Chinese
因为儿子无法找到，所以从三者中解脱出来。那么，如果认为它有目标，那么，‘感官自身没有智慧，脱离了行境。’意思是说，自己的境、自己的心、自己的显现，境并非独立存在。如果说有心，因为缘起的基础没有成立，所以心自身，以及智慧的感官，因为本体没有在三边中产生，所以没有两个行境，而是自知自明。偏离那个的是，‘没有境的幻象，因为在境上运作而迷惑。’意思是说，处于那种状态的行为瑜伽士们，在世俗幻象和胜义未生上，在世俗中设定目标，就像无为的境瑜伽士一样，因为无明而完全是错误的。为了重复经部的错误之处，并显示不应停留，‘词语本身不存在，因此也不追随词语，补特伽罗幻象，引导意义，二谛不存在。’意思是说，如所说，因为词语没有在境上成立，所以没有追随它，因此不是声音瑜伽。因此，为了纠正那些在世俗幻象中，看待两个补特伽罗而迷惑的人，因为与所说的二谛从一开始就分离，所以没有特别宣说胜义法。’这样说道。因此，‘稍微设定心，那些是大悬崖。’意思是说，如果呼吸呼出的时间内，对两种快乐设定目标也会从这里堕落，那么，如果通过阻止声音，在一切时都将境作为目标来做，那就太糟糕了。因此，这没有区别，‘脱离意义的那个，没有心，没有断灭。’意思是说，对于殊胜瑜伽士的事业，为了自己和他人利益而行动的观念，以及脱离了对利益以相状来认识的智慧，既没有利他的心，也没有断灭意义的相续，因此也清除了事业的错误之处。‘大禅定的预言，那个脱离意义非常大。’意思是说，道路和果位一切都任运成就的自性中，自知清晰而不动摇，因为没有境，所以是伟大的专注一境性，脱离了增益和诽谤，如所说，因为没有为了自己利益而努力，所以是殊胜的。‘没有生灭的那个，就是听闻。’意思是说，谁对没有生灭的意义有把握，他就听闻了不可思议的法，因此成就了自利。而且，听闻不是词句的海洋，理解一个词句是听闻中的殊胜。
English
Because a son cannot be found, one is liberated from the three. Now, if one thinks of aiming at that, 'The senses themselves have no intelligence, devoid of an object of activity.' That is, one's own object, one's own mind, one's own appearance, the object is not established separately. If one asks if there is a mind, because the basis of conditions is not established, the mind itself, and the power of wisdom's senses, because the essence has not arisen in the three extremes, there is no duality of objects of activity, but self-awareness is self-illuminating. Straying from that is, 'The illusion without an object, because it operates on an object, is confused.' That is, those action yogis who are in such a state, aiming at conventional illusion and the unborn ultimate truth in the conventional sense, are completely mistaken because they are ignorant like object yogis without action. In order to repeat the faults of the sutras and show that one should not remain, 'Words themselves do not exist, therefore there is no following of words, the illusion of a person, guiding meaning, the two truths do not exist.' That is, as explained, because words are not established as objects, there is no following of them, therefore it is not sound yoga. Therefore, in order to correct those who are confused by looking at two persons in conventional illusion, because it is separated from the spoken two truths from the beginning, there is no special explanation of the ultimate truth. ' Thus it is said. Therefore, 'Slightly setting the mind, those are great precipices.' That is, if aiming at the two pleasures during the time of exhaling breath also falls from here, then if one makes the object as the goal at all times by stopping the sound, that would be terrible. Therefore, there is no difference in this, 'That which is devoid of meaning, has no mind, no cessation.' That is, for the activity of the superior yogi, the notion of acting for the benefit of oneself and others, and the wisdom that is devoid of recognizing benefit as a characteristic, there is neither an altruistic mind nor a cessation of the continuity of meaning, therefore the faults of activity are also cleared away. 'The prophecy of great samadhi, that which is devoid of meaning is very great.' That is, in the nature where all paths and fruits are spontaneously accomplished, self-awareness is clear and unwavering, because there is no object, it is great single-pointedness, free from imputation and defamation, as explained, because there is no effort for one's own benefit, it is noble. 'That which is without arising and ceasing, that is listening.' That is, whoever has confidence in the meaning of no arising and ceasing, he has heard the inconceivable Dharma, therefore self-benefit is accomplished. Moreover, hearing is not an ocean of words, understanding one word is the best of hearing.
