Chinese
“罗尔。”意为，无论显现何种乐与苦，都已消融，远离执着，与普贤王如来无二无别，因此痛苦即是法性的享受。 “于彼无动摇，如虚空边际般平等安住。”意为，业与烦恼的真如实相，心髓菩提，如同虚空一般，无有去处而遍及一切。无有来处，于一切处所修习，因此大小自然而然地消失，安住其中。 为了指出世间天人乘的歧途， “于一切平等无异之中，分别念起业。”意为，菩提心大平等并非是短暂的空性，高低好坏苦乐的差别也完全显现。于自生智慧中成为一体，初学者们却仅仅被业的善恶所转变，如此显现并如此分别念想。 为了驳斥其不真实， “若为业力所支配，则无自生智慧。”意为，如果一切都由业的善恶所主宰，那么因为受制于因缘，理应没有第六意识。而大智慧的本体是恒常的，业仅仅是分别念，因此是不真实的。 《总断》中说：“善的一方与恶等，名言也并不存在。解脱与系缚的，二者也本初即无。” 那么，有人认为十二因缘由细微到粗大而产生，因此有现量 प्रमाण。 “因即金刚，如同缘，未生故无灭。”意为，自生自灭者认为从缘起因缘中产生是歧途。此处，因仅仅是错觉的执着显现，因为本体没有自性，所以自证 ज्ञान 是非造作的，因此缘也是如此非造作的，自生智慧的真实面目不会显现为“这是什么”，因此也没有转变的法，超越了生死二者的相续。如同金矿中的金子，如同燃烧的种子一般，无中生无一般，没有因果。执着于事物，并且认为有因果的心识，显现为因和缘，因为二者皆无，所以没有生和灭。 本初即是心髓菩提，以勤作之想
English
"Rol." means that whatever happiness or suffering appears, it has been dissolved, free from attachment, and is inseparable from Samantabhadra, so suffering is the enjoyment of Dharma-nature itself. "There is no movement in it, it abides equally like the edge of the sky." means that the true nature of karma and afflictions, the essence of Bodhi, is like the sky, without going anywhere, it pervades everything. There is no coming, and it is practiced everywhere, so the size naturally disappears and abides in it. In order to point out the wrong path of the worldly gods and human vehicles, "In all equality and no difference, the discriminating mind arises from karma." means that the great equality of Bodhicitta is not a momentary emptiness, and the differences between high and low, good and bad, happiness and suffering are also fully manifested. It becomes one in self-generated wisdom, but beginners are only transformed by the good and evil of karma, so it appears and is conceived in this way. In order to refute its untruth, "If it is dominated by the power of karma, then there is no self-generated wisdom." means that if everything is dominated by the good and evil of karma, then because it is subject to causes and conditions, there should be no sixth consciousness. However, the essence of great wisdom is constant, and karma is only a discriminating mind, so it is not true. "General Judgment" says: "The side of good and evil, etc., even the name does not exist. Liberation and bondage, both of them are originally non-existent." Then, some people think that the twelve links of dependent origination arise from subtle to coarse, so there is direct perception. "The cause is Vajra, like the condition, because it is unborn, there is no destruction." means that those who are self-born and self-destroyed think that arising from dependent origination is a wrong path. Here, the cause is only the appearance of attachment to illusion, because the essence has no self-nature, so self-awareness (jnana) is non-artificial, so the conditions are also non-artificial, and the true face of self-generated wisdom will not appear as "what is this", so there is no Dharma of transformation, surpassing the continuum of birth and death. Like gold in a gold mine, like a burning seed, like nothing comes from nothing, there is no cause and effect. The mind that clings to things and thinks there is cause and effect appears as cause and condition, because both are absent, so there is no birth and death. From the beginning, it is the essence of Bodhi, with the thought of diligence
Chinese
