Chinese
缺乏远离执著的智慧之眼的人，即使耗尽了善行，因为被虚假观念的绳索束缚，这种见解也无法超越未把握的轮回。也就是说，由于缺乏智慧的甘露，被白色观念所削弱，只能成就修行了另一种异熟果报的天人而已。而且，供养上师和布施，以及所有善行，如果不执著、不动摇、没有力量，就会变成巨大的束缚。这样说是因为，不领悟这条道路，就无法通过其他道路真正成佛。那么，是否存在执著于错误的道路和不执著的情况呢？颠倒和不颠倒是菩提，菩提本身没有颠倒和不颠倒。也就是说，无论自性和因缘导致错误还是不错误，即使都存在，由于没有发现执著者，谁会执著于错误呢？因为没有自性，所以是殊胜的法身。真正的没有颠倒的东西，在自己的相续中也没有，因为从一开始就远离了二元。正如经文所说：一切众生都现证成佛，意念也现证成佛。意思是认为没有第二种传承。为了展示禅修的次第，远离思虑的心，即是虚空本身。像虚空一样的心，远离自身。也就是说，正如这里所说，对于以确信把握了远离两种执著的要点的觉性，由于远离了思虑的心本身的观念，所以本质上是如此。体验是：如果对有无中不作意，不可言说，那么虚空不住留，超越了不可言说。从一开始，三边就自性清净，与边见分离，不附加任何名称。这样做，觉性也随之相应。那么，是否认为不可言说呢？智慧的体性是什么都可以。因为无论如何也找不到，所以自证智，由于不在语言的范围内，不可言说本身也不在瑜伽士的范围内，所以体验也无法体验，无法展示成这样，也从中解脱了。安住的方法是：心中没有语言可以表达的色身。已经说过了。心性超越了语言，因此通过结合。
English
Those who lack the eye of wisdom that is free from clinging, even if they exhaust virtuous deeds, because they are bound by the rope of false conceptions, this view does not transcend the ungrasped cycle of existence. That is to say, because they lack the nectar of wisdom and are weakened by white conceptions, they only achieve the gods and humans who have practiced another ripening result. Moreover, offering to the lama and giving, as well as all virtuous deeds, if they are not unattached, unwavering, and without strength, they become a great bondage. This is because, without realizing this path, one cannot truly attain Buddhahood through other paths. Then, is there clinging to the wrong path and not clinging? Inversion and non-inversion are Bodhi; Bodhi itself has no inversion or non-inversion. That is to say, whether self-nature and conditions cause error or not, even if both exist, since no clinging person is found, who would cling to error? Because there is no essence, it is the supreme Dharmakaya. The truly non-inverted thing is also not in one's own continuum, because it has been separate from duality from the beginning. As the scripture says: All sentient beings attain complete enlightenment, and the mind also attains complete enlightenment. It means that there is no second lineage. In order to show the order of meditation, the mind that is free from thought is emptiness itself. The mind that is like emptiness is separate from itself. That is to say, as it is said here, for the awareness that has grasped the key point of being free from the two clingings with certainty, because it is also free from the conception of the mind itself that is free from thought, so it is in essence. The experience is: If one does not focus on existence or non-existence, unspeakable, then emptiness does not abide, surpassing the unspeakable. From the beginning, the three extremes are self-purified, separated from extremes, and no name is attached. By doing so, awareness also corresponds. Then, is it considered unspeakable? The nature of wisdom can be anything. Because it cannot be found in any way, self-cognizance, because it is not within the scope of language, the unspeakable itself is also not within the scope of the yogi, so the experience cannot be experienced, cannot be shown as such, and is also liberated from it. The method of abiding is: In the mind, there is no form that can be expressed in words. It has already been said. The nature of mind transcends words, therefore through combination.
Chinese
是这样的，仅仅忆念以无有言说的智慧所见，便进入自明的名相中。因此，所谓的“现量之境”，是指瑜伽在境上现前观照，即是自证的现量。所谓“不生空性所远离”，是指对于凡庸之人，生起六种沉没与掉举、懒惰与疑惑、勤作与不勤作七种，以及刻意造作的体验、自然显现、凡庸的过失，以三种方法进行调整。此处调整心的方法是：不对寻伺的生起进行阻断，不充足的生起也因为不是自成的，为了自寂而变得非常长远。也就是说，对于不阻断而生起、无有因的，各种各样的行蕴不摇动而安住于明点中，如同虚空般生出分别念，分别念本身如同虚空。如是说。所谓“彼智慧超越思虑”等，是指自生智慧自明的一切智者的禅修之体性。经典中也说已从分别念中解脱，当思虑之权最初摇动时是不稳固的，有些时候不摇动而明了，有些时候先前生起的智慧之明了是短暂的。有些时候即使运用也会显现，有些时候连续四五天都明了，之后便会消失，在那时就要依止甚深教言和有经验者。中间的串习如同河流，最终的稳固如同清澈海水的深处。这些在此已经说完，因为依赖上师，要像对待生命一样恭敬，不要分离。行持是：因为智慧完全清净故为一，解脱道之特征并非戒律。也就是说，为了菩提心远离能取所取之垢染，以境心二无的理证，对于未被各种各样的分别念和真实执着所束缚的这条大道，将修行者的身语意三门之事物束缚于苦行中，对于善恶散乱也仅仅视为过失而无法束缚，因为行持本身就是无所作为的。因为没有作意，超越一和多的边际，即是法界之自性也无有显现。也就是说，大智慧离一切戏论唯一不舍弃的解脱，因为无法指示，所以对于执着心来说就像显现为形象一样
English
It is like this: merely remembering the encounter with wisdom that is beyond words and thoughts, one enters into the realm of self-illuminating terms. Therefore, the so-called "direct perception of the object" refers to the yogi directly focusing on the object, which is the direct perception of self-awareness. The so-called "separated by unborn emptiness" refers to the fact that for ordinary people, six types of sinking and agitation, laziness and doubt, diligence and non-diligence, and seven types of arising, as well as deliberately created experiences, spontaneous appearances, and ordinary faults, are corrected by three methods. Here, the method of correcting the mind is: without blocking the arising of searching thoughts, the insufficient arising is also not self-established, and for the sake of self-pacification, it becomes very distant. That is to say, for what arises without blocking and without cause, the various conditioned aggregates remain unmoving and stable in the bindu, and like the sky, conceptual thoughts arise, and the conceptual thoughts themselves are like the sky. Thus it is said. The so-called "that wisdom transcends thought" and so on, refers to the self-born wisdom, the self-illuminating nature of the meditation of all-knowing ones. The scriptures also say that one is liberated from conceptual thoughts. When the power of thought initially moves, it is unstable. Sometimes it is clear without moving, and sometimes the clarity of the wisdom that arose earlier is short-lived. Sometimes even when applied, appearances arise. Sometimes it is clear for four or five days in a row, and then it disappears. At that time, one should rely on profound teachings and experienced practitioners. The intermediate habituation is like a river, and the final stability is like the depths of clear seawater. These have been said here, but because it depends on the lama, one should respect him like one's own life and not separate from him. The conduct is: because wisdom is completely pure, it is one, and the characteristic of the path of liberation is not discipline. That is to say, in order for the bodhicitta to be free from the defilement of grasping and clinging, with the reasoning that the object and mind are two-in-one, this great path, which is not bound by various conceptual thoughts and true clinging, binds the three doors of the practitioner's body, speech, and mind to asceticism. Even the distraction of good and bad is only seen as a fault and cannot be bound, because the very act of doing is non-action. Because there is no mental activity, transcending the extremes of one and many, the nature of the dharmadhatu is also not manifest. That is to say, great wisdom, the liberation of abandoning all elaborations and being uniquely unabandoned, because it cannot be pointed out, appears as an image to the clinging mind.
Chinese
不是这样的。为什么呢？“如果形体的自性不存在，那么什么是显现呢？”因为在具有各种法性的形体中，没有形成所有方位的形状和颜色。对于禅修者的心来说，用什么来显现呢？甚至虚空和大地显现在心的本质中，也不是所希望的。“如果未成立于声音和分别念之中，”意思是，没有舍弃任何显现的如实性，因为没有成立为声音等境和分别念的识的本质。听闻道之发愿在何处？不分别法身唯一能做什么？意思是，如果有声音，就种下听闻的发愿；如果存在分别念，就修不分别的法身作为对治。如果这里二者都不成立，那么就依靠希望和不执著而思考，这是不执著的措辞。为了指示歧途，即使是作为基础颜色的幻化身传承，意思是，通过密宗生起次第修习的禅修者，观修禅修的福德，将如彩虹般显现而自性空性的本尊身，并通过它来观察智慧的生起。不一致之处在于，因为在这里无法确定成立，所以赞叹为歧途。那么，在这里要破斥它吗？“即使积累福德，也不执著为幻化，”意思是，即使观修如小石子般的福德之身，也因为是自显现而不执著。转变的意义是，毫无遗漏地阐述它。在自然成就的清净大道上，“即使没有福德也能成就”，佛陀如是说。意思是，因为所取和能取以及真实执著都是自清净的，所以无所得的果位本来就是自然成就的，已经成熟了，即使不观修本尊身，也不会停滞不前。还有，“从一开始，对于菩提的精华，不会因寻求的念头而动摇法界。”如是说。因此，为了显示果位的自性，“在法界中，不动摇者最为伟大，遍及一切，超越无声之境。”意思是，以二者概括的整体，因为心性是自显现，所以超越了言语，不可思议，一切生起，整体圆满，无边无际，远离戏论，名称成立是名言的处所。那正是我的觉性，因为没有对境，所以远离来去，极其深邃的法界。
English
It is not like that. Why is that? "If the characteristic of form does not exist, then what is appearance?" Because in the form with various natures, it has not formed the shapes and colors of all directions. For the mind of the meditator, what is used to manifest? Even the appearance of the sky and the earth in the essence of the mind is not what is desired. "If it is not established in the state of sound and concept," it means that the suchness that has not abandoned any appearance is because it is not established in the essence of the object of sound and the consciousness of all concepts. Where is the aspiration of the path of hearing? What can the one non-conceptual Dharmakaya do? It means that if there is sound, then plant the aspiration of hearing; if there is concept, then meditate on the non-conceptual Dharmakaya as an antidote. If the two are not established here, then rely on hope and non-attachment and think, this is the term of non-attachment. In order to indicate the wrong path, even the lineage of the illusory body that is the basis color, it means that the meditator who meditates through the generation stage of secret mantra, meditates on the merit of meditation, the deity's body that appears like a rainbow and is empty of self-nature, and through it, observes the arising of wisdom. The inconsistency is that because it cannot be determined to be established here, it is praised as a wrong path. So, are we going to refute it here? "Even if you accumulate merit, you don't cling to it as illusion," it means that even if you meditate on the body of merit like a small pebble, you don't cling to it because it is self-appearing. The meaning of transformation is to explain it without leaving anything out. On the naturally accomplished pure great path, "Even without merit, it can be accomplished," the Victorious One said. It means that because the grasped and the grasper and the true clinging are all self-purified, the fruit of no attainment is naturally accomplished from the beginning and has already matured, even if you don't meditate on the deity's body, you won't be stuck. Also, "From the beginning, for the essence of enlightenment, the sphere will not be moved by the thought of seeking." It is said. Therefore, in order to show the self-nature of the fruit, "In the Dharmadhatu, the immovable one is the greatest, pervading all, transcending the state of no sound." It means that the whole that is summarized by the two, because the nature of the mind is self-appearing, it transcends speech, is inconceivable, everything arises, the whole is complete, is infinite, is free from elaboration, and the establishment of name is the place of convention. That is my awareness, because there is no object, so it is free from going and coming, the extremely profound Dharmadhatu.