English
Whose mind that meditates also ceases. Because the path of self-nature is mistaken, there is no omniscience. It is said: Because it is primordially accomplished, those who lack the fortune of not having received the instructions and oral teachings where there is no place for effort. Although there is nothing to be obtained, they establish things as a basis. After kneading with the four truths, they divide it into sixteen wisdoms, practice with effort, and abandon what is seen as coarse. Those subtle defilements, in the past, the hermits abandoned with the samadhi of cessation, and then followed those who had become Arhats, meditating and abandoning. The path of meditation is the perversion of the self-nature of one's own discernment, so one cannot attain great enlightenment. Otherwise, those mistaken Ati Yoga practitioners, taking something free from planetary influences as an object, hoping that self-arisen wisdom will arise, through the actions of the three doors. Those who aim at the followers of the Victorious Ones as they are, follow the support, abandon the place of focus, and take and abandon, are those who cling to their own conceptualizations, so it will be explained that they cannot attain omniscience. What is that? The name "Thusness" is to constantly meditate on conceptual thought as it is. Desiring great bliss is the disease of attachment. It is said: Because the meditation here is mistaken, those who are mistaken as kings of non-Buddhists, not separated from subtle pride, therefore focus on the suchness of things and abandon characteristics. Thus, constantly focusing on meditation, not separated from hope and fear, clinging to the taste of meditative absorption is: A great chronic disease, that is, not living in great bliss, therefore, the conceptualizations that rely on such things are special diseases. If the great medicine of unwavering self-nature is not applied. It is said: If the disease of meditation is not healed by the great peace of self-nature, it will turn into suffering. By the cause of going to higher realms, one will be seized by defilements. It is said, one will sink into the ocean of effort, therefore it is faulty. The disease of those who enter a pathless path is great. Wanting to go, it is like chasing the mirage of a wild animal. It is said: Those who travel and enter an impassable path are long-range shooters. For example, they are mistaken by obtaining a name. What is the reason for that? There is no object to be found, nothing arises from the three realms. It is said: The three realms themselves are the nature of spontaneous accomplishment, having already become Buddhas, therefore, obtaining the result by taking that as the cause.
Chinese
将行为的处所视为别处是错误的。为了显示地的障碍，将十地视为菩提的障碍。这是因为寻求者依赖于作为原因的菩提萨埵的十地道法，而密宗行者则认为通过依赖外、内、秘密的十地道法才能获得，因此无法看到远离通往伟大菩提之路的处所。极其迅速的智慧超越一切思维。因此，自生智慧的一切基础是远离逐步前进的，仅仅通过看见就超越了前进，因此非常迅速。因为它远离了特意制造的能取所取，所以无法净化障碍，因此非常殊胜。为了依靠殊胜的医生而获得这些，就像从一切善知识中产生的珍宝一样。殊胜的善知识，金刚上师，并非仅仅以慈悲拯救某些人，而是以慈悲不离一切众生而拯救，给予利益，以佛法消除贫困，因此就像满足需求的珍宝一样。不依赖于无有目标和变化的处所，因为内在的自性良好，所以满足一切希望。因为慈悲没有偏颇，心中没有执着，所以不依赖于改变处所的诀窍。因此，因为获得了显示一切皆为佛的教证，所以以殊胜三藏的功德使有缘分的弟子们感到满足，因为三门的行为良好，所以将低劣者毫不遗漏地结合起来。如果考察则无有，如果安立则产生，这是极大的利益。实际上不显现，却显示一切执着的形态。殊胜者能够忍受，依靠且难以偿还，因此长期交往，并且先前未曾见过的功德不断涌现，这是世界的真实明灯。以凡夫难以揣测的无有痛苦的大慈悲，不舍弃所化众生，与一切相应而行事。因为远离自他，所以是显示者，珍宝之藏。以无我之慈悲显示一切成就的处所。因为一切都具有自然成就的伟大自性，所以远离能取所取的上师的心髓之义，是无垢的