“不动摇”的意思是：没有生死的，不是暂时造作的，而是精华自然成就的。那些思辨者因为寻求安乐而没有到达大处，被自己的见解所蒙蔽。 “远离勤作之心的时候”的意思是：这里，各种各样的概念自然清净，所以显示远离了禅定的造作。 大功德的禅定是，禅定本身是不可思议的。意思是：对于自然成就的一切功德的伟大本体本来就存在，不间断地进行观修和执持，远离了这些，没有思虑才是真正的思虑。 没有扬弃和建立，没有任何造作升起，才是稳固。 那个意义就是我，就像虚空不观修虚空一样，自己怎么能思虑自己呢？自性本来就是自明的。 那么，如果生起这样的分别念，不会退失吗？因为显示了从菩提心之中，金刚生处自然生起。 “不思不修如法性，从分别念生智慧”。意思是：因为对于所知没有任何可以作意，远离了减轻障碍的努力，本来就安住在那个真如的自性之中。 无论生起粗细的分别念，大小的相，长短的运行，明不明的感受，快慢的生起，都像火堆里添柴一样，成为智慧的助缘，自然显现为智慧。 认为有什么偏离了那个细微的意，所以命名为“细微之门”，以心的寂静来寻求道路，因为所说的意义被自己的禅定所蒙蔽，所以是愚昧的黑暗。 甚深且难以把握的胜义谛法性，命名为“善的源泉”，以特意作意的舍而缘取，认为比遍计所执的思虑更为长远的禅定，以那个如实性来修持，就是偏离。 领域是词句意义的关联，显示细微之处也存在于那个人身上，所以在寺院的传承中执着于寂静，如果观察就会变成分别念，修持的意思是。 那个没有远离视疾病为遥远的分别念相续的结的人，是外
English
The meaning of "immovable" is: that which is without birth and death, not something temporarily fabricated, but the essence is naturally accomplished. Those speculators, because they seek comfort, do not reach the great place, and are obscured by their own views. The meaning of "when free from effortful mind" is: Here, all kinds of concepts are naturally purified, so it shows that it is free from the activity of samadhi. The great quality of meditation is that meditation itself is inconceivable. It means: For the great essence of all naturally accomplished qualities, which is originally present, without interruption of meditation and holding, being free from these, no thought is the true thought. Without rejection and establishment, no activity arises, is stable. That meaning is me, just as space does not meditate on space, how can one think of oneself? Self-nature is originally self-luminous. So, if such a thought arises, will it not be lost? Because it shows that from the Bodhicitta, the Vajra birthplace naturally arises. "Without thinking, without practice, like Dharma nature, from the mind of discrimination arises wisdom." It means: Because there is nothing to be done for the knowable, free from the effort to reduce obscurations, it originally abides in the nature of that Suchness. Whether coarse or subtle thoughts arise, large or small signs, long or short movements, clear or unclear feelings, fast or slow occurrences, like adding wood to a fire, they become the cause of wisdom, and naturally manifest as wisdom. Thinking that there is something that deviates from that subtle intention, so it is named "subtle door", seeking the path with the stillness of the mind, because the meaning of what is said is obscured by one's own samadhi, so it is the darkness of ignorance. The ultimate Dharma nature, which is very deep and difficult to grasp, is named "source of goodness", taking equanimity as a special intention to take as an object, thinking that samadhi is longer than the thought of complete dependence, and practicing with that Suchness is deviation. The field is the connection of the meaning of words, showing that the subtle place also exists in that person, so in the lineage of the monastery, clinging to solitude, if observed, will become discrimination, the meaning of practice is. That person who has not separated from the knot of the mind stream that sees disease as distant is outside.
Chinese
试图努力识别身体，即使它比嘎扬和帕策更远，就像在寻找住所时无法识别帐篷的绳索一样，这被称为内外两种传承。智者看来，这又是一种概念性的禅修。因此，各个乘的细微之处都显示出与伟大的无念相距甚远。在这里，为了指出自己宗派的错误之处，经中写道：不执着于因和果，完全消除善与恶。孩子们将一切法都说成是内外之因果，认为通过十一种禅定中的三种来消除习气，从而从三界中解脱。从根本上颠倒了烦恼的顺序，并以这种方式接受了外道未证实的法性，从而生起了渴望获得如意安乐之地的想法，这就是错误之处。因此，经中说：从这个世界产生，极大地增长了取舍的勇气。经中是这样说的。这种殊胜之门，不指向天界和恶趣，也不指向善与恶，而是显现为圆满胜利者的真实行为。由于不从三界之外寻求果报，因此生起了无法否认任何行为的极大喜悦，并且由于没有执着，因此清除了错误和障碍。处于无二之过患的解脱状态。经中说：这表明与将中观视为究竟真理的唯一性相分离。执着与不执着，言语之道，就像中观一样，如同岩石裂缝。经中说：中观派认为，一切所知都是烦恼和清净的，道路是通过大悲的方便而不对任何人做出决断，并且智慧的一切行为都是到达彼岸的正确途径，这也是正确的世俗谛。因此，他们认为在胜义谛中，这些名言不会产生，这就是错误之处。在这里，它们没有产生，仅仅是声音相似，所以以中观为例。但意义非常不同，因为这里的无生与真理的范畴无关，它显现为任何事物，但本质无法把握，就像岩石裂缝一样，无论如何考察和思考，它都会显现为自性显现。快乐和痛苦具有相同的因，因此，众生的怙主，菩萨这样说道。因此，在因的乘中，快乐和痛苦显现为不同的，而在这里，它们是自然形成的因，没有区别，因此，没有不同的本质，因此，至尊的救护者，普贤王如来亲口宣说。
