English
It is like a leaf. Therefore, due to focusing on non-discrimination, those errors that are tainted by knowledge, like greedily pursuing fruits, striving to get what and obtain what in the room, are devoured, that is, those with wrong views cannot obtain the perfectly complete enlightenment of Buddhahood. Why is that? Because there is no Buddha, so there is no name of Buddha either. Because the manifestation of the Buddha establishes the name, it is a mistake. Obtaining Buddhahood from elsewhere is a mistaken path. Because it is not the self-realized victor, the self-continuity is not established, therefore the characteristic is not established either. Therefore, in order to dispel attachment to the unestablished base, since the establishment is based on no base, it is a mistake. Those who are very non-yogis seek by relying on methods, because they rely on the dependently imputed. It is said that there are no formless dharmas, not even a particle. Therefore, the Bodhicitta is of various forms, because it has no form, it cannot be represented, therefore it does not observe addition and detraction, so it is not spoken. Therefore, it cannot be determined by words. Obtaining and attachment and separation, non-existence and complete abandonment. Yogis, following the method of obtaining, seek with the view that all dharmas, parents and children, are accomplished in great bliss, while great yogis wish to arise from the method of the samadhi of great desire, and yogis think that they can be obtained by eliminating the karmic imprints of the two forms of yoga, while practitioners purify suffering with the rays of mantras and mudras, Madhyamikas purify with the view of emptiness, and the two Hinayanas abandon through the path of seeing and the path of cultivation, therefore they cannot be found. Why is that? Because in the nature of great nectar, it does not depend on the method of obtaining. Because this unmoving great medicine that does not depend on anything is completely unrelated to the proclaimed method of obtaining, and the suffering of effort is destroyed by the obtained nectar, therefore it does not rely on the methods of any side. In order to show the antidote to disease, vast is the great Dharma! It is the antidote to the small ones. Because the spontaneously accomplished nature has no limit, and without using or collecting anything, perfection itself abides in all dharmas, therefore it becomes great pride, and because there is no rival, it becomes a distinguished vehicle, this vehicle is of the inferior vehicles.
Chinese
为了驳斥将观点执着为疾病的现象。如果有人认为，在此处舍弃低劣的见解和行为会变成执着于对治的观点，那么，通过专注于伟大而自诩伟大，就会产生这样的想法：小大这些都脱离了目标。意思是说，不将伟大的自性作为修行对象，就是伟大的心无旁骛。在自然而然的无散乱的大平等中，对于高低之见没有取舍的执着，因为一切都不会从自然中改变，而是安住于伟大的双运之中，所以努力净化疾病也是如此。为了指出瑜伽内外禅修的错误之处，经中说：执着于言语和增长的现象。意思是说，由于不理解瑜伽内外三种口诀的要点，执着于教义的意义，认为会显现某种结果，例如，观修言语文字和佛像的身语意手印等，以及观想自己的觉性显现为三印，通过觉性来控制，显现为心的幻术，通过心的智慧的加持而显现为本尊，以及证悟后忍耐，认为其功德显现为本尊等，这些在基础上并不成立，因此是不真实的。为了用比喻来近似地说明这一点，经中说：如魔术师绘画的形态。意思是说，就像魔术师没有马牛的情况下，用石子和草木，通过咒语加持而变出牛等，并执着于此；又如绘画者在墙壁上绘制神和女神，并执着于此一样。对于基础中不存在的良好念头，会再次产生念头。经中说：生起融入智慧昏昧。意思是说，将有相的三种手印在座间分开来修，觉性无法升华为大明点的见解，并且由于不明白这个道理，因此会再次增长念头。经中说：从它的力量中产生。这就像外道的小狗一样。就像狗的呕吐物一样。关于它的殊胜药物的配制方法是：放下吧，安住于自性中，没有欲望，也没有取舍。意思是说，对于供养等任何行为都没有执着，因此不造作，这就是如实的自性。因为这个人具有这种信心，所以不会执着于事物，也不会取舍所知。
English
