Chinese
大圆满大展解脱论。 大圆满大展解脱论。 大圆满大展解脱论存在。向莲眼致敬，如是说。其中，莲花完全隔绝了干燥和污秽，从过失之因中具备众多功德，是花朵中的 श्रेष्ठ。同样，自生智慧不依赖于清净的努力和空性的禅定之门，显现和空性的错觉自然清净，自然任运成就，是修持中的 श्रेष्ठ。它们没有单独成立，不被任何事物遮蔽，是名为“光明”的意义。堪布们解释说，对此生起信心并加以注意，就是致敬。我们大家都从各个方面相遇了。内外一切皆名为法界。五大是薄伽梵，自性不生，自然光明的菩提本身，一切名言都消失了，远离中边，成为显现的来源。蕴等虽然是整体，但与它没有不同的意义。名为完全清净的行境。上面所说的是因为什么也没有成立所以是清净的。当整体成为自性时，无行境的行境者是如来。佛与有情无二，如是说。完全断绝了唯我显现和无意义的分别念。然而，各种名言也只是在错觉的刹那相续中显现，因为不一致，并且远离对治本身。因此，怎么能用道来修正呢？如是说。那么，法性自性清净，没有显现，是否可以认为是唯一的因呢？为了纠正这一点。 无修大展，无愿望。 无作任运圆满，前者即是意义，如是说。自生智慧远离因缘修持，没有舍弃整体智慧，因为如意显现，所以在果的法性中，力量圆满，不需要其他期望。它们以前没有做过，现在也没有作者做过，显现也不是其他事物，器情整体自性清净地聚集，因此因果一味。
English
The Commentary on Great Perfection, Great Expanse of Liberation. The Commentary on Great Perfection, Great Expanse of Liberation. The Commentary on Great Perfection, Great Expanse of Liberation exists. Homage to the lotus eyes, it is said. Among them, the lotus completely separates dryness and impurity, and possesses many virtues from the cause of faults, it is the best of flowers. Similarly, self-arisen wisdom does not rely on the effort of purification and the gate of emptiness samadhi, and all illusions of appearance and emptiness are naturally purified. Naturally, spontaneously accomplished, it is the best of practices. They are not established as one, and are not obscured by anything, which is the meaning of being called "luminosity." The Khenpos explain that having faith in this and paying attention to it is paying homage. We have all met from all directions. Everything inside and outside is called the Dharmadhatu. The five great ones are the Bhagavan, the very enlightenment that is naturally unborn and naturally luminous, in which all terms disappear, being free from center and edge, and being the source of appearances. Although the aggregates and so on are a whole, they have no different meaning from it. Called the realm of complete purity. What was said above is pure because nothing has been established. When the whole becomes the self, the one with the realm of no realm is the Tathagata. Buddha and sentient beings are non-dual, it is said. Completely cutting off the appearance of only self and meaningless conceptualizations. However, various terms also appear only in the momentary continuum of illusion, because they are inconsistent and free from the antidote itself. Therefore, how can it be corrected by the path? It is said. Then, the nature of reality is naturally pure, without appearance, can it be considered as the only cause? In order to correct this: Without practice, great expanse, without aspiration. Without action, spontaneously perfect, the former is the meaning, it is said. Self-arisen wisdom is free from causes, conditions, and practice. Not abandoning the whole as wisdom, because it appears as desired, in the nature of the fruit, the power is complete, and there is no need for other expectations. They have not been done before, and are not done now by the doer, and appearance is not another thing, the container and contents are gathered as a whole, naturally pure, therefore cause and effect are of one taste.
