English
For the sake of teaching. Whatever signs of discrimination arise, and so on, it is said. Discrimination means that which arises from causes, and the appearance of conditions, and that which arises by force, and that which is specifically requested, and the thing itself, and the discriminations of ignorance, etc. That is, the general appearance, and the arising of the nature of poison itself, and the five that provoke the external objects of investigation, and from blocking and looking inward, the six that grasp appearances, and the eight that experience, and all those that attend to the sequence of names, and the meditation on self-nature, and the perverted minds of cessation, etc., appear only as distinct. Those are called signs because they suddenly arise and spread, obscuring. Whatever appears, is arising, that is, if you are confident, there is no need to doubt, so it is also said. If you know that discrimination itself is the nature of reality. This is said to be practiced in advance for confidence. By the six reasons of the cause, etc., of those very explanations, those only appear as the nature of mind without error, and what is said is accomplished at the time of desire. That is, it is accomplished if you are confident, and it becomes a way of complete happiness, this is a definite perception, because nothing is seen, so it is only immovable. That which is not so is a common feeling, and the later knowledge arising from causes, etc., measures the former, and becomes intermediate wisdom. The realm of reality itself does not need to be meditated on as something else. This says that dharma is all dharmas. Those, because of what is said, have no acceptance or rejection, no extremes, become the source of all, and because they are not established as self-nature, they are designated as realm, that is, the basis has no established name. In general, the nature of reality is completely pure, and the ocean of goodness is spontaneously accomplished, so there is no need to meditate. As it is said in the Great Space Treasury Sutra: From the beginning, on the essence of enlightenment, the realm is not moved by diligent thought. This is said. Meditation is knowing the nature of things with characteristics, and the mind does not move in any way. If you do not focus or abide, then the meditation without meditation is not mistaken. If that is interrupted, because it is emptiness. As it is said in the Golden Arrow Sutra: Because the place of meditation cannot be found, meditation
Chinese
不会获得，因为了解心的行境，那些法的事实就是如此。在任何无分别之处，没有最好和最差，修习这个殊胜道。诸行未生，一切法无生，诸法极其寂灭。无实有之时，一切也是法的界，知晓者是阿罗汉善现。这样说来，本体和，相和，果的名称，也是根据情况而安立的缘故，是丝毫不谬误的规矩。对于它，没有用对治来修正和否定的。《不用对治来修正和否定》这句是随之而来的称赞。不是被其他人阻碍，而是以智慧自显现而知晓，不缘，因为没有成立而不执着，因此不住留，这对于自身来说，否定和，摧毁和，砍伐和，净化和，勤奋的努力等等是不需要的，就像制作精良的东西一样。它的本体也是无法获得的，因此没有必要努力和观察。经文中说：如果相违的就是对治，那么没有敌人就不需要防备的装备。在未生的心上观察心，眼睛怎么可能看到眼睛呢？如果浑浊澄清了，水自然就清澈了，但那也是无法获得的。以无住的方式安住，没有去处而安住的力量啊。这样说。然而，如果认为仅仅是了解行境而不缘，除此之外没有其他可做的，这怎么会成为确定的词语呢？为了显示确定的词语，如果修习和所修习的没有二者，就说了“在胜义谛的境界中”等等。修习的门，法，有法，被二者所包含，以及所修习的法性，无生灭，这是以戏论的习气来区分的，仅仅是暂时的特征，一切也都是自证智自身显现的缘故，仅仅在心性中显现，因此完全断绝了因和境等等的戏论，因为以一切方式空性，所以仅仅是名称，本体没有成立的唯一，就叫做自性胜义谛。为了使它显现的智慧，以及与所修习的戏论分离的界，以对法性显现执着的人们来区分，心性什么也不是的本体，在一切处自身显现，但从一开始就在自证智的遍及中自身明亮，时间和边际中心
English
It will not be obtained, because understanding the realm of the mind, the nature of those dharmas is just so. In any non-dual place, there is no best or worst, practice this supreme path. All phenomena of conditioned things are unborn, all dharmas are without arising, dharmas are utterly extinguished. When there is no reality, everything is also the realm of dharma, the one who knows is the Arhat Subhuti. It is said that the names of the essence, characteristics, and results are also established according to the circumstances, so it is a rule without any error. For it, there is no correction or negation by antidotes. The phrase "no correction or negation by antidotes" is a subsequent praise. It is not obstructed by others, but known by the self-manifestation of wisdom, not objectified, not grasped because it is not established, therefore not abiding, for oneself, negation, destruction, cutting, purification, and diligent efforts are not needed, just like a well-made thing. Its essence is also impossible to obtain, so there is no need to strive and observe. The scripture says: If the contradictory is the antidote, then without an enemy, there is no need for defensive