Chinese
并且空旷之中也没有实体，如是说。 并且，无论执着于何种自性显现，对于执着的那种显现，也没有法性。 既没有先前也没有后来，既没有方向也没有界限，如果舍弃了执着、贪恋、能执、所执的过失，那就是法性，如是说。 并且，无论如何指示，什么也没有。 并非没有，而是忆念并觉知。 没有断灭，而是了知并证悟。 并非恒常，而是没有事物。 并非二元，而是没有考察。 即使成立为一，也遍布一切。 因为最初没有出生的因，所以最终没有死亡和转变。 像那样的事物没有实体，所以最终没有死亡和转变。 像那样的事物没有实体，所以不会恒常地执着和抓住，如是说。 因此，那即是菩提心大乐，在许多经典中都这样说。 在以确定的智慧现证那实相的时候，在因上是安乐，即是不造作；在道上是安乐，即是没有对境；在行持上是安乐，即是没有遮止；在果上是安乐，即是不需勤作，便能现前不可思议的安乐，那就是成就。 如果已经成就，那么道的安乐，就像果实和糠秕等一样，又何必再说呢？ 只是不重视罢了。 为了指示体验其体性，说了“心与法自性本无二”等，以此指示了行持的门径。 法是指错乱之法、相之法、自性之法、道之法、因之法、果之法、教法、名言之法等。 心是指八识的觉性。 觉性是指显现任何事物但却没有实体。 这二者是一体的，就像太阳和光芒一样，或者像因果一样，或者像意义和理解一样，而不是通过假设和牵强附会而成为一体，所以说是“自性本”。 无二是指像黄金和器皿一样，觉性本身从一开始就自显为诸法，觉性并非从他处融入而成为一体。 一切法都显现在觉性的体性中，所以法的实物从一开始就不会向外显现。 这二者在体性上没有像水和牛奶混合那样的区别。 在错乱中，虽然见到上中下三品的事物，并且在相上见到二元，但也仅仅是名称而已，并非向外显现的对境，心性本身...
English
And in openness, there is also no substance. Thus it is said. Furthermore, whatever clings to the appearance of self-nature, for that clinging, there is no suchness. Neither having a beginning nor an end, neither having direction nor boundary, if abandoning the faults of clinging, attachment, grasper, and grasped, that is suchness. Thus it is said. Furthermore, however it is shown, there is nothing at all. It is not non-existence, but remembering and feeling. It is not annihilation, but knowing and realizing. It is not permanence, but there is no thing. It is not duality, but there is no examination. Even if established as one, it pervades all. Because there is no cause for the first birth, there is no death or transmigration in the end. Such a thing has no substance, so there is no death or transmigration in the end. Such a thing has no substance, so it is not permanently attached or grasped. Thus it is said. Therefore, that itself is the great bliss of bodhicitta, as said in many scriptures. When that reality is directly realized with definite knowledge, it is bliss in the cause, which is unconditioned; it is bliss on the path, which is without an object; it is bliss in conduct, which is without cessation; it is bliss in the result, which is the spontaneous manifestation of inconceivable bliss without effort, and that is accomplishment itself. If it is already accomplished, then what need is there to mention the bliss of the path, like fruits and husks? It is simply not valued. To show the experience of its essence, it is said, "Mind and phenomena are primordially non-dual," etc., which indicates the gateway of practice. Phenomena are the phenomena of delusion, the phenomena of characteristics, the phenomena of self-nature, the phenomena of the path, the phenomena of cause, the phenomena of result, the phenomena of teaching, and the phenomena of convention. Mind is the awareness of the eight consciousnesses. Awareness is that which appears as anything but is not established as anything. These two are one, like the sun and its rays, or like cause and effect, or like meaning and understanding, but not made into one by imputation or force, so it is said to be "primordially." Non-duality is like gold and ornaments, where awareness itself is the self-appearance of all phenomena from the beginning, and awareness does not enter from elsewhere to become one. All phenomena appear in the essence of awareness, so the substance of phenomena does not appear outwardly from the beginning. These two are not distinct in nature, like mixing water and milk. In delusion, although the objects of the three grades of high, medium, and low are seen, and duality is seen in characteristics, it is only a name, not an outwardly appearing object, mind itself...