English
Trying to strive to identify the body, even though it is farther than a Gagyang and a Paktse, like not recognizing the tent rope when looking for a dwelling, this is known as the two lineages, inner and outer. In the eyes of the wise, this is again a conceptual meditation. Therefore, the subtle points of each vehicle are shown to be very far from the great non-conceptuality. Here, in order to point out the errors of one's own sect, it is said: Not clinging to cause and effect, completely eliminating both virtue and vice. Children claim that all dharmas are causes and effects of inner and outer aspects, and that by abandoning the imprints of three out of eleven meditations, one will be liberated from the three realms. From the root, reversing the order of afflictions, and by that method, taking the nature of the unestablished dharmas of outsiders, thereby generating the mind of joy in attaining the state of wish-fulfilling bliss, that is the error. Therefore, it is said: Arising from this world, greatly increasing the courage of acceptance and rejection. Thus it is said. This very door of excellence, not pointing to heaven and hell, nor to virtue and vice, but appearing as the very actions of the perfect victorious ones, since one does not seek results from outside the three realms, a great joy arises that cannot deny any action, and since there is no attachment, errors and obscurations are purified. Being in a state free from the faults of non-duality. It is said: This shows separation from viewing Madhyamaka as the oneness of ultimate truth. Clinging and non-clinging, the path of words, like Madhyamaka, like a crack in a rock. It is said: Madhyamikas consider all knowable things to be afflicted and purified, the path is through the means of great compassion without making a decision for anyone, and all actions of wisdom, the perfections, are considered the correct trace, which is also the correct conventional truth. Therefore, they consider that in ultimate truth, these terms do not arise, that is the error. Here, they do not arise, merely similar in sound, so Madhyamaka is an example. But the meaning is very different, because here the unborn is unrelated to the category of truth, it appears as anything, but the essence cannot be grasped, like a crack in a rock, however one examines and thinks about it, it appears as self-appearance. Happiness and suffering have the same cause, therefore, the protector of beings, the Bodhisattva said. Therefore, in the vehicle of cause, happiness and suffering appear as separate, while here, they are the spontaneously established cause, without distinction, therefore, without different essence, therefore, the supreme refuge, Samantabhadra himself spoke.
Chinese
萨所。为了显示无上的行持。智慧自生的章节。说的是，因为自心本性自然清净，所以三界等烦恼，在自证中自然显现，显示了智慧不依赖于其他事物的意义。五种行持中的第一种，为了显示从一切烦恼中解脱的道路。贪嗔痴，也从大菩提道中产生。说的是，众生的三种毒药，因为低劣，所以用不相容的词语来表示应该断除。三界显现的石头，本身就是大空性，没有二元对立的自性，自然远离边际，所以其本质菩提，自然显现为一切大道的根本，是无法断除的。第三种行持，为了显示欲望是法性的享受。一切行持五种功德，也被称为法性界之庄严。说的是，半显现的城市居民，通过各种形式、声音、气味、味道和触感来满足和取悦一切行持的享受，这是因为没有自性的第九意识，没有被污染，自然显现在其中，没有被收集。一切庄严都以无实体的形式存在，因此，一切都是不混合且完全的，同时展现且没有执着。因此，通过因的调伏来阻止，以及通过果的誓言来特意获取的错误之处，都被清除了。第四种行持，为了显示法性显现不阻止任何事物，从而完成事业。虚空念头无生，念头本身如虚空。不执着于虚空的蓝色，伟大的自利从虚空中产生。说的是，更进一步解释为上师瑜伽的修心。自心本性的虚空，自然没有产生分别念的蔓延。如果说会阻止流动，那也不会阻止，因为各种流动的念头本身没有产生，所以像虚空一样清晰不动。因此，对任何事物都没有执着的分别念，自然显现为法性，这是伟大的目标。因为那个信心的基础，自然显现为任运自成，所以一切事业都圆满完成，从心的法性广阔中，没有必要再去寻求其他利益。法界完全清净的明点。说的是，自证是一切的基础，是佛的心