Chinese
又，在后续的续部中说：通达此义的补特伽罗，没有恭敬，没有念诵，没有供养，没有禅修，没有守护，没有分别，无舍无取菩提心，无需特意作为，一切圆满。此乃自生之王，是诸佛之自性，是总摄一切果之精华。如是说。第三，安住之实相无可见无所得有八：显示在当下修习心性之下，想要现前获得更超胜之法性是不可能实现的。显示通过寻觅和修习，以心寻心是无法找到的，显示如果寻觅，无论从内外任何地方都无法找到。安立如同虚空般的心性在任何地方都不成立，因此无法找到的道理。因为心性如何，一切法也同样无法找到自性，所以将一切显现都回遮为无执。无论如何修习生圆次第的执心之义，其本性之安住实相，于三时中皆无有迁变，因此显示禅修者徒劳无益。如果禅修能够将不净转化为清净，那么无念之一定或诸佛之等持，轮番交替，将会导致轮回的处所空无。将一切法归纳为无有矫饰的自性大之中。第一，如是，普作菩提心之自性，乃是无有戏论之独一明点的自性，因此，于彼不存在作为外境之法的成立。因为彼不存在，所以依赖于彼之内执之心之安住处也同样不存在。如是，由所取能取二者所摄持的一切法，本来从未存在过，于无二大平等法身独一明点中，当下即安住，因此，依靠禅修修习勤作，也无法获得超越彼之法性之义。如《深奥》中云：通达自心精要义，法身之外，无有可修之智慧法身。先后之心之智慧无有边际，无错谬之禅修者又在何处？于彼禅修者，心若无实，不住不思，安住非瑜伽。如是所说，因此，如果有人认为依靠禅修修习，能够现前获得比以前更超胜的法性。
English
Furthermore, in the subsequent tantra, it is said: The person who understands this meaning has no reverence, no recitation, no offerings, no meditation, no protection, no conceptualization, no abandoning, no taking, the Bodhicitta, without the need for special effort, is all complete. This is the self-born king, the essence of all Buddhas, the condensed essence of all fruits. Thus it is said. Third, the eight aspects of the absence of seeing and attaining the true nature: Showing that it is impossible to achieve the manifest attainment of a Dharma nature superior to the present meditation on the nature of mind. Showing that by searching and striving, the mind cannot be found by the mind. Showing that if you search, you cannot find it from either inside or outside. Establishing the reason why the mind-nature, like the sky, is not established anywhere, and therefore cannot be found. Because the mind-nature is such that the self-nature of all dharmas cannot be found, everything that appears is turned into non-attachment. No matter how one meditates on the meaning of mind-grasping in the generation and completion stages, the true nature of reality remains unchanged in the three times, so it is shown that the meditator's efforts are meaningless. If meditation can transform impurity into purity, then one thought of non-conceptuality or the samadhi of the Buddhas, alternating in turn, would cause the places of samsara to be empty. Summarizing the meaning of all dharmas into the great self-nature that is free from fabrication. First, the nature of the all-creating Bodhicitta is the nature of a single, non-elaborate bindu, so there is no establishment of external objects as objects of perception. Because it does not exist, the abode of the inner-grasping mind that depends on it also does not exist. Thus, all dharmas encompassed by the grasped and the grasper have never existed from the beginning, and in the non-dual great equality Dharmakaya, the single bindu, is present from the very beginning, so relying on meditation, practice, and effort, one cannot attain a meaning of Dharma nature that is superior to it. As it says in "Profound Depth": Understanding the essential meaning of one's own mind, apart from the Dharmakaya, there is no wisdom Dharmakaya to be meditated upon. The wisdom of the mind, before and after, is without limit. Where is the unerring meditator? If the meditator's mind is without substance, then abiding without thought is not yoga. As it is said, therefore, if someone thinks that by relying on meditation and practice, they can manifestly attain a Dharma nature that is superior to what was before.