Chinese
不会中断。识不会返回产生。因为自生之智慧是自明的。空性和智慧二者也只是词语的名称。如是说。于经中，显现一为二，是分别念之士所知，于体性上并不成立。如来并不知晓。如是作结。为了指示其名称和体性。若寻觅心之自性亦不可得。如是等等宣说。若问，无二之体性的名称和体性是什么呢？因为宣说体性不成立。虽无名称，然于入门者之前，以舍弃之义，称无二菩提心。若问，其自性如何呢？自性即是其自身之自性。寻觅，即是跟随，跟随颜色等，形状等，有和无，事物和空性，识和，物质，男女，方和，数字，内外等等之后寻觅，因为于彼等之中不成立。于《秘密藏续》中说：菩提心之自性，非男非女亦非雌雄同体，无相亦非种姓因，非色亦非形。如是说。因为与彼等不混杂之体性，亦不成立是如此这般。对他人而言，无法指示说就是这样。如是说。因为自己未寻得体性之故，无法向他人指示。如《虚空藏》中说：此最极秘密之法，不会从其他耳根听闻。同样，舌根，也无法对其说出丝毫。如是说。又，指示说这个名称词语，金刚萨埵也无法象征。如是宣说而已。心和法之中什么也不是。如是说，心和法二者无二之菩提心的体性，以所说之义，什么也不是，即是彼性，因为是一切之体性。称为大自在，于《总集》中说：大自在任运圆满，故我存在。于普贤之状态中唯一，故无他。如是说。其亦称为真如，以及，法界清净之智慧，于《秘密藏续》中所说之紧随其后，真如即是空性智慧，方便
English
It will not be interrupted. Consciousness does not return to arise. Because the self-born wisdom is self-illuminating. Emptiness and wisdom are also just names of words. Thus it is said. In the sutras, the appearance of one as two is known by those with discriminating minds, but it is not established in essence. The Tathagata does not know it. Thus it is concluded. In order to indicate its name and essence. If one seeks the nature of the mind but cannot find it. Thus and so forth it is declared. If asked, what is the name and essence of that which is non-dual? Because it is declared that the essence is not established. Although there is no name, in the face of those who enter, by the meaning of abandonment, it is called the non-dual Bodhicitta. If asked, what is its nature like? Nature is its own nature. Seeking is following after colors and shapes, existence and non-existence, things and emptiness, consciousness and matter, male and female, directions and numbers, inner and outer, etc., because it is not established in those. In the Guhyagarbha Tantra it is said: The nature of Bodhicitta is neither male nor female nor hermaphrodite, without characteristics nor of lineage or cause, neither color nor shape. Thus it is said. Because an essence that is not mixed with those is also not established as being like this. To others, it cannot be pointed out as being like this. Thus it is said. Because one has not found the essence oneself, it cannot be pointed out to others. As it is said in the Akashagarbha: This most secret Dharma will not be heard from other ears. Likewise, the tongue cannot utter a particle of it. Thus it is said. Again, to indicate this name and word, Vajrasattva cannot symbolize it. Thus it is declared only. It is nothing in mind and Dharma. Thus it is said, the essence of the Bodhicitta that is non-dual in mind and Dharma, by the meaning of what is said, is nothing, that itself, because it is the essence of all. It is called the Great Self, in the Samucchaya it is said: The Great Self is spontaneously perfect, therefore I exist. In the state of Samantabhadra, it is one, therefore there is no other. Thus it is said. It is also called Suchness, and the wisdom of the completely pure Dharmadhatu, as it is said immediately after in the Guhyagarbha Tantra, Suchness is emptiness and wisdom, means
Chinese
是所有手印的根本。就这样。《幻化八十品》中说：如果从有出发进行观察，就会变成增益；如果从无出发进行观察，就会变成诽谤；如果从有无二者出发进行观察，那就会变成不可言说。您没有分别念，因此没有什么您不知道的。瑜伽的见解就这样看。就这样。然而，仅仅是为了说明，由于境和自证的体性本来就没有成立，所以什么也没有见到。就像胜群经的图画一样，仅仅是见到菩提心。金匣中说：没有知识的知识，那就是知识的处所。就这样。《奇妙》中说：没有见解的见解，那就是殊胜的见解。就这样。又说，虽然一切文字都不显现，但在心中却明显地显现。有缘者的自证，是意义重大的殊胜文字。因为这样说，所以仅仅是见解的体性。然后，为了共同地显示安立心的方法和随顺修行的体性，所以说：修行的时候，什么也不修是不可能的。这样说了，这样确定之后，由于各种各样的概念仅仅是业所迷惑的心，所以要如实地修行。总集密意经中说：如果这个禅定没有，就像大海深处的磐石一样，即使使用无数的门径，也是无意义的，心髓已经枯竭。这样说，所以仅仅是进入修行。那也是连接起来说的。在随顺见解而进入的时候，就这样说。因此，也要舍弃所观察的处所和所说的各种道理的所欲之物。就像大海的水虽然没有浑浊，但由于自己的波浪而遮蔽一样，如果连修行本身也舍弃，那更不用说其他的了。仅仅因为如此，所以想要修持上师瑜伽，九种禅定之过被铁链缠绕。这样说。总集密意经中说：在意义上平等安住的重大过失是，与经相违，并且不会与意义相符。这样说。《菩提心窍诀》中说：如果思维并且有对境，那必定是悬崖。如果什么也不作意，又会堕入歧途。这样说，所以是为了首先降伏，并且遮止歧途。修心之