equipment. Observing the mind on the unborn mind, how can the eye see the eye? If the turbidity clears, the water naturally becomes clear, but that is also impossible to obtain. Abiding in a non-abiding way, the power of abiding without going anywhere. It is said so. However, if one thinks that merely understanding the realm of activity and not objectifying it, and there is nothing else to do, how can this become a definite word? In order to show the definite word, if there is no duality of meditation and what is to be meditated upon, then it is said "in the realm of ultimate truth" and so on. The door of meditation, dharma, the object of dharma, is contained by the two, and the nature of the dharma to be meditated upon, without arising and ceasing, is distinguished by the habits of elaboration, which is only a temporary characteristic, everything is also the self-manifestation of self-awareness, appearing only in the nature of mind, therefore completely cutting off the elaboration of cause and object, etc., because it is empty in every way, it is only a name, the only one whose essence is not established is called the ultimate truth of self-nature. The wisdom that manifests it, and the realm separated from the elaboration to be meditated upon, is distinguished by those who are attached to the manifestation of dharma nature, the essence of mind that is nothing, self-manifesting everywhere, but from the beginning, it is self-luminous in the pervasiveness of self-awareness, time and boundary center
Chinese
没有就是胜义智慧。观修的心，自显的蕴等，以及观修的佛身和智慧等，是从颠倒的境地中假立的。因为是基，所以不混杂而清晰。自性空性是双运。因为自显作为方便的果，是任运成就的缘故，是第三胜义。这些不混为一，而圆满本身是从二者任运成就的状态，成为作用的基。安乐住，是指在观修的时候，因为自性是一切，并且远离一切，所以心专注于普遍，不对任何边和体性作意，这是最初的安乐。舍弃它就是不住的方法。因此，以远离垢染的方式，无论如何也不被遮蔽，自明且周遍，是第二安乐，仅仅是随顺。在那时，不堕落到任何一方，不遮止不舍弃任何事物，即使生起，也知道一切事物都是自性显现，这是第三安乐，称为随顺。也称之为菩提心观修。显现和智慧以及能行之月，在无二的自性上，不运用六边而清净，不运用三自性而任运成就为一，在那里明朗而不分别，像旗帜一样不摇动地串习，仅仅是习惯性地练习就叫做观修。也是因为异名之故，是无二和胜义菩提心。为了显示观修的体性，宣说了“证悟的大河不散乱，显示意义”等。摄集二事的一切法，证悟到安住在三胜义中。也就是有法之因的体性，从心性中，未生任何事物，显现为广大周遍的智慧。果实任运成就，也证悟到体性不可执取。如是知晓的征相，在《普贤王如来续》中说：“超越有无二边的，忆念无自性，是证悟大智慧的征相。”河有二，自性之河。
English
Absence is termed ultimate wisdom. The mind of meditation, the aggregates of self-appearance, and the body and wisdom of meditation, etc., are imputed from the state of perversion. Because it is the basis, it is clear without being mixed. Emptiness of self-nature is union. Because self-appearance as the fruit of means is spontaneously accomplished, it is the third ultimate. These are not mixed into one, and the perfection itself is the state of spontaneous accomplishment from the two, becoming the basis of action. Abiding in bliss means that at the time of meditation, because the nature is everything and is separated from everything, the mind is focused on the general, and no attention is paid to any extremes or essence, this is the first bliss. Abandoning it is the method of non-abiding. Therefore, in a way that is free from defilement, without being obscured in any way, self-illuminating and pervasive, is the second bliss, which is only in accordance. At that time, not falling into any side, not blocking or abandoning anything, and even if it arises, knowing that all things are self-manifestation, this is the third bliss, called accordance. It is also called Bodhicitta meditation. Appearance and wisdom, and the wandering moon, on the non-dual nature, are purified without applying the six extremes, and spontaneously accomplished as one without applying the three natures. There, being clear and non-conceptual, like a banner, practicing without wavering is called meditation, just by habitual practice. It is also because of different names, it is non-duality and ultimate Bodhicitta. In order to show the nature of meditation, it is said, "The great river of realization is not scattered, it shows the meaning," etc. Gathering all the dharmas of the two things, realizing that they abide in the three ultimates. That is, the nature of the cause of the dharmas, from the nature of mind, nothing is born, and it appears as vast and pervasive wisdom. The fruit is spontaneously accomplished, and it is also realized that the essence cannot be grasped. The sign of knowing in this way is stated in the Kuntuzangpo Tantra: "Transcending the two extremes of existence and non-existence, remembering the absence of self-nature, is the sign of realizing great wisdom." There are two rivers, the river of self-nature.