Chinese
如是说。那么，对于那些没有因缘的事物，修习的方式是什么呢？如何调整心性呢？对此，宣说了两句半偈颂：名为“离于分别念与清净之二元性的法界”。四禅的分别念和考察，以及其他低劣乘的生起和安住，都没有有无的分别念和考察。对于他人和自我的利益，将显现和空性执着为二元对立。在此，自生智慧远离一切边际，一切有无之法本来清净，一切皆是未生之空性的行境，远离此行境而显现为大本体，无有二元显现，从不生中显现殊胜，是平等性之法界。名为“以分别念，孩童之行境，有何欺骗？”。例如，孩童用沙子建造房屋，又自己将其摧毁，这是心识的变动。同样，低劣乘将显现和空性的众多事物执着于心，又不住于此，这是因为不理解而产生的变化。即使付出巨大的努力，也无法确定其意义，这就是被欺骗。在此，自生智慧被显现空性本来清净的定解所掌握，例如，对于白色事物的认知是相同的。随之而来的，也远离了执着，安住于胜妙的禅定之中，这被称为不被魔所欺骗。名为“无二大乐，一切有情之行境”。意思是，如果对于初学者来说，如幻觉般的心的行境很多，非常困难，对此感到迷惑。在此，从一开始就宣说了没有对治，这是为了使正法具体化而说的。应该思考的是，显现和空性无二的菩提心。因为之前已经说过，它在任何地方都无法思考，所以远离痛苦。它与本体和对境没有区别，因为我们的行为、对境的显现和念头都只是心本身，所以无法抛弃或消除。名为“也将错谬显示为道路”。将一分为二是错谬，低劣乘将轮回视为痛苦的根源，这确实是真实的。例如，就像用咒语加持的毒药会变成甘露一样。如上所述的
English
Thus it was said. So, what is the way to meditate on those things that have no cause and condition? How is the mind to be adjusted? To this, two and a half verses were spoken: "The Dharmadhatu free from the duality of discrimination and purity." The discrimination and examination of the four dhyanas, and the arising and abiding of other inferior vehicles, have no discrimination or examination of existence or non-existence. For the benefit of others and oneself, clinging to appearance and emptiness as dualistic opposites. Here, self-born wisdom is free from all extremes, all phenomena of existence and non-existence are primordially pure, all are the realm of unborn emptiness, and appearing as the great essence free from this realm, there is no dualistic appearance, appearing superior from the unborn, is the realm of equality. Called "With discrimination, the realm of children, what deception is there?" For example, a child builds a house with sand, and then destroys it himself, this is the change of mind. Similarly, the inferior vehicles hold many things of appearance and emptiness in mind, and yet do not abide in them, this is a change due to lack of understanding. Even with great effort, one cannot determine its meaning, this is being deceived. Here, self-born wisdom is grasped by the conviction of the primordial purity of appearance and emptiness, for example, the cognition of white objects is the same. What follows is also free from clinging, abiding in the supreme samadhi, this is called not being deceived by demons. Called "Non-dual great bliss, the realm of all sentient beings." The meaning is, if for a beginner, the realm of the mind like an illusion is many, very difficult, and feels confused about this. Here, from the beginning, it is said that there is no antidote, this is said in order to make the Dharma concrete. What should be thought about is the Bodhicitta that is non-dual in appearance and emptiness. Because it has been said before that it cannot be thought about anywhere, it is free from suffering. It is not distinguished by essence and object, because our actions, the appearance of objects, and thoughts are all just the mind itself, so they cannot be abandoned or eliminated. Called "Also showing delusion as the path." Dividing into one is delusion, the inferior vehicles regard samsara as the root of suffering, this is indeed true. For example, just as poison blessed with a mantra turns into nectar. As mentioned above,
Chinese
所谓“大道无二”是指：器情本净，无需以道来改造，顺应其后，也与菩提心相符，因为以意义来修持，无法消除不一致之处。所谓“平等智是诸佛之王”是指：在进入无境之时，以何种把握来满足，即在心性中平等了知。因为它们的体性不可思议，所以在三时中不动摇。与普贤行境相同，所以说：身体虽是人，心却是佛。所谓“执着于我和我所是外道的歧途”是指：以何种方式修持的这二者，是以二种清净之名完全断绝一切方位的。以圆满之义而遍及，以遍及之义而无基，这表明是远离坛城的。愚昧者依赖于主宰之声，将我和我的一切都执着为我所，这会堕入能作者和圆球之中，是邪道。对于他们的行为有何想法呢？将受孩童欺骗的法理判断置于思辨之路上，意思是说：没有前进的道路，没有证悟的时机。不加区分地相信所有说出的话语，这是孩童的行为。佛的教诲就像小狗生小狗一样，那些对善行、波罗蜜多、誓言和修行等寄予果报希望的低劣之人，误入了歧途，他们偏离了无为的大乘之道。即使说它是证悟之因，但无为和无念是同因，觉性会从内在升起。为了有所作为而产生诸多念头，反而会被诸多概念所遮蔽，因此不是因。例如，这就像想要牛奶却在牛角上挤奶一样。远离一切概念就是佛陀薄伽梵。又，即使不是智慧的同因，但所有的果都是通过方便来成就的，所以认为会成为果之因，但经中说：法性如何能通过寻求法而获得呢？一切果之法，都已在胜妙智慧中自然成就，因为之前已经通过言语确立，所以这里不再赘述。