In order to refute the phenomenon of clinging to views as a disease. If one thinks that abandoning inferior views and behaviors here will turn into clinging to the antidote view, then, by focusing on greatness and boasting of greatness, the thought arises: small and large, all of these are free from focus. It means that not using the great self as an object of practice is the great single-pointedness of mind. In the great equanimity of natural non-distraction, there is no clinging to acceptance or rejection of high and low views, because everything does not change from nature, but abides in the great union, so striving to purify diseases is also like that. In order to point out the errors in the meditation of inner and outer yoga, it is said in the scriptures: clinging to speech and the appearance of increase. It means that due to not understanding the key points of the three instructions of inner and outer yoga, clinging to the meaning of the teachings, thinking that some result will appear, such as meditating on the words and letters, and the body, speech, and mind hand gestures of the Buddha, and viewing one's own awareness as appearing as the three seals, controlling through awareness, appearing as the magic of the mind, appearing as deities through the blessings of the mind's wisdom, and enduring after realization, thinking that its qualities appear as deities, these are not established on the basis, so they are not true. In order to illustrate this approximately with a metaphor, it is said in the scriptures: Like the forms of a magician's paintings. It means that just as a magician, without horses or cows, uses pebbles and grass, and through the blessing of mantras, transforms them into cows, etc., and clings to this; and just as a painter draws gods and goddesses on the walls of a house, and clings to this. For good thoughts that do not exist in the base, thoughts will arise again. It is said in the scriptures: arising, merging, wisdom, dimness. It means that the three symbolic hand gestures are separated in the session for meditation, and the awareness itself cannot rise to the view of the great bindu, and because the meaning is not clear, therefore thoughts will increase again. It is said in the scriptures: arising from its power. This is like the little dog of the heretics. It is like the vomit of a dog. The method of preparing its excellent medicine is: let go, abide in self-nature, without desire, and without acceptance or rejection. It means that there is no clinging to any actions such as offerings, therefore it is not artificial, this is the nature of suchness. Because this person has this confidence, he will not cling to things, nor will he accept or reject what is to be known.
Chinese
没有。因为是无取舍的自性，所以连行为本身也不取。连微尘般的执着也不生起，意思是说，从任运成就的状态中，无论做什么样的行为都不会退转，因此对于验相和成就，连微小的欢喜心也不会生起。这些意义的相似之处是：如大鹏金翅鸟翱翔于天空。意思是说，大鹏金翅鸟翱翔于天空，象征着被威势所压倒，处于覆盖之下，无有踪迹，不扇动翅膀而翱翔，清澈明亮，没有坠落的担忧，不感到畏惧，极其迅速这七种特征，分别象征着行为、禅定、智慧、坚定、对治生起之觉受的方法，以及仅在名言上成就之时。对于讲说和阐释也同样适用。没有欢喜也没有收摄，意思是说，这里因为禅定没有对境的觉知，所以在自明之中，没有如实地随之而去。没有将目标收摄于内，因为没有内外，所以智慧如实地自显。不需要空性，没有可食之物，意思是说，因为坚定能够遮蔽过失和障碍，所以对于相似的昏沉等过失产生担忧，以及为了获得自己的利益而努力，这些都是没有的。为了说明自性显现获得果位的方式，如大海般本来存在，诸法不会以多种方式生起。意思是说，如同大海具有清澈、深邃、波浪不息、广阔、能够产生所欲之物等特点一样，与此相似的法性，即心的自性光明，难以证悟，功德无有增减，远离边际和中心，能够满足一切需求的体性中本来就存在。因此，通过串习，觉知上的执着耗尽，一切法自然显现为果位之源。然而，并非是想要因缘。功德与虚空的边际相等，意思是说，一切时处都美好的智慧，因为数量和范围都无法衡量，所以难以估量。没有确定收摄之处，意思是说，仅仅是自显而已，并没有将这些功德执持为需要证悟之处。因此，在菩提心的当下，意思是说，从远离散乱的自明中，没有动摇的意念，普遍圆满的
