Chinese
其真实的密意并非如此，而是对于最初的业者，仅是暂时展示修习的方式。如果将那唯一的无修自然安住的密意执为究竟，并特别重视，就如同将一块普通的宝石误认为如意宝王一样，是极其错误的，因为这仍然伴随着忆持的智慧，并且没有超出勤作的范围。因此，如果有人是上等根器，那么一切法本初以来就是无生的，依靠上师的口诀和智慧的威力等方法，瞬间就能显现，无需依赖观察等。但对于其他的人，则需要依靠诸佛的甚深教言和上师的口诀要点，对于内外所摄的一切法，从生处、住处、灭处三个方面进行观察，通过实事求是的理智之路进行观察和确定。当如此观察并得到很好的确定之时，六根境的一切显现，都会被视为本初以来从未存在过的，是无有显现的空性自性，如幻如水月。内在流动的念头和心识的分别，也都是本初以来就是大空性，无有处所，通透的自性，远离目标和执着，以至于无法用语言、思想和言语来表达，如同虚空一般，不仅是头脑中的臆测，而是从内心深处相信，从而断绝怀疑的绳索。似乎可以看到这样的景象，如《法界宝藏论》中所说： “瑜伽士清净的心向内看时， 无有根基的觉性，远离名相。 无法指示言说，见修次第消逝。 宽敞开阔，平坦舒展。 不知修习，没有时限和偏袒。 一切自在，平平坦坦，没有间隔。 身体和外境的显现，没有执着， 如同虚空一般，平等舒展。 没有执着于内在的法。 向外观看外境的显现时， 一切空荡荡，松松垮垮，通透。 无有实质，没有执着，远离法。 显现、声音、念头、觉知、感受，一如既往地不存在。 这是什么？是自性疯狂的显现吗？ 如同梦中一样，自己嘲笑自己。 敌友、贪嗔、亲疏、”, "english_translation": "Its true meaning is not like that; rather, it is merely showing a temporary way of practice to those who are initially engaged in karma and stages of the path. If one takes that sole meaning of effortless self-settling as the ultimate and emphasizes it greatly, it is extremely wrong, like mistaking an ordinary gem for a wish-fulfilling jewel king, because it is still accompanied by the mind of mindfulness and has not transcended the realm of effort. Therefore, if someone is of the superior type, all phenomena are primordially unborn, and through the methods of the guru's instructions and the power of wisdom, etc., they are manifested in an instant, without needing to rely on analysis, etc. But for others, it is necessary to rely on the profound teachings of the Buddhas and the essential points of the guru's instructions, and to examine the origin, dwelling, and cessation of all phenomena encompassed by inner and outer grasping, and to investigate and ascertain them through the path of factual reasoning. When such investigation leads to a good ascertainment, all appearances of the six sense objects are seen as never having existed from the beginning, as the empty essence of non-appearance, like illusion and water moon. The thoughts and mental activities of the inner flow are also primordially great emptiness, without location, the nature of thorough transparency, free from targets and fixations, so that they are beyond the intellect, speech, thought, and expression, like the center of empty space. This is not just a mental speculation, but a deep conviction from the heart, cutting off the rope of doubt. It seems that one can see such a sight, as it says in the Treasury of the Dharmadhatu: "When the pure mind of the yogi looks inward, The awareness without foundation is free from names. Unable to indicate or express, the stages of view and meditation vanish. Spacious and vast, flat and expansive. Without knowing practice, there are no time limits or biases. Everything is free, flat and even, without intervals. Without attachment to the appearance of body and objects, Like the expanse of space, equally expansive. There is no grasping of inner phenomena as self. When looking outward at the appearance of external objects, Everything is empty, loose, and transparent. Without substance, without attachment, free from dharma. Appearance, sound, thought, awareness, and feeling are as before, non-existent. What is this? Is it the appearance of a naturally insane person? Like in a dream, one laughs at oneself. Enemies, friends, attachment, aversion, near, far,
English
Its true meaning is not like that; rather, it is merely showing a temporary way of practice to those who are initially engaged in karma and stages of the path. If one takes that sole meaning of effortless self-settling as the ultimate and emphasizes it greatly, it is extremely wrong, like mistaking an ordinary gem for a wish-fulfilling jewel king, because it is still accompanied by the mind of mindfulness and has not transcended the realm of effort. Therefore, if someone is of the superior type, all phenomena are primordially unborn, and through the methods of the guru's instructions and the power of wisdom, etc., they are manifested in an instant, without needing to rely on analysis, etc. But for others, it is necessary to rely on the profound teachings of the Buddhas and the essential points of the guru's instructions, and to examine the origin, dwelling, and cessation of all phenomena encompassed by inner and outer grasping, and to investigate and ascertain them through the path of factual reasoning. When such investigation leads to a good ascertainment, all appearances of the six sense objects are seen as never having existed from the beginning, as the empty essence of non-appearance, like illusion and water moon. The thoughts and mental activities of the inner flow are also primordially great emptiness, without location, the nature of thorough transparency, free from targets and fixations, so that they are beyond the intellect, speech, thought, and expression, like the center of empty space. This is not just a mental speculation, but a deep conviction from the heart, cutting