English
It is wrong to regard the place of action as somewhere else. To show the obscuration of the ground, the ten bhumis are regarded as the obscuration of bodhi. This is because seekers rely on the path methods of the ten bhumis of the Bodhisattva of Cause, and tantric practitioners believe that they can be attained by relying on the outer, inner, and secret methods of the ten bhumis, therefore they cannot see the place that is far from the path to great bodhi. Extremely swift wisdom is beyond all thoughts. Therefore, the basis of all self-arisen wisdom is swift because it is far from gradual progression, and it transcends progression merely by seeing. Because it is free from the deliberately created grasper and grasped, it is impossible to purify obscurations, therefore it is extremely special. In order to rely on the excellent doctor to obtain these, like a precious jewel arising from all spiritual friends. The excellent spiritual friend, the Vajra Master, does not merely save some people with compassion, but saves all beings with compassion that does not abandon them, bestows benefits, and eliminates poverty with the Dharma, therefore he is like a jewel that fulfills needs. Without relying on a place that is without object and changing, because the inner nature is good, it fulfills all hopes. Because compassion is without bias and there is no attachment in the mind, one does not rely on the key instructions of changing the place of thought. Therefore, because one has obtained the proof of showing that everything is Buddha, one satisfies the fortunate disciples with the qualities of the excellent three treasuries, and because the actions of the three doors are good, one combines the inferior ones without omission. If examined, it does not exist, if established, it arises, this is a great benefit. It does not actually appear, but shows all forms of attachment. The excellent one is able to endure, rely on, and is difficult to repay, therefore one associates for a long time, and the previously unseen qualities constantly emerge, this is the true lamp of the world. With great compassion that is difficult for ordinary people to fathom and without suffering, one does not abandon the beings to be tamed, and acts in accordance with everything. Because it is free from self and other, it is the displayer, the treasury of jewels. It shows the place of all accomplishments with selfless compassion. Because everything has the great nature of natural accomplishment, the meaning of the heart essence of the guru who is free from grasper and grasped is immaculate.
Chinese
无余显示是，三界自性即是珍宝宝藏之义，能赐予故是上师之功德。依此之功德是，不贪著生命身体和财物，以喜悦触动，请问十种口诀之义，能示现成办一切心愿之源泉，是显现取出，远离能取所取之大悲，如来亲自授记。因此，为了关系和利益名声，若依止无有经续的上师，则反会使疾病增长，这是欺骗。为了显示不是超胜方便和智慧的一切行境，从内未动摇，寻找疾病之处是没有的。如是说。具有证悟无有行境之信心的士夫，心识不与法性相连，将对境收摄于内，没有观察意义的基础，因为无有内外，是自明而无有执著的。不缘于外境，没有为了外境而回向之对境。如是说。具有无有痛苦之大悲，为了某些痛苦众生，不离于悲悯的慈悲，没有意义之对境。不生不灭无我之慈悲即是彼。如是说。自生之智慧大悲，远离来去，远离特意造作之二取，以自明之明点遮护，即是大悲，是不离病者之众。转变是，宣说它不转为其他之行境，不是他人的财物，不来，本来就存在。如是说。执著超胜见行是境者不能见，因为不显现于心识，所以宣说此的大士夫之行境，连魔也不能夺走，是自性任运本来圆满的。为了显示误入歧途之方便，想要安乐却背离安乐，被安乐所束缚，以安乐寻找安乐，菩提是错乱，以贪婪享用佛法，如是之有境者不能见到佛。如是说。远离三种信心的因和果之乘，从阿罗汉到文字轮之地之间，想要现前无有差别的地，那是因为什么呢？因为自己已经任运成就为大*身，却没有以信心确定，所以到其他地方寻求解脱，就像骑着大象寻找大象一样。
English