English
The so-called 'Great Path is Non-Dual' means that the vessel and its contents are originally pure, and there is no need to transform them with the path. To act in accordance with this is also in accordance with the Bodhicitta, because practicing with this meaning, there is no way to eliminate inconsistencies. The so-called 'Equalizing Wisdom is the King of all Buddhas' means that when entering a state without an object of perception, how can one be satisfied with confidence? It is to equally know in the nature of mind. Because their essence is inconceivable, they do not waver in the three times. Because they have the same field of activity as Samantabhadra, it is said, 'Although the body is human, the mind is Buddha.' The so-called 'Grasping at I and Mine is the Heretical Path of Delusion' means that the two things that are practiced are completely cut off from all directions by the name of two purities. It pervades with the meaning of roundness, and is without a basis with the meaning of pervading, which shows that it is far from the mandala. Those who are deluded rely on the sound of the chief, and hold all 'I' and 'Mine' as belonging to the self. This falls into the agent and the sphere, and is a wrong path. What do you think of their behavior? Putting the legal judgments deceived by children on the path of speculation means that there is no way to go forward and no time to realize. Believing all that is said without discrimination is the behavior of children. The Buddha's teachings are like a puppy giving birth to a puppy. Those inferior people who place their hopes for results on good deeds, paramitas, vows, and practices, etc., have gone astray and deviated from the path of the great vehicle of non-action. Even if it is said to be the cause of realization, non-action and non-thought are the same cause, and awareness will arise from within. Having many thoughts for the sake of doing something will only be obscured by many concepts, so it is not the cause. For example, this is like wanting milk but milking the horns. Being free from all concepts is the Buddha Bhagavan. Also, even if it is not the same cause of wisdom, all the fruits are achieved through skillful means, so it is thought that it will become the cause of the fruit, but the sutra says, 'How can Dharma-nature be obtained by seeking the Dharma?' All the dharmas of the fruit are naturally accomplished in the supreme wisdom, because they have already been established through words, so they are not repeated here.
Chinese
由于持续地持有渴望的观念，并且不真正了解其作用，因此在没有获得和理解确信之前，永远无法找到它。佛陀亲自说，用佛陀本身来寻找佛陀，就像在海洋中寻找海市蜃楼一样。那么，如果认为确信是通过自力获得的，为了说明其原因，（经中）说：不要依赖于未成为可靠标准的像猴子一样的导师的教导，依赖和错误的道路会被概念所束缚。因为能从巨大的痛苦中拯救出来的帮助就是善知识，简而言之，善知识的标准有三种：没有确定的法，即使有，也没有被体验所掌握；没有确信的体验，即使有，也没有找到与后续推理相符的确定性；即使有，也只是显现声音。此外，在《理智》中说：没有平等的信心，执着于空的一面，不显现无所缘、不确定、相，不安住于自然，与空性的基础相争论，这样的人无论教什么，都像孩子的狡辩。如猴子般被众多事务分散注意力，因为对大乘有障碍，所以无法显现意义，束缚是由于没有努力而造成的，（经中）说要用刀来斩断。由于指示和给予两者不会成为原因，所以说：依赖和错误的道路会被概念所束缚。如果接受这些，就会产生将现象和空性二分的见解，而片面的努力是背离大乘的道路，因为永远不会脱离有目标的见解，所以会进入概念的河流。因此，（经中说）就像用黑灰玷污黄金的珍宝。意思是说，如果依赖于不合格的人，即使是重要的事物也会变得微不足道。例如，用黑灰工匠处理过的黄金，无法满足他人的感官。同样，被口诀的确信所掌握的心，在自性中具有自然，在自然中具有自性，通过完全了解两个分支的意义，在平等的空间中，智慧之王变得自在，一切都会按照各自的命运而感到快乐。因此，具有确信的上师不像工匠那样只关注某些方面，所以被称为珍宝。用无法估量的价值来购买。