Chinese
说了。如果有人问，那么利他行为会中断吗？“无心无生无义离。”意思是说，因为不把握任何与境相关的念头的自性本体，由于无我，所以没有为我而特意做的事；又因为自然成就，所以不离利他。因此，为自他利益而进行辨析也是错误的。为了说明这个道理，国王所说的是：“所诠示和领悟的，正是为了作为衡量标准而执取，因此产生了执取，所以能诠示的心在相续中流转。”这里对于本来没有能作和所作的道理，善逝用语言和比喻来诠示，并用论证来使他人领悟所成立的结论，这是因为对于事物的衡量标准，用两种量度的论证，作为显现的方法本身就是错误的。为了使宗义成为真实，通过辨析，产生了不错误地执取空性的概念，这就是相。而且，如果进入行为，就是分别的基础；如果进入分别，就是所缘的所依；如果进入所缘，就是执取的对象。这些都是魔的活动范围。这样说的。因此，论证会使没有辨析的心转变为勤作的相续。如果有人问，那么在这里不辨析就能理解吗？譬如，看如意宝时，用布遮盖就看不见一样，对于无法辨析的道理，通过显示无法辨析本身就能理解，如果显示为可以辨析，就无法看见，因为会产生二元对立的概念。因此，论证没有错误。为了显示声闻缘觉的错误，贪执禅定的安乐味，说“不依赖有无之因，是法性”。殊胜瑜伽士缘于外境，贪执于身心轻松和衰老缓慢的体验，不舍弃它，不错误地执取生，这是不依赖显空之因的法性，不是证悟毫不依赖任何事物。因此，“对于贪执之处是禅定，是寂灭之地，不会超越痛苦。”意思是说，用前面的论证来证明显空的边，用一心专注于此来阻止生起的感觉，这是孩童的
English
It is said. If someone asks, then will altruistic behavior be interrupted? "No mind, no birth, no meaning, no separation." This means that because one does not grasp the self-nature of any thought related to objects, due to selflessness, there is no deliberate action for oneself; and because it is naturally accomplished, there is no separation from benefiting others. Therefore, analyzing for the sake of self and others is also a mistake. To illustrate this point, what the king said is: "What is signified and understood is precisely what is grasped as a measure, therefore grasping arises, so the signifying mind revolves in the continuum." Here, for the meaning that there is originally no agent and no action, the Sugata illustrates with words and metaphors, and uses reasoning to make others understand the established conclusion. This is because for the measure of things, using the reasoning of two kinds of measurement, the method of manifestation itself is a mistake. In order to make the tenet true, through analysis, the concept of grasping emptiness without error arises, and this is the sign. Moreover, if one enters into action, it is the basis of discrimination; if one enters into discrimination, it is the support of the object of focus; if one enters into the object of focus, it is the object of grasping. These are all the realms of activity of Mara. Thus it is said. Therefore, reasoning will transform the mind without analysis into a continuum of effort. If someone asks, then can it be understood here without analysis? For example, just as covering a wish-fulfilling jewel with a cloth makes it invisible, for a meaning that cannot be analyzed, understanding arises through showing that it cannot be analyzed itself. If it is shown as analyzable, it cannot be seen, because it will generate a dualistic concept. Therefore, there is no error in reasoning. In order to show the error of the Shravakas and Pratyekabuddhas, clinging to the taste of bliss in samadhi, saying "It does not depend on the cause of existence or non-existence, it is the nature of reality." The superior yogi focuses on external objects, clinging to the experience of physical and mental lightness and slow aging, not abandoning it, and grasping birth without error. This is the nature of reality that does not rely on the cause of appearance and emptiness, it is not the realization of not relying on anything at all. Therefore, "For the place of clinging is samadhi, it is the place of peace, it will not transcend suffering." This means that using the previous reasoning to prove the edge of appearance and emptiness, using single-pointed focus to prevent the arising of feelings, this is the child's