Chinese
那就是说，希望和欲望会导致执着。如拉措所说：“心中生起什么念头，对于自生智慧来说，如果想要更多，那就是勤作的疾病。”就像这样，由于被希望和勤作的疾病所束缚，对于那个人来说，无分别平等的境界并不会比以前更加成就。因为自生智慧原本就是远离改造的，而且具有改造、取舍的道路与未改造、任运成就的意义相违背。第二，法性无为，觉性自生智慧本身就是原本不需修证而自然存在的。如果想要从那之外寻找，以带有希望的念头来勤奋修证心性自生智慧，那就是在向外寻找自己的心。例如，就像自己骑着大象却在寻找其他大象一样，是无法找到的。正如那里面所说：“法性意义的实相，无生大乐，完全了知后向谁祈愿？就像大海之水不会祈求水一样，菩提心也不会祈求心。如果向外祈愿，就不会领悟自己的意义。”就像这样。第三，像这样，心性自生智慧原本就与自己不分离，是自性任运成就的。如果向外寻找和修证，即使在法界和虚空界中游荡，摧毁三界的所有处所和有为法，并在那里寻找，自己的心性自生智慧，其自性不住于任何戏论的边，本体远离执着，普遍存在，无生无灭，无论从内外都无法找到。如雄鹰大鹏所说：“以苦行来寻求意义，就像骑着大象却在寻找象迹一样。不要从内寻找内在的自性，不要从外寻找外在的自性。不住于二者，无住而住于住处。殊胜的住处，胜者的坛城，一切都是菩提心之本体。哪里也没去，哪里也不去，不住于处所，也不住于方向。像这样是无法指示的
English
That is to say, hope and desire lead to attachment. As Lazo said, "Whatever thought arises in the mind, if you want more than that for self-born wisdom, that is the disease of effort." Just like that, because one is bound by hope and the disease of effort, for that person, the realization of non-conceptual equality will not be more accomplished than before. Because self-born wisdom is originally free from alteration, and the path with alteration, taking and discarding, contradicts the meaning of unaltered, spontaneously accomplished. Second, the nature of reality is unconditioned, and the self-born wisdom of awareness itself is originally naturally present without needing to be cultivated. If one wants to seek from beyond that, and strives to cultivate the self-born wisdom of mind with thoughts of hope, that is seeking one's own mind elsewhere. For example, just like riding an elephant and looking for another elephant, it cannot be found. As it says there, "The reality of the meaning of Dharma nature, unborn great bliss, having fully known it, to whom does one offer prayers? Just as the water of the ocean does not pray for water, the mind of Bodhicitta does not pray for the mind. If you offer prayers to others, you will not realize your own meaning." Just like that. Third, like this, the self-born wisdom of mind is originally inseparable from oneself, and is naturally spontaneously accomplished. If one seeks and cultivates it elsewhere, even if one wanders in the realm of Dharma and the realm of space, destroys all the places of the three realms and conditioned phenomena, and searches there, one's own self-born wisdom of mind, its nature does not abide in any extreme of elaboration, the essence is free from clinging, universally present, unborn and unceasing, and cannot be found from either inside or outside. As the great Garuda said, "Seeking meaning through asceticism is like riding an elephant and looking for elephant tracks. Do not seek the inner nature from within, do not seek the outer nature from without. Not abiding in either, abiding in the abode without abode. The supreme abode, the mandala of the victors, everything is the essence of Bodhicitta. Not going anywhere, not going anywhere, not abiding in a place, nor abiding in a direction. Like this, it cannot be indicated."
