English
The Dharma-nature to be cognized of the ground, and other than the Dharmakaya self-awareness to be accomplished, there is nothing else. Since it is free from the support of the mind, it dwells in possessing the five greatnesses. As it is said in the great space: The three times are one, there is no difference. Without beginning, without end, it has always existed. Because the Dharmakaya pervades, it is one. Because of greatness, it abides in the nature of greatness. Thus it is said. In order to show the wrong paths and obstacles of meditation, wanting to obtain manifest attainment, therefore it is said to always meditate on the cause. What is said, by the protectors of the teachings, for those worldly people who have not seen the essence of Bodhi, in order to want to obtain liberation. Meditating on the eight samadhis, and being attached to the joy and bliss of samadhi. And wanting to manifest the Shravaka Arhat, therefore being attached to the taste of meditating on cessation. And the Pratyekabuddha constantly meditating on the taste of peaceful samadhi, and being attached to it. And the intellectuals of various sides, and the knowers who distinguish between extremes and the middle, because they hope to manifest Samantabhadra, therefore it is the cause of the Dharmakaya. Manifesting the three non-discernments, and not manifesting and not discerning, constantly meditating and experiencing realization. Being attached to the bliss of equanimity, this is a common wrong path and obstacle due to error and not seeing. As it is said, from the bliss of meditation attachment, the meaning of equality will not arise. Therefore, it shows that the vehicle of cause, other than being the cause of lineage, cannot be found faster here. Therefore, not to mention the individual of cause, even those who have attained the ground and those who have reached the end of the ground, there are also obstacles. As it is said in the extensive tantra: Those who have reached the end of the ten grounds have grasping and discernment. For grasping and discernment, they will not dwell at the ultimate end of the path. As it is said in the instructions: Transcended the ground of Samantabhadra. Abiding on the ground of the lotus eye. Going to the ground of non-differentiation. Thus it is said. What is the correct practice of meditation that is not mistaken? As it is said: One body nature pervades, there is no added Dharma. What is said, the supreme Dharmakaya is free from distinctions. The original essence Bodhi is pure, purified by the teachings of the great space of teachings. There is no reaching the edge, and there is no reduction in the Dharmadhatu. What is said, because it is free from the three edges, therefore in the great realm of endless edges. For the precious qualities that are not reduced and abandoned, because there is no making this the object. With the play of Dharma, there is no place to experience additional faults. What is said, because the object of meditation is made the object, therefore there is no additional experience of faults. Because it is free from the object and the support.
Chinese
哦！因此，在这里拥有不可思议的受用和事业，但因为没有处所，所以为了某些众生，不依赖于贫困的安乐。‘于自生大境，恒常如是住。’意思是说，并非是突发的自性觉悟，而是以功德而显得崇高，因为所行之处完全清净，所以是伟大的宫殿，虽然三时流转，总体的姿态和舞步也不会偏离其精髓之义而安住，追随者也因此而修习无有动摇、否定和肯定的禅修。想到疾病的对治大药和殊胜的大观，‘彼无可见之境，而有能见之眼。’意思是说，菩提心是所有奇妙的自性，不从自性觉悟中迷失，而以趋向于不可见、不可证悟之义作为基础，在一切时，心的智慧不与无自性的第九识相混杂，是完全圆满自明的圣眼。如《心之修习》中所说：‘以现量见，现量见无境，现量见之眼。’因此，也称其为一切智之眼。‘于彼不可得，远离一切诠说。’意思是说，一切都在自性觉悟的现量中自然圆满，因此对于如意宝的果实之本体，想要获得七宝等，这不是 प्रमाण，所以自然远离增益和诽谤。为了显示中观见解的过失和遮蔽，‘法与非法常混合，无有分别，无有胜义法之特别宣说。’意思是说，心的真如超越了二元对境，自然在本性上，二谛无别，法性不生，解脱于八戏论，视其比幻化更好，是远离授记的。为了显示唯识的过失和遮蔽，‘迷乱与菩提道，非由分别而得。’意思是说，极其瑜伽者在一切时都不会迷乱，是真实的。认识到唯识的事物是迷乱的影像，并认为可以通过它来获得，这本身就是自己的遍计所执的分别念，因此无法见到此。如《石中炼金》中所说：‘于法见为迷乱，彼即是迷乱，故当善加分别。’