Chinese
超越痛苦的境地，无法获得不住留的涅槃，因为存在希望和疑虑的痛苦。为了指出中观禅定的错误之处。自心不加改造，未经修饰即是法性。如果用幻术来修饰禅定，就会产生幻术的疾病。因为一切法都是自心的显现，没有作者和污垢。因为未经改造和修饰，所以是法性。对于这样的本质，低劣者仅仅通过观修虚假的世俗谛，就希望通过消除执着来获得法性。如果用无分别来修饰，也类似于虚假的例子，最终会变成观视的对境之病，从而无法见到此。那么，这里如何认为呢？不依赖于自生智慧的力量，希望和疑虑的边际完全寂灭。意思是，不由因缘所生起的广大智慧。本来就是果位圆满的法性，因为没有意识的造作，所以果位和轮回的悬崖边，双重心的痛苦自然平息。那么，这里认为是以希望和疑虑的平息为目标吗？如同虚空的边际不存在，没有方向，寂静和不寂静也不存在，诸法皆离。意思是，对于真正的瑜伽士来说，智慧的虚空不被任何边际所触及，因为是万物的本体。如果确信没有任何方向和限制地存在，那么希望和疑虑的痛苦本来就不存在，谁会用二元对立来设定，从而自然脱离刻意的执着呢？因此，本来就没有清净和不清净的寂灭。因为本来清净无垢，没有二元对立，所以不会产生想要安乐的想法。因此，无声超越了初始和终结。意思是，圆满的边际本来就自然寂灭，没有变成寂灭，所以无法命名。因为没有初始和终结，所以是三时平等。因此，没有希望，没有疑虑，也没有见。清净和不清净的智慧，超越了言辞的边际。没有言辞的执着，智慧本来就是空性的。意思是，因为没有因果二元对立，所以没有希望和疑虑，没有言说的对象，无法到达。因为没有听者和讲述者，也没有形象，所以没有对境。如所说，一切言辞都是边际。
English
The state of surpassing suffering, the non-abiding nirvana cannot be attained, because there is suffering of hope and doubt. In order to point out the error of the Madhyamaka Samadhi. One's own mind, uncorrected and unrefined, is the nature of reality. If one refines Samadhi with illusion, it is the disease of illusion. Because all dharmas are the appearance of one's own mind, without an agent and without defilement. Because it is uncorrected and unrefined, it is the nature of reality. For such an essence, inferior ones merely meditate on false conventional truths, hoping to attain the nature of reality by eliminating attachments. If one refines with non-conceptualization, it is also similar to a false example, eventually becoming the disease of the object of observation, and thus one will not be able to see this. So, how is it thought here? Not relying on the power of self-arisen wisdom, all the extremes of hope and doubt are completely pacified. It means the great wisdom that arises without depending on causes and conditions. The nature of reality, which is inherently the essence of the spontaneously perfect fruit, because there is no mental fabrication, the pain of the dualistic mind on the precipice of fruit and samsara is naturally pacified. So, is it thought here that the goal is the pacification of hope and doubt? Like the edge of the sky is non-existent, without direction, there is neither peace nor non-peace, all dharmas are separate. It means, for the truly yogi, the sky of wisdom is not touched by any edge, because it is the basis of all things. If one is sure that it exists without any direction or limitation, then the pain of hope and doubt is inherently non-existent, who would set it up with duality, thus naturally freeing oneself from deliberate attachment? Therefore, there is no pacification of purity and impurity from the beginning. Because it is inherently pure and without duality, the desire for happiness does not arise. Therefore, soundlessness transcends beginning and end. It means, the perfect edge is naturally pacified from the beginning, not becoming pacified, so it cannot be named. Because there is no beginning or end, it is the equality of the three times. Therefore, there is no hope, no doubt, and no seeing. The wisdom of purity and impurity is beyond the limits of words. There is no clinging to words, wisdom is inherently emptiness. It means, because there is no duality of cause and effect, there is no hope and doubt, there is no object of expression, it cannot be reached. Because there is no listener and speaker, and there is no form, there is no object. As it is said, all words are limits.