To show the absence is that the three realms themselves are the treasure of jewels, the meaning is given, so it is the virtue of the Lama. The virtue based on that is: not being attached to life, body, and possessions, being pleased by touching, asking the meaning of the ten instructions, showing the source of accomplishing all desires of the mind is manifested extraction, the Buddha himself, who possesses compassion free from grasping and clinging, prophesied it. Therefore, if you rely on a Lama without scriptures for the sake of relationships, favors, and fame, it will only cause the disease to grow again, which is deception. In order to show that it is not the object of all superior methods and wisdom, there is no place to seek the disease from within without moving. It is said. A person who has the confidence of realizing that there is no object of action does not relate the mind to the Dharma nature, and there is no basis for looking at the meaning by gathering the object inward, because there is no inside or outside, it is self-luminous and without attachment. There is no object of attachment to the outside world and dedication to the outside world. It is said. Having compassion without suffering, for the sake of some suffering beings, without separating from the compassion of suffering, there is no object of meaning. That compassion without arising, without entering, and without self is it. It is said. The great compassion of self-born wisdom, free from coming and going, free from the two grasps of intentional creation, is protected by the self-luminous essence, which is great compassion, which is inseparable from the assembly of the sick. Transformation is explained as not moving to the object of others, it is not the property of others, it does not come, it exists from the beginning. It is said. Those who take the superior view and practice as an object do not see it, because it does not appear in the mind, so the object of the great person who explains this cannot be taken away even by demons, it is spontaneously complete in itself. In order to show the wrong method, wanting happiness turns away from happiness. Being caught by happiness, seeking happiness with happiness. Enlightenment is confusion, eating Dharma with greed. Such an object-holder does not see the Buddha. It is said. The vehicles of cause and effect that are free from the three confidences, from Arhat to the ground of the letter wheel, want to manifest the ground without distinction. Why is that? Because one's own Dharma body has already been spontaneously accomplished, but it has not been determined with confidence, so seeking liberation elsewhere is like riding an elephant to find an elephant.
Chinese
就像树叶一样。因此，由于专注于无分别，那些被知识玷污的错误，就像贪婪地追求果实，努力在房间里得到什么和获得什么一样，会被吞噬，也就是说，那些持邪见者无法获得圆满正等觉的佛果。为什么呢？因为没有佛，所以也没有佛的名号。因为佛的示现而安立名号是错误的。从其他地方获得佛果是错误的道路。因为不是自证的胜者，所以自续也不成立，因此自性也不成立。因此，为了遣除对尚未成立之基的执着，由于安立是建立在无基之上的，所以是错误的。那些非常不瑜伽者依靠方便来寻求，是因为依赖于遍计所执。说没有形色的诸法，连微尘许也没有。因此，菩提心是具有各种形色的，因为没有形相，所以无法表示，因此不观察增益和诽谤，所以不说。因此，无法用语言来确定。获得和贪着以及分离，无事物和完全舍弃。瑜伽士们追随获得的方法，以诸法父母和子女都成就于大乐的见解来寻求，而大瑜伽士们则希望从大贪欲的等持之法中产生，瑜伽行者们则认为通过消除瑜伽两种形式的业习气才能获得，而行为者们则通过咒语和手印的光芒来净化痛苦，中观则通过空性见来净化，小乘二者则通过见道和修道来舍弃，因此无法获得。为什么呢？因为大甘露的自性中，不依赖于获得的方法。因为不依赖于任何事物的不动摇的大药，与宣说的获得之法完全无关，通过已获得的甘露摧毁了努力的痛苦，因此不依赖于任何一方的方法。为了显示疾病的对治，广大啊，大法啊！是弱小的对治。因为任运成就的自性没有边际，并且在不运用和不收集任何事物的情况下，圆满本身就安住在诸法之中，所以成为了大我慢，并且因为没有竞争的对手，所以成为了殊胜的乘，这个乘是低劣乘的