哈通过生起有相次第，将自生智慧观想为本尊和宫殿，但如身与影般，是不清净的二取之理，以及阿努虽然将乐空圆满次第的智慧从法界中自生而修，但没有超出随执勤作之理。第一种是，像这样进入自宗道的人们，通过内外十二缘起支顺生之门，轮回之法外器世界和内有情众生显现为高低不同的各种状态。总之，观察到一切轮回之法的根本是由于十二缘起的缘故而产生，通过对它进行逆转修持之门，将自生心性的境，或者说是转变成一切法的心性之自性的真实状态作为对境，认为可以寻找和修持，因此不作任何分别，以专注一境的方式安住于禅定，通过这种方法努力享用和进入心性菩提心，然而，修持无分别仅仅是依赖于分别而安立的，因为分别本来就不存在，那么依赖于它的无分别又怎么能够成立呢？因为不能成立，所以仅仅是遍计所执。心性菩提心的自性是不依赖于那样的因缘，而是本来就安住于原始成佛的体性，对于瑜伽士们来说，会以觉性自明的状态显现和生起，因为这个原因，所以说果法身不在他处寻找。第二种是，像这样，一切法本来就是从心性菩提心的游舞中自生显现，除了无有显现空性的作用之外，本来就不存在，因此法性无生，安住于胜义离戏大之体性中。声闻乘的人们将物质和识视为自相的体性，并且认为色法的究竟是不可分的微尘
English
Therefore, the principle of abiding in the boundless Dharmadhatu, and although meditating with both upper and lower aspects, there is no other wisdom beyond the mind, and the principle of the yogi merging the Samaya-sattva into the Jnana-sattva, meditating on non-duality, and not seeing the two, the meditator and the meditated, and the principle of Maha visualizing the self-born wisdom as deities and palaces through the generation stage with appearances, but like body and shadow, it is the impure duality, and Anu, although meditating on the wisdom of bliss-emptiness completion stage as self-born from the Dharmadhatu, does not transcend the clinging and effort. The first is, like this, those who have entered their own tradition's path, through the twelve links of interdependent origination, both internal and external, the phenomena of samsara, the outer container world and the inner sentient beings, appear in various states of high and low. In short, observing that the root of all samsaric phenomena arises due to the twelve links of interdependent origination, through meditating on it in reverse order, taking the object of self-born essence, or the true state that has transformed into the essence of all phenomena, as the object, thinking that it can be sought and meditated upon, therefore, without making any distinctions, abiding in samadhi with a one-pointed focus, striving to enjoy and enter into the mind of Bodhicitta through this method, however, meditating on non-distinction is merely established in dependence on distinction, because distinction never existed in the first place, then how can non-distinction, which depends on it, be established? Because it cannot be established, it is merely conceptual imputation. The nature of the essence of Bodhicitta does not depend on such causes and conditions, but rather abides in the nature of primordial enlightenment, which manifests and arises to yogis in the form of self-luminous awareness, for this reason, it is said that the resultant Dharmakaya is not to be sought elsewhere. The second is, like this, all phenomena are originally self-arisen from the play of the essence of Bodhicitta, and apart from the function of the appearance of emptiness, they never existed, therefore, the nature of phenomena is unborn, abiding in the nature of the great ultimate beyond mind. The Hearers view matter and consciousness as having their own characteristics, and consider the ultimate of form to be indivisible particles.