Chinese
我，即使出生在行为颠倒错乱之处，因为不离弃精要之义，任何事物都不会偏离其自性。证悟之流是其体验的持续不断。不散乱，通常自性，外与内与相，作意，恶劣处境等等都是散乱。对此，若不失观的忆念而保持警觉，则无所作为而自明，如广阔的境域大河般宽广，即使生起，那些的觉知显现什么，也是心的导师，因为不摇动。如大水流般持续不断，以火上添柴的方式，进入不散乱之流，这才是唯一。是完全清净菩提心的禅修。名为清净有三，显空之事物圆满，唯有自生之智慧清净，其本身遍及且不成立，因此，自生智慧本身也脱离言辞的边际。因此，任何言说思虑都无法触及的是自性清净。证悟清净也仅仅是随顺而已。法与心原本无二。心的自性即使寻找也无法找到，那么，无法向他人展示这样的一个。心与法什么也不是。因此，禅修之时什么也不禅修。以及，禅修与所禅修二者若无，以及，证悟的大河不散乱地显示意义，是完全清净菩提心的禅修。如是说。显示禅修的征相与果的，如是三时一切相，如是说等等，所指的是最近的。那也是时间的持续不断，也是在五种行为方式中禅修。不离自性是法身。名为自性是禅修的体性，已经说过了。名为离是不做除此之外的任何事。不散乱也已经说过了。那本身就是果，法身，一切法的体性如是安住，成为一切显现的基础，并且普遍明亮而不成立，以及任运成就的功德自然显现，并且为了加持一切，定义，体性，能力和事业等。
English
I, even if born in a place where behavior is inverted and chaotic, because I do not abandon the meaning of essence, nothing deviates from its own nature. The stream of realization is the continuous flow of its experience. Non-distraction, generally, self-nature, outer and inner and signs, attention, adverse situations, etc., are distractions. Regarding this, if the mindfulness of observation is not lost and vigilance is maintained, then without doing anything, it is self-illuminating, as vast as a great river of realm, even if it arises, whatever those cognitions manifest, it is the teacher of the mind, because it does not waver. Like a great stream of water, it is continuous, in the manner of adding wood to fire, entering the stream of non-distraction, that is the only thing. It is the meditation of the completely pure Bodhicitta. The name of purity is threefold, the complete object of appearance and emptiness, only the self-born wisdom is pure, its very self is pervasive and unestablished, therefore, the self-born wisdom itself is also free from the limits of words. Therefore, whatever speech or thought cannot touch is called self-nature purity. Realization purity is also only in accordance with it. Dharma and mind are originally not two. Even if the self-nature of the mind is sought, it cannot be found, then, such a one cannot be shown to others. Mind and Dharma are nothing at all. Therefore, at the time of meditation, one does not meditate on anything. And, if meditation and what is to be meditated on are not two, and, the great river of realization shows the meaning without distraction, it is the meditation of the completely pure Bodhicitta. Thus it is said. Showing the signs and fruits of meditation, like this, in all aspects of the three times, thus it is said, etc., what is referred to is the most recent. That is also the continuous flow of time, and it is also meditating in the five modes of behavior. Not straying from oneself is the Dharmakaya. The name of self is the nature of meditation, it has already been said. The name of leaving is not doing anything other than that. Non-distraction has also been said. That itself is the fruit, the Dharmakaya, the nature of all dharmas abides as such, becoming the basis for all appearances, and universally bright and unestablished, and the qualities of spontaneous accomplishment naturally manifest, and for the sake of blessing all, definition, essence, ability, and activities, etc.