English
Since it is free from all appearances, it is without limit, and although it appears in samsara, it has not become smaller; it is just that. The miraculous manifestations that arise from the unborn realm are nothing at all, but the realm of various dharmas. As it is said, in the self-arising nature, the appearances of samsara and nirvana are uncertain, but since everything has no essence, it is the realm of dharmas. If the three realms are completely pure, unborn, and unarisen, then there is no grasping of the middle and extremes, and it transcends conceptualization. As it is said, since samsara is only a name and has no inherent existence, if one understands it as the nature of reality, then whatever appears, one does not grasp its essence, so there is no duality, and there is no conceptualization of the three extremes. This is the bindu of the nature of reality, and only then does the certainty of all dharmas arise without being fabricated. The wrong path of meditation is: as an antidote to conceptual thought, one meditates on non-conceptualization. Desiring non-conceptualization is great conceptualization. As it is said, since conceptualization is not established on the ground, deliberately engaging in non-conceptualization means clinging to non-conceptualization and not abandoning the clinging to abandoning conceptualization, so it is again a distracted meditation. If one asks how to meditate, the nature of reality itself is non-conceptual and transcends conceptualization. Conceptualization and non-conceptualization are both the limits of words. As it is said, the nature of reality is non-conceptual from the beginning, so it does not engage in non-conceptualization, and because it is liberated from the terminology of abandoning conceptualization, both do not approach and reach the limit. Therefore, it is not that one transforms from conceptualization to non-conceptualization, but one meditates without wavering in the self-manifestation of awareness, free from acceptance and rejection. Showing the bindu of the completely pure realm: conceptual proliferation is the heart of enlightenment, the alaya is pure, and consciousness is also pure. As it is said, the different appearances of conceptualization have an uncertain nature, so whatever appears has no autonomy; this is the meaning of becoming a Buddha in the heart of enlightenment. The ninth consciousness, the alaya of the ground, is free from all extremes, and the conceptualizations of the eight consciousnesses are also clear and without impurity in great wisdom. Wisdom is pure, and all dharmas are pure. As it is said, self-arising wisdom, which transcends speech and thought, is the realm of dharmas. Vows are pure, and all deities are pure. As it is said, here the great self is free from the boundaries of protection, so there is no conceptualization of the four mudras, but it is the self-manifestation of wisdom. Therefore, apart from the acceptance and rejection of nothing else, everything is self-luminous, so there is no appearance of duality.
Chinese
从行境中解脱出来。观点完全清净，行为完全清净。意思是说，观点没有执着，所以行为没有执着，是无与伦比的。众生完全清净，佛陀完全清净。意思是说，在根本上，六道众生只是名字，没有实体的存在，所以没有从没有解脱的状态变成解脱的状态。因完全清净，果完全清净。意思是说，从自性上，本体是自生智慧，所以由它产生的本体是不可见的。缘起完全清净，关系完全清净。意思是说，因果清净，所以因缘本身没有产生智慧，因为在根本上没有依赖，未来也没有显现的原因，所以本体以因果的方式联系也无法找到。因此，唯识、中观、密宗，以及世间道上的天人，声闻、缘觉的过失和障碍，都是像一百个玩笑的余烬一样的意思。无我、无二的菩提心髓中，除了法界和智慧的结合之外，没有其他的法性、求法、法相。意思是说，这样连伟大的自性也无法找到，所以无法找到不同的心髓菩提的根本。只是在名言上理解而已。本体是自证的菩提心髓，从其他的果法中寻求，也无法获得果，因为根本在错误的地方徘徊。因此，一定会在伟大的自性中自然成就。因本身决定是果，就是通达因果意义的方法和智慧。与具有智慧、消除黑暗的菩提心相同。意思是说，就像所说的因心一样，见到自生的佛陀，就像不可见一样，一切都是自显现的方法和智慧无二无别，一切都是通达一切的智慧，从根本上清净的无明。坛城从菩提心中产生，无生无灭，出现各种神变。意思是说，以大智慧见到，从方法慈悲的坛城在自身显现而行利他事业，从一个相续中没有生，也没有刹那的不分别，自生智慧显现一切而没有偏颇。它的方式是：在顺应一致的行持大海中，自利和他利本来任运成就，但以大悲心
English
Is liberated from the realm of practice. View is completely pure, conduct is completely pure. It means that the view has no attachment, so the conduct has no attachment, it is unparalleled. Sentient beings are completely pure, Buddhas are completely pure. It means that, fundamentally, the six types of beings are just names, without inherent existence, so there is no change from being unliberated to being liberated. Causes are completely pure, results are completely pure. It means that, from the lineage, the essence is self-arisen wisdom, so the essence produced by it is invisible. Dependent arising is completely pure, relationships are completely pure. It means that, since cause and effect are pure, the causes and conditions themselves do not give rise to wisdom, because fundamentally there is no dependence, and there is no cause for future appearances, so the essence is related in terms of cause and effect, but it cannot be found. Therefore, Mind-Only, Madhyamaka, Secret Mantra, and the gods and humans on the worldly path, the faults and obscurations of Hearers and Solitary Realizers, are like the embers of a hundred jokes. In the essence of selfless, non-dual Bodhicitta, apart from the union of the Dharmadhatu and wisdom, there is no other Dharmata, seeking of Dharma, or aspects of