Chinese
现在，如果将有边际的意识和无分微尘二者视为究竟实有，并在此基础上确定和修习人无我，那并非实相的本义。为什么呢？因为如果十方微尘同时围绕并触及一个无分微尘，或者进行观察和分析，由于它与十方的一切部分都分离，所以在实际上是无法成立的。同样，如果对前后刹那的意识进行观察，也是无法成立的。修习人无我也仅仅是排除他者的分别念的影像，实际上无法触及实义。那么，实相的本义是什么呢？一切法的实相，从本初以来就是无生的，并且不驻留在任何戏论的边际。由于究竟菩提心的法性没有错谬，所以良好或正确的智慧不依赖于其他因缘，而是以无为的自性自然显现。因此，除了自证的现量或各自自证智慧的行境之外，不像下乘那样对内外一切法进行分别，也不分析无分微尘等，因为不进行分别的自性成为一切法的生处。因此，广大无垠的法界，是远离一切戏论的自性，成为一切的殊胜本体，是精华菩提的自性。对于它来说，业和烦恼等无法成立，从本初以来就是清净的，因此进入了未曾行至而本已到达的轮回涅槃一切的共同大路，也就是说，如果认识到从本初以来就未曾脱离其状态的自性，那么就能证得法性平等之王普贤法身的究竟密意。如同《十经》中所说：与一切相违背的舍弃之法，五种烦恼和五种无间罪，那是极大的清净，无论住在哪里，都能获得平等的国王。第三，菩提心如上所述，不是作为有为的刹那之法而成立，而是自生的无为自性，因此由于自己的自性不会改变，并且由于在精华菩提的自性中本已成佛，所以现在新依赖于修习和努力，从而转变成比以前更殊胜的状态，并获得果位佛
English
Now, if one establishes consciousness with boundaries and indivisible particles as ultimately real, and then determines and meditates on the selflessness of the person based on that, it is not the meaning of the true nature of reality. Why? Because if ten particles from ten directions simultaneously surround and touch one indivisible particle, or if one examines and analyzes it, since it is separate from all parts of the ten directions, it is not established in reality. Similarly, if one examines the preceding and succeeding moments of consciousness, it is also not established. Meditating on the selflessness of the person is also just an image of the discriminating mind that eliminates others, and therefore does not touch the actual meaning. So, what is the meaning of the true nature of reality? The true nature of all phenomena is primordially unborn and does not abide in any extreme of elaboration. Because the dharma nature of the ultimate Bodhicitta is without error, excellent or correct wisdom arises spontaneously as unconditioned essence, without depending on other causes and conditions. Therefore, other than the direct experience of self-awareness or the domain of the wisdom of individual self-awareness, one does not conceptualize this and that about all inner and outer phenomena like the lower vehicles, nor does one analyze indivisible particles, etc. Because the nature of non-conceptualization becomes the source of all phenomena, the vast and expansive Dharmadhatu is the nature of being free from all elaborations. Since it has become the sacred essence of all, it is the nature of essential Bodhi. For it, karma and afflictions, etc., are not established; since it is primordially pure, one enters the great common path of all Samsara and Nirvana that has been reached without traveling, that is, if one knows the nature that has never deviated from its state since the beginning, then one will realize the ultimate intention of the Dharmakaya Samantabhadra, the King of Equality of Dharmata. As it is said in the "Ten Sutras": "The Dharma of abandoning what is incompatible with all, the five poisons and the five inexpiable sins, that is the great purity; wherever one dwells, one attains the King of Equality." Thirdly, the Mind of Enlightenment, as explained above, is not established as a conditioned, momentary phenomenon, but is the self-arisen, unconditioned essence. Therefore, since one's own essence does not change, and since one has been enlightened from the beginning in the nature of essential Bodhi, now, by relying on newly cultivating and striving, one does not transform into a state more excellent than before and attain the fruit of Buddhahood.
Chinese
因为没有获得佛的自性，所以不会被因缘所改变。因为没有那个，所以也没有希望通过渴望获得那个而产生的执着之处，因为没有变成那个的境。同样，作为所取和所证悟的境，被称为法界，除此之外没有其他，而所要获得的心的本性，法身的果位，也并非存在于自生智慧之外。然而，名相菩萨乘的人们认为，通过以能境无我和所境无二的证悟智慧现量见到境法界，从而次第经历十地，新获得佛的果位。因此，他们总是修持作为其因的无我之义，因为他们没有脱离对修持之味的执着和希望获得快乐的渴望。因此，据说这样的人不会生起证悟轮回涅槃平等性的意义。如《大鹏经》中说：十地走到尽头，执着于能执和所执，于此亦不住，远离所住之处。以无路为路想，故行者迷途。因惧怕获得果位，故不见实义。因趋近真实边际，故远离境。如是想于法界，故不得安乐。舍弃欲妙烦恼，故不得菩提。背离轮回，不能完全超越寂灭。地与波罗蜜多道，无尽无边。如是说。第四，密咒乘外续三部中的事部，将自己和智慧本尊视为好坏不同，像主仆一样修持，认为果位依赖于本尊而获得。然而，法身一滴，觉性菩提心，对轮回涅槃的一切法，没有好坏取舍，平等周遍，无有变迁。因此，没有其他的智慧本尊会赐予和增加殊胜共同的成就。如《灯光照耀》中说：成就本净原始光明，超越心识，无实无思，自性成就，非由本尊赐予，亦非从他而得。如是说。因此，法性菩提心如虚空界般无有边际和穷尽，周遍一切轮回涅槃，一切皆从中显现。