English
Is the root of all mudras. So it is said. In the Eighty Kinds of Miracles: If you analyze from existence, it becomes superimposition. If you analyze from non-existence, it becomes defamation. If you analyze from both existence and non-existence, it becomes unexplainable. You have no discrimination, therefore there is nothing you do not know. Look at the view of yoga in that way. So it is said. However, just for the sake of explanation, since the essence of object and self-awareness is not established from the beginning, nothing is seen. Just like the drawing of the Khuchok Sutra, it is only seeing the Bodhicitta. In the Golden Chest it says: The awareness without awareness, that itself is the place of awareness. So it is said. In the Marvelous it says: The view without view, that is the supreme view. So it is said. Again, although not visible in all letters, it is clearly visible in the mind. The self-awareness of the fortunate ones is the supreme letter of great meaning. Because it is said, it is only the essence of the view. Then, in order to jointly show the method of placing the mind and the essence of following meditation, it is said: When meditating, it is impossible not to meditate on anything. It is said that, having decided in this way, since various concepts are only the mind deluded by karma, one should meditate truthfully. In the Sutra of the Gathering of Intentions it says: If this meditation is not there, like a rock at the bottom of the ocean, even if countless doors are used, it is meaningless, the essence is dried up. It says, therefore it is only entering into meditation. That is also connected. When entering in accordance with the view, it is said. Therefore, also abandon the places of analysis and the desired objects of the ways of explanation. Just as the water of the ocean, although not turbid, is obscured by its own waves, if even meditation itself is abandoned, what need is there to mention others? Just because of that, thinking of meditating on the supreme yoga, the nine faults of samadhi are entangled with iron chains. It says. In the Gathering of Intentions it says: The great fault of dwelling equally in meaning is that it contradicts the scriptures and will not meet with meaning. It says. In the Bodhicitta Instructions it says: If one thinks and has an object, that is definitely a cliff. If one does not think of anything, what is there to fall into a wrong path? It says, therefore it is for subduing at the beginning and preventing the wrong path. Mind training
Chinese
为了教导的缘故。无论生起什么分别的相，等等这样说了。所谓分别，就是从因产生的，以及缘的显现，以及由力产生的，以及特意祈请的，以及事物本身，以及愚痴的分别等等。也就是一般的相，以及毒性自身生起，以及挑起被考察的外境五种，以及遮止并向内观察，显现执取六种，以及感受八种，以及随顺名目的作意等等，以及修习自性，以及止息等等的颠倒错乱的智慧，仅仅是显现为有差别而已。那些是由于突然生起并蔓延而遮蔽，所以称为相。那些无论显现什么，都是生起，也就是如果确信，就不需要怀疑，所以也这样说。如果知道那个分别就是法性。这样说，是为了确信而事先串习。以那些所说本身的因等六种理由，那些仅仅是无错乱地显现为心的法性，在希求的时候，所说是成就的。也就是如果确信就成就，并且转变为唯一安乐的方式，这是具有决定的现量，因为什么也没有看见，所以仅仅是不动摇。不是那样就是共同的感受，后来的从因等产生的知识衡量先前的，就变成中间的智慧。法界本身不需要观修成其他的。这样说，法就是诸法。那些由于所说的缘故，没有取舍，没有边际，成为一切的生源，并且由于不是自性成立，所以施设为界，也就是基没有成立名称。一般来说，法性是完全清净的，圆满成就了功德大海，所以不需要观修。如《虚空藏经》中说：从一开始就在精华菩提上，以勤奋的意念不会动摇界。这样说了。观修就是知道有法相的事物自性后，心什么也不动摇。如果不缘不著，就是无修之修，没有错乱。如果那个中断，因为是空性。如《金箭经》中说：因为找不到观修的处所，所以观修