off the rope of doubt. It seems that one can see such a sight, as it says in the Treasury of the Dharmadhatu: "When the pure mind of the yogi looks inward, The awareness without foundation is free from names. Unable to indicate or express, the stages of view and meditation vanish. Spacious and vast, flat and expansive. Without knowing practice, there are no time limits or biases. Everything is free, flat and even, without intervals. Without attachment to the appearance of body and objects, Like the expanse of space, equally expansive. There is no grasping of inner phenomena as self. When looking outward at the appearance of external objects, Everything is empty, loose, and transparent. Without substance, without attachment, free from dharma. Appearance, sound, thought, awareness, and feeling are as before, non-existent. What is this? Is it the appearance of a naturally insane person? Like in a dream, one laughs at oneself. Enemies, friends, attachment, aversion, near, far,
Chinese
于知解脱。日夜无别平等一味故，执著目标相之轮回寂灭。自生智慧之状态不思故，已超取舍、断证之边际。如是证悟乃无二智慧，已达自生普贤王如来之密意。如是说。仅此之时，所修之法、能修之心、修行者之人等，所有观待之虚假显现皆融入法界，如今无需断除不合者，无需依仗对治者，无需安住于状态中，无需显现果等等，已远离一切勤作，因无有目标执著之系缚，故而无所修，如《究竟》云：自心精要义证悟法身时，所修智慧法身异处无，先后心之智慧离边际，无谬修行者又于何处有？于彼修者心若无实性，不住不思安住非瑜伽。如是说。全知上师云：如日之精要智慧明觉力，无论如何显现皆不执著，如河流之流淌无需特意修，错觉消逝故不见遮障，无论如何显现皆为普贤清净界，散乱与不散乱于我无有计较，无有修与不修、见与行，此义是否如是无需询问任何人。如是说。因此，何时如是之理成为定解，彼时即证悟无勤任运之安住方法，无修阿底之密意。除此之外，无论说多少自放、无修、无勤等之空话，皆如狐狸模仿狮子一般，毫无意义。前文又云：若无真实义之见解，仅从字句经文中寻找佛法，于无为法生起我慢，以清净身语行持破烂之法，即使禁锢自心亦无法从轮回中解脱，痛苦之果无疑。为阐述见解退失之过患，故而极其珍视证悟瑜伽之真实义。如是说。因此，对于无修，于《义明》中云：体性上无修，证悟后无修
English
Is free from knowing. Day and night are indistinguishable, equal in one taste, so the cycle of clinging to objective characteristics is pacified. Because the state of self-born wisdom is not thought about, it has transcended the limits of acceptance and rejection, abandonment and reliance. Realizing this is non-dual wisdom, and one has reached the intention of the self-born Samantabhadra. As it is said. At that moment, all the false appearances of what is to be meditated upon, the mind that meditates, and the person who meditates, etc., vanish into the expanse. Now, there is no need to abandon what is incompatible, no need to rely on antidotes, no need to abide in the state, no need to manifest the result, etc. One is free from all effort and striving, and because there is no clinging to objectives, there is nothing to meditate on. As it says in the 'Ultimate Core': When the meaning of the heart essence of one's own mind is realized as the Dharmakaya, the wisdom Dharmakaya to be meditated on is not separate. The wisdom of the mind, before and after, is free from extremes. Where is the unerring meditator? If the meditator has no substance in the mind, then abiding without dwelling or thinking is not yoga. As it says. The Omniscient Lama said: The essence of the sun, the power of wisdom and awareness, however it arises, do not cling to it. Like the flow of a river, there is no need to deliberately meditate. Because delusion is destroyed, obscurations are not seen. However it arises, it is the pure realm of Samantabhadra. I do not care about distraction or non-distraction. There is no meditation or non-meditation, no view or conduct. There is no need to ask anyone whether this meaning is so or not. As it is said. Therefore, when such a principle becomes conviction, then one realizes the effortless, natural way of abiding, the intention of Ati without meditation. Otherwise, no matter how much one utters empty words of self-liberation, non-meditation, and non-effort, it is like a fox pretending to be a lion, and there is nothing to it. The previous text also says: Without conviction in the view of the true meaning, merely extracting the source of Dharma from words and scriptures, relying on pride in the Dharma of non-action, and practicing the torn rags of pure body and speech, even if one restrains one's own mind, one will not be saved from samsara, and the result of terrible suffering is certain. Because it explains the fault of losing the view, it is extremely important to realize the true meaning of yoga. As it is said. Therefore, even for non-meditation, in 'Meaning Clear' it says: There is no meditation on the nature, and there is no meditation after realization.
Chinese
哦！如是说，从二元对立中，通过证悟而无法修习的东西，在尚未到来之前，仅仅以本性中无法修习的理解范围，似乎也无法到达任何地方。第二点是，正如《宝藏幻钥》中所说：‘即使自己拥有，也难以证悟，因此，深信是秘密的口诀。’如其所说的意义一样，像这样，众生本来就处于无需寻找、任运成就、远离集散的状态，但由于是原始秘密，难以通达，因此，至极秘密的法性、觉性菩提心，超越了一切言语戏论的范畴，因此，无论哪个人的耳根，都无法通过其他善知识的教导而听闻。如同无法听闻一样，说话者也无法通过说话的舌根，凭借声音词语的自相，来表达法性菩提心，连极微尘许的部分也没有。为什么呢？因为如前所说，自生智慧的精华，是无法通过分别念来思考的，没有所缘的对境，无法用比喻来象征，没有名相的戏论，不是由因缘所造作的，这五个理由说明它超越了二元对境。如此，《狮子力圆满大续》中说：‘无法用词语和文字来显示法身，执着于词语，瑜伽士就走上了分别念的道路，用词语和智慧彻底消除疑惑后，不住于词语，而趋向自己的意义。’以及《十部经》中说：‘对于三世诸佛和三界众生，未曾开示的最极秘密的菩提心，善逝的智慧之耳从未听闻，众生的耳根也从未听闻。同样，开示者的舌根，也未曾向善逝们用语言宣说，同样，任何人的舌根，也未曾向众生用语言表达。’如是说。如此，用五句偈颂显示了法性虚空的明点，也就是之前所说的法性菩提心的明点，它成为轮涅一切法的生处，因此，能断除堕入空性边见的戏论，所以称为虚空的明点。