Dharma. It means that, in this way, even the form of the great self cannot be found, so the essence of Bodhi, which cannot find differences, is the basis. It is only understood in terms of conventions. The essence is self-knowing Bodhicitta, seeking from other fruition dharmas, the fruits cannot be obtained, because the root wanders in the wrong place. Therefore, it is certain to be spontaneously accomplished in the great self. The cause itself is definitely the result, which is the method and wisdom of realizing the meaning of cause and effect. It is the same as the Bodhicitta that has wisdom and eliminates darkness. It means that, just like the stated cause-mind, seeing the self-born Buddha, just like being invisible, everything is the inseparable method and wisdom of self-appearance, everything is the wisdom of knowing all aspects, and the ignorance that is pure from the beginning. The mandala arises from Bodhicitta, without birth or cessation, and various miracles occur. It means that, seeing with great wisdom, the mandala of skillful means and compassion arises in oneself and performs the work of benefiting others, from one continuum there is no birth, and there is no momentary non-discrimination, self-arisen wisdom appears in everything without partiality. Its manner is: in the ocean of conducive and harmonious conduct, self-benefit and the benefit of others are naturally accomplished, but with great compassion
Chinese
“成办意义。”意为：为了调伏所化众生的心意，以无有作为的方式成办意义，那不虚耗的伟大事业极其深奥。如所说，即使二利已经成就，但对于那些尚未获得确信的人，为了让他们彻底通达意义，是没有间断的。因此，“名句明灯以意义之金来描绘，词语的类别具有言语之轮。” 意思是说，为了低下者，就像用手指指向兔子一样，用词语来描绘意义，引导心识去领会那样的意义，使其显现，这就是具有文字数量的言语坛城。所描绘的意义和文字是：“超越有无之边的阿赖耶，是名句词语类别汇集的自性。”意思是说，如所说，远离边际的自性觉知，就像许多钥匙的总汇一样，因为能描绘的也是它本身。 “不是有，也不是没有。” 意思是说，菩提心从二谛中解脱。“不是常，也不是断。”意思是说，不是永恒存在，而是自然成就。“不是我，也没有能执。”意思是说，没有形象，远离一切概念。为了指出外道的错误之处：“内外所取能取执为实，不智愚者称为外道常。种种显现却说为无有，见为无有者是外道断见道。无论以何者执着常断二边，都被说为偏离了意义的精髓。”意思是说，很容易理解，按照字面意思来解释即可。 再次，为了显示那是佛陀的伟大之处：“什么也不是，是种种法界。”意思是说，因为一切法都远离了相状的特征，所以是法性。“具有智慧的菩提心要。”意思是说，具有智慧的六道众生本身就是伟大的菩提，这是什么意思呢？“光明了悟意义的大圆满瑜伽士，清净智慧任运成就的边际。”意思是说，在巨大的明点中相遇的觉性之士，其智慧的行境清净，圆满任运成就，因此是果。“没有希望和恐惧，法界中法界自明。从他处寻求佛陀是没有宗见的。阿赖耶识本初就是法的
English
"Accomplishing the meaning." This means: In order to tame the minds of those to be tamed, accomplishing the meaning in a way that is without action, that great activity that is not in vain is extremely profound. As it is said, even though the two benefits have been accomplished, for those who have not yet gained confidence in them, there is no interruption in making them thoroughly understand the meaning. Therefore, "The lamp of names and phrases depicts the gold of meaning, the categories of words possess the wheel of speech." This means that for the sake of the inferior, just as pointing to a rabbit with a finger, using words to depict the meaning, guiding the mind to comprehend that kind of meaning, making it appear, is the mandala of speech with the number of letters. The meaning and letters that are depicted are: "The basis of all, which transcends the extremes of existence and non-existence, is the nature that gathers the categories of names, phrases, and words." This means that, as it is said, the self-awareness that is free from extremes is like a collection of many keys, because the one that depicts is also itself. "It is not existence, nor is it non-existence." This means that the bodhicitta is liberated from the two truths. "It is not permanent, nor is it an extreme of annihilation." This means that it is not eternally existent, but spontaneously accomplished. "It is not self, nor is there any grasping at characteristics." This means that it is without form, free from all concepts. In order to point out the errors of the tirthikas: "Whatever inwardly or outwardly grasps at objects as real, the unwise fools call the tirthikas' permanence. Whatever speaks of various appearances as non-existent, seeing them as non-existent is the path of the tirthikas' annihilation. Whichever of the two extremes of permanence and annihilation one clings to, is said to deviate from the essence of the meaning." This means that it is easy to understand, and should be applied according to the literal meaning. Again, in order to show that this is the greatness of the Buddha: "It is nothing whatsoever, it is the sphere of various dharmas." This means that because all dharmas are free from the characteristics of forms, it is the nature of dharma. "The essence of bodhi, which possesses wisdom." This means that the six kinds of beings who possess wisdom are themselves the great bodhi. What does this mean? "The great perfection yogi who clearly understands the meaning of luminosity, the limit of spontaneously accomplished pure wisdom." This means that the person of awareness who meets in the great bindu, whose sphere of wisdom is pure, is the fruit because it is fully developed in a spontaneously accomplished way. "Without hope or fear, the sphere itself is clear in the sphere. Seeking the Buddha from elsewhere is without tenets. The alaya consciousness is originally the dharma of