Chinese
我的觉性，于菩提心之本体中，即是如是性。未曾往任何处，而是极安住于自身。如是说。第四，如此，自己的心性，并非由事物表相之法所构成，而是自生、无为之自性，故无法以感官直接观察，且遍及轮涅一切，故与虚空之自性相同。如同自己安住于虚空之中，却想要寻找虚空，无论去往何处，也无法找到比这更广阔的虚空。同样，心性无有对境，自己安住于如虚空般的心性之中，却期望找到比这更殊胜的心性自生之智慧，无论如何修持道之次第，最终，现在的心性，无有对境、广大无边、空明无为，此之边际，既无终结亦无止境，故无法超越它而前往他处。同样，法界离戏，觉性菩提心，既无减少耗尽，亦无增长充满，现在的心性，如虚空般之自性，无法认知或见到比这更殊胜之心，因为一切对境皆是寂灭之自性。第五，不仅如此，外内器情等一切法之自性，亦无有自他、常断、善恶、来去等任何成立，而是本初空性、无为，如虚空般之自性。故一切诸法皆与心性之自性相同且无异，安住于法性如是之状态中，故无论佛陀或众生，皆无法对其进行丝毫的改造与改变，因此，对于一切显现，不作希冀与担忧，亦不做扬弃与取舍，于无执自解脱之界中，修持“啦”。如是，于心性如虚空般之界中，对于一切法，不作希冀与担忧，亦不做舍弃与接受，扬弃与取舍，改造与改变，安住于此，即是圆满了见、修、行、果一切。如“啦”之修持：法性超越对境，是见之“啦”修持。无有丝毫对境，是修之“啦”修持。身语无有造作，是行之“啦”修持。于觉性中无有扩张，故是
English
My awareness, in the very essence of Bodhicitta, is suchness itself. It has not gone anywhere, but abides perfectly within itself. Thus it is said. Fourth, like this, one's own mind-essence is not established as a phenomenon of characteristic qualities, but is self-arisen, unconditioned nature. Therefore, it cannot be directly seen by the senses, and because it pervades all of samsara and nirvana, it is the same as the nature of space. Just as one dwells in the expanse of space, yet desires to seek space; wherever one goes, one will not find a space greater than this. Similarly, the mind-essence is without object; while dwelling in the expanse like space, one hopes to find a mind-essence, a self-arisen wisdom, that is superior to this. No matter how one progresses through the stages of the path, the present mind-essence, being objectless, vast, empty-clear, and unconditioned, has no end or limit, so there is no going beyond it to another place. Likewise, the Dharmadhatu is free from elaboration; this awareness, the mind of Bodhi, has neither decrease nor depletion, neither increase nor fullness. The present mind-essence, the nature like space, cannot be known or seen as a mind superior to this, because all objects are by nature completely pacified. Fifth, moreover, the nature of all phenomena, such as the outer and inner worlds, is not established as self and other, eternal and nihilistic, good and bad, going and coming, etc., but is primordially empty, unconditioned, and like the nature of space. Therefore, all phenomena are the same as and identical to the nature of mind-essence. Because it abides from the beginning in the state of suchness, no Buddha or sentient being can make even a particle of change or alteration to it. Therefore, one should not have hope and fear, acceptance and rejection, towards whatever appears or arises, but should practice "La" in the expanse of non-grasping and self-liberation. Thus, in the expanse of mind-essence like space, not having hope and fear, abandoning and accepting, rejecting and adopting, changing and altering towards all phenomena, is the completion of all view, meditation, conduct, and result. As the practice of "La" says: Dharmata transcends objects, it is the "La" practice of view. There is not even a particle of object, it is the "La" practice of meditation. Body and speech are without effort, it is the "La" practice of conduct. In awareness there is no expansion, therefore it is
Chinese
对于果，是安住。 因为没有在其他地方寻找，所以是道的安住。 不要作意修饰，请行者们谨记。 如是说。 第六，然而，对于那样的未作修饰、平等之义，如果认为可以修饰，那么无论修习生起次第和圆满次第的何种禅定，无论如何修持，自性未造作，本来如是，对于它，无论用何种训练转变等方法，其体性也不会改变，所以只是自己被名相的分别念所束缚，白费力气而已。如琼钦（大鹏）所说： “于无计为有的分别念之流， 经劫难获菩提，乃迷途。 如所作之道，难成其果。 执著名相之境，不得真实义， 无有可得之境，因执着故安住于执着。” 如是。 第七，如果通过修习生起次第和圆满次第等禅定，就能使未造作的实相，自性本然的智慧改变，从而比以前增长一种力量，变成更大的功德差别，那么，就像成就无色禅定，能在八万大劫的时间里安住于无念的状态一样，或者特别是佛陀们通过一次禅定，也能使轮回无余地空尽，但那是不可能的。因此，通过修习禅定，无法使自性比以前更加改变。 如果佛陀们通过修习禅定，就能使从那（禅定）中变成其他相续的众生的轮回幻相得以穷尽，因为识流是不同的，那么，那样穷尽是合理的，因为将佛陀和众生执着为相续不同只是分别假立，实际上，轮回和涅槃二者是自性一味的，而且佛陀们的心没有比无分别更强大的力量。 第八，如是，如同修习无法改变一样，如果不如实证悟自性菩提心离于目标、思虑和戏论之义，那么无论如何言说有无和显空等，也无法成为如实自性的言说对象。