English
Oh! Therefore, here, possessing inconceivable enjoyment and activities, but because there is no place, for the sake of some beings, it does not rely on the happiness of poverty. 'In the great realm of self-origination, it always dwells as it is.' It means that it is not a sudden self-awareness, but it appears sublime through its qualities. Because the place of activity is completely pure, it is a great palace. Although the three times change, the overall posture and dance steps do not deviate from the meaning of its essence and remain. The followers also practice meditation without wavering, negation, or affirmation for that very reason. Thinking of the great medicine that is the antidote to disease and the supreme great vision, 'There is no object to be seen, but there is an eye that sees.' It means that Bodhicitta is the nature of all wonders, not straying from self-awareness, but with the aim of striving for the meaning that cannot be seen or realized as the foundation. At all times, the wisdom of the mind does not mix with the non-self-nature of the ninth consciousness, and it is the perfectly complete and self-illuminating sacred eye. As stated in 'The Practice of the Mind': 'Seeing with direct perception, seeing the objectless with direct perception, the eye that sees with direct perception.' Therefore, it is also called the eye of omniscience. 'In that which cannot be obtained, it is free from all assertions.' It means that everything is naturally perfected in the direct perception of self-awareness. Therefore, for the essence of the wish-fulfilling fruit, wanting to obtain the seven treasures, etc., is not प्रमाण (pramāṇa, valid cognition), so it is naturally free from exaggeration and defamation. To show the faults and obscurations of the Madhyamaka view, 'Dharma and non-dharma are always mixed and inseparable, there is no special declaration of ultimate dharma.' It means that the suchness of the mind transcends dualistic objects. Naturally, in its essence, the two truths are inseparable, the nature of dharma is unborn, liberated from the eight elaborations, viewing it as better than illusion, it is free from prediction. To show the faults and obscurations of Vijnanavada, 'Confusion and the path to enlightenment are not obtained through conceptualization.' It means that the extremely yogic person is not confused at all times, it is the truth. Recognizing the objects of Vijnanavada as confused images and thinking that they can be obtained through it, that itself is one's own conceptualization of imputation, therefore one cannot see this. As stated in 'Alchemy in Stone': 'Seeing dharma as confusion, that itself is confusion, therefore one should discriminate well.'
Chinese
结尾是“德谢欧”。不颠倒的意义是：自生智慧本身也脱离了言辞的边际。这是说，为了防止恶见扭转智慧，所阐述的伟大智慧本身也没有相状、本体和形态，难以把握，超越了所诠释的境界而安住。为了阐述共同的病人，本来就是佛的自性显现安住。这是说，三界众生从卵胎开始，扩展到无边无际的智慧中，所安立的佛不在他处，而是在自明的显现中成佛而安住。那么轮回显现的规律是什么呢？因为处所的基础的意义没有见到心髓菩提，就像影子和形体的比喻一样，因此才会有证悟。这是说，三界众生虽然恒常见到真谛，却没有决定的智慧，所以是无明。就像有身体就有影子一样，因为对具有不决定的知识的疾病的根源执着于我和他，所以才被欺骗。那么轮回是如何形成的呢？为了阐述那本身是从边解脱的心性，没有，但不是没有，产生没有的精髓。空，但不是空，安住在空性的境地。这是说，轮回的诸法只是名称而已，虽然没有自性，但也不是没有显现，仅仅是显现的石头上，没有成立的本身显现为自生的身语意，虽然脱离了三边，但也不是片面和局部性的空性，而是安住在伟大的空性中。从虚空的自性中产生忆念。这是说，选择是：如实是，没有却不知穷尽，空性中生出一切，明了中圆满，因为脱离了边、中、范围，与虚空相合，成为整体的基础，所以在一切处，那本体本身不作意自显现的意义，就是正确的忆念，对此要扩展理解。不做事就得到的安乐，因为没有贪欲而接受。这是说，不颠倒的方便是，已经得到的意义不做事就接受，因为没有见到痛苦，所以不希求获得解脱本身就是获得解脱的殊胜方便。为了阐述声闻的过失，没有可吃的境，努力从中产生智慧。效仿以前的仙人。
