English
Collected together. Its unoriginated nature is considered the ultimate truth. The imputed names and wisdom are considered the conventional truth, but these are merely verbal expressions and not the actual meaning. This refutes untruth with what remains, that is, there is no ultimate truth and no conventional obscuration. Saying, "In the manner of ultimate truth, the path is like this," is itself conventional obscuration. The Madhyamikas' belief in two truths is a manifestation of their own delusion. Here, since the nature of self-arisen wisdom is without essence and everything is self-manifest, there is no need to particularly explain the ultimate truth, because truth is not divided. Explaining the Madhyamika's system of ultimate truth, they believe the path is without error and show the teacher himself to be an obscuration of mistaken conventional truth. Therefore, for this, that does not exist; for doubt about existence and non-existence, one neither abandons nor abides in any dharma. Because of possessing great confidence in everything, there is no acceptance or rejection of conventional and ultimate truths; even the absence of acceptance and rejection is not made an object. Since there is no meditation and no dharmadhatu, there is no hesitation, and there is no seeing it as supreme, which means: With the reason of spontaneously accomplished wisdom, liberated from what is meditated upon and the meditator, the object itself is not taken to mind, and there is no concept of holding the ultimate truth as supreme, therefore it is pure. In order to refute the view of conventional truth: Thus, by examining the limits of things, their nature becomes like illusion and does not exist. Existence depends on non-existence, therefore the non-existence of non-existence also does not exist. Since the limits do not exist, there is no center, and one does not abide in the center. As explained, if one examines the tenets by the history of how things appear in terms of self-characterized imputation and dependent imputation, then, with the reason that even the characteristic of illusion does not appear as it does to the Madhyamikas, for the bodhicitta of secret mantra, since existence is not established, it does not become non-existence, therefore the non-existence relative to existence is not established. So, is there a non-existence of non-existence? If one desires non-existence and is separated from it, then since that is not established, it is not seen, therefore nothing appears. Therefore, there are two extremes. Surpassing one, therefore, unlike the Madhyamikas, one does not establish the mind's support on the meaning of the center. Bodhicitta is a great tenet that is separated without abandoning any extreme. In this way, it is first taught to cherish gaining confidence.
Chinese
为了展示没有取舍的行为，对于那些世间自在莲花等同于不舍而平等安住的人来说，谁拥有菩提心的坚定，那么如何行持一切行为呢？三界之内的五种欲妙等，证得大自在者，无有处所，一时俱全，无有执着。对于一切都没有舍弃，而是安住于任运自成的自性之中。认为法是错误的，那本身就是错误的，要彻底明白。因为一切法在菩提心性中都是真实的，所以连错误的名称都没有。要明白，凡夫认为的错误行为，其本身就是错误的。其余的都没有错误，所以不作取舍。为了展示六种所说的魔业也不舍弃，内心也不作分别。也就是说，外道的六位导师所说的邪见行为，一切都应该舍弃，但在这里，自证智慧的行为者不认为是过失，也不舍弃。如果担心会变成过失，那么因为智慧方便的行为不住于任何地方，所以像魔一样行持。这里见到的是没有执著的见解，因为一切都是自证自显，所以对于八万四千种行为中的任何一种，都没有被执着所束缚的理由，因此也没有舍弃邪见的行为。因此，与邪见者并不相同。如果认为有口诀的过失和见解傲慢的过失，那么要将自己的智慧作为殊胜，胜过一切，并因此而傲慢。生起贪嗔，发生争论，就是愚痴，看不到真相。这里因为一切都是自性，所以没有偏袒。因为我也是一切，所以对于我与无我的意义感到迷惑的阿底瑜伽行者，以及将执着于我的基础上的行为和努力视为最高见解的人，因为傲慢而轻视语言的见解，执着于自己的见解，对别人的见解产生嗔恨，从而争论诽谤，这是堕入了外道的胜利之法，最终会变成无明，无法证悟脱离自我的大自在。为了展示不住于见解的过失，不颠倒地修持，
English