English
It is not. Since it is the nature of non-acceptance and rejection, even the action itself is not accepted. Not even a particle of clinging arises. It means that from the state of spontaneous accomplishment, no matter what action is done, it does not revert, so even a tiny bit of mind that is delighted in signs and accomplishments does not arise. The similarity of these meanings is: Like a great Garuda soaring in the sky. It means that the great Garuda soaring in the sky is symbolized by seven characteristics: being overwhelmed by power, being under cover, having no trace, soaring without flapping its wings, being clear and bright, having no fear of falling, not being afraid, and being extremely fast. These symbolize action, samadhi, wisdom, confidence, the method of dealing with arising sensations, and the time when it is accomplished only in name. It also applies to explanation and exposition. There is no joy and no gathering. It means that here, because samadhi has no object of knowledge, there is no following after it as it is in self-illumination. There is no gathering of the object within, because there is no inside or outside, so wisdom appears as it is. There is no need for emptiness, there is nothing to eat. It means that because confidence can cover up faults and obscurations, there is no fear of faults such as dullness, and no effort to obtain one's own benefit. In order to show how the appearance of self-nature is obtained as a result, like the ocean, it is always present, and dharmas do not arise in various ways. It means that just as the ocean has the characteristics of being clear, deep, having endless waves, being vast, and being able to produce desires, the nature of dharma, which is similar to this, is the self-nature of mind, which is clear and difficult to realize, has no increase or decrease in qualities, is free from edges and center, and is always present in the nature of satisfying all needs. Therefore, through habituation, the clinging to awareness is exhausted, and all dharmas naturally appear as the source of fruition. However, it is not wanting causes and conditions. Qualities are equal to the edge of the sky. It means that the wisdom that is good in all times and places is immeasurable because the number and scope cannot be measured. There is no certainty of a place to gather. It means that it is only self-appearing, and there is no holding of these qualities as a place to be realized. Therefore, immediately in the heart of enlightenment, it means that from the self-illumination that is free from scattering, the thought that does not waver, the complete general
Chinese
未及跨越便已压制，是殊胜之时。成为伟大的禅定之王。如是说，一切显明而不被遮蔽，不摇动而安住，是无与伦比，是压倒一切，是安住于大权，以本体的威严，成千上万的禅定是作为最殊胜而显现的。对于那样的禅定，名称的差别是不住禅定，不分别禅定，一切智禅定，无显现禅定，超越禅定，大显现禅定，在此以意义圆满地宣说了。为了显示最后之边际，显现如大海，不分别如虚空之边际般广阔。如是说，菩提心在一切处，自显现的空尘，乃至生物蠕虫也不混杂而完全显明，如清澈的海洋中日月星辰显现一般。那本身不是作为对境，而是为了自明，在自身上，自己不执着于智慧而显明，不像小乘的究竟智慧二者，不分别本身就是一切智，譬如虚空一般，是不可估量的。在普贤的行境中，没有生和迁变之处。如是说，五种一切法在普贤的本体中成佛本身，行境完全清净，因此本体是常恒的，没有相续的生。没有因缘，没有时间的起始。本体不可把握，生于一，因此无有自他，所以错乱的生死虽然显现却不成立，如是说。错乱的分别念仅仅是显现，本体没有生死的基础。那么众生和器世间从缘起而显现的这个有什么过失呢？因缘十二支，这是自诩为胜者的错误之处。分为六因六缘，三因二缘三苦，然后进行根除和阻止是错乱。说是以虚构而安立的。如是说，没有理解大明点脱离因缘的范畴，对于甚深说不是。说是的孩童们，是为了安立缘起之名而宣说的。那本身是自己的执着显现