English
It ends with "De Xie O." The meaning of not reversing is: The self-born wisdom itself is also free from the limits of words. This is to say that in order to prevent evil views from reversing wisdom, the great wisdom that is explained also has no characteristics, essence, or form, is difficult to grasp, and dwells beyond the realm of what is explained. In order to explain the common patient, the self-nature of the Buddha, which is originally manifest, abides. This is to say that the beings of the three realms, from the womb, expand into the boundless wisdom, and the established Buddha is not elsewhere, but abides in the self-evident manifestation of becoming a Buddha. So what is the rule of the appearance of samsara? Because the meaning of the basis of the place has not seen the essence of Bodhi, like the analogy of shadow and form, there will be realization. This is to say that although the beings of the three realms constantly see the truth, they do not have definite wisdom, so it is ignorance. Just as there is a shadow if there is a body, because of clinging to the root of the disease with uncertain knowledge as me and others, they are deceived. So how is samsara formed? In order to explain that itself is the nature of mind liberated from the edge, there is not, but it is not without, the essence of nothingness arises. Empty, but not empty, dwells in the realm of emptiness. This is to say that the dharmas of samsara are only names, although there is no self-nature, it is not without appearance, only on the stone of appearance, the non-established itself appears as the self-born body, speech, and mind, although it is free from the three sides, it is not a one-sided and partial emptiness, but dwells in the great emptiness. From the nature of the sky arises remembrance. This is to say that the choice is: as it is, there is no exhaustion, everything arises in emptiness, complete in clarity, because it is free from edge, middle, and scope, it is in harmony with the sky, and it becomes the basis of the whole, so in all places, the meaning of that essence itself not intentionally appearing is the correct remembrance, and you should expand your understanding of this. The happiness gained without doing anything, because there is no desire, is accepted. This is to say that the non-reversed method is that the meaning that has been obtained is accepted without doing anything, because there is no sight of suffering, so not wanting to obtain liberation itself is the supreme method of obtaining liberation. In order to explain the faults of the Shravakas, there is no edible realm, and strive to generate wisdom from it. Imitate the former sages.
Chinese
谁修习的心也停止。 自性道因错谬故，无有遍知。说的是： 由于本来成就，故无勤作之处的教言和口诀，是未获得故福薄者。 虽无所获得，却将事物作为基础。 以四谛揉捏后，分为十六智慧，以勤作而修，见粗大而舍弃。 微细的烦恼，过去仙人们以止息的等持舍弃后，成为获得阿罗汉者的追随者，修习并舍弃。 修道是自己分别的自性颠倒，故不能获得大觉悟。 其他方面，阿底瑜伽的错谬者，将无有星宿影响的事物作为目标，期望生起自生智慧，以三门的行为。 如实地缘于胜者的追随者，追随所依，舍弃处所目标而取舍者们。 由于执着自己的分别念，故不能获得遍知，将要如此宣说，那是什么呢？ “如是”之名，即是如是恒常修习分别念。 贪求大乐是贪着的疾病。 说的是：此处的修习错谬，故错谬为外道国王者们，与微细的我慢心未分离，故缘于事物之如实性而舍弃相。 如是恒常缘于修习，与希望恐惧未分离，贪着禅定的滋味是： 大顽疾，即不能生活在大乐中，因此等依靠的分别念是特殊的病。 若不施予不动自性之大药。 说的是：若不以自性之大寂止医治修习之病，则将变为痛苦。 以趋往高处的因，将被烦恼所染。 如是说，将沉溺于勤作之海中，故有过失。 无路而入路者们的疾病大。 想要前往，犹如追逐野兽的海市蜃楼。 说的是：于不可行之道而行进者，是远射者。 譬如获得名称而错谬。 那是什么原因呢？ 无有可得之境，三界之中无有生起。 说的是：三界本身即是任运成就之体性，已经成佛，故以彼为因而获得果