In order to show that there is no acceptance or rejection of conduct, for those in whom the lords of the world, lotuses, and all others dwell equally without being abandoned, who possesses the certainty of bodhicitta, then how does one practice all actions? The five objects of desire, etc., within the three realms, having attained great mastery, without a place, are all complete at once, without attachment. There is no abandonment of anything, but rather abiding in the nature of spontaneous accomplishment. To see error in the Dharma is itself error, to be thoroughly understood. Because all dharmas are true in the heart essence of bodhi, there is not even the name of error. One should understand that the vehicle that ordinary people see as mistaken conduct is itself mistaken. The remainder is not mistaken in any way, so there is no acceptance or rejection. In order to show that even the actions of the demons taught by the six are not abandoned, nor are they conceived of inwardly. That is to say, all the heretical practices taught by the six teachers of the heretics should be abandoned, but here, the practitioner of self-awareness does not think of them as blameworthy and does not abandon them. If there is doubt that it will become a fault, then because the conduct of wisdom and means does not abide anywhere, therefore act like a demon. Here, it is seen that there is no view free from grasping, because everything is self-aware and self-manifesting. Therefore, in any of the eighty-four thousand practices, there is no reason to be bound by clinging, so there is no abandonment of heretical practices. Therefore, it is not the same as a heretic. If one thinks there is a fault of straying from the oral instructions and a fault of pride in one's view, then one should make one's own wisdom supreme, conquer all, and be arrogant because of that. Arising desire and hatred, arising disputes, is ignorance, not seeing the truth. Here, since everything is self-nature, there is no partiality. Because I am also everything, the Ati Yoga practitioner who is confused about the meaning of I and non-I, and those who regard actions and efforts based on clinging to I as the supreme view, because of arrogance, despise the view of words, cling to their own view, and generate hatred towards the views of others, thereby arguing and slandering, this is falling into the victory method of the heretics, and will eventually become ignorance, unable to realize the great freedom that is separate from self. In order to show that one does not abide in the fault of view, and meditates without reversing the meaning,
Chinese
所谓“直到那时，都是魔境中的微细道”是指：只要执着于我，成为外道的统治者，区分自他，怀有赞毁之心等等，就会受到障碍的支配。因为没有脱离微细的执着，所以是错误的道路。所谓“动与不动，名言不住，住于不住亦不住”是指：当这些念头如实地显现为自性时，对于所谓生起或不生起的任何事物，都不会执着于心。对于任何事物都不执着，对于所谓不执着的事物也不执着，因为是脱离三时的觉性自显现。所谓“无相中观道，如来宣说为菩提心”是指：具有菩提心相者，远离显现，自然脱离诸边，成就殊胜之名。如上所述，这是诸佛赞叹的无误之道。为了显示具有取舍的修行是错误的，所以说：彻底断除执着于色、相和愿望，修习三种解脱也是魔业，色即是空。意思是说，小乘行者断除显现、概念和希望，修习空性、无相和无愿，因为不能证悟无取舍之义，所以是障碍。而在此，色即是大空性，相即是无相，愿望即是无愿。舍弃轮回三道，修习涅槃道也是魔。那本身就是不寂灭的自性。意思是说，断除三毒，修习慈爱、无染和智慧之道也是魔的行为，因为那本身就具有取舍的念头的刺。为了显示在此不住，所以说：自性寻舍何不住？圣道诸境与处亦超脱，道即非他处。意思是说，在此，诸法之真如是万法之体性，因此，随行者寻觅无误之道，舍弃错误的取舍之体性，在菩提心中是不存在的。佛的行境、宫殿和涅槃，以及摄取，即摄取未来，获得它们的道路，不在自心之外。
English
That which says, "Until then, it is a subtle path in the realm of demons," means: As long as one clings to self and becomes a ruler of heretics, distinguishing between self and others, and possessing thoughts of praise and blame, etc., one is subject to obstacles. Because one has not separated from subtle clinging, it is a mistaken path. That which says, "Motion and stillness, words do not abide; not abiding, one does not abide even in abiding," means: When such thoughts naturally appear as self-display, one does not cling to any object labeled as arising or not arising. One does not cling to anything, and one does not cling to the notion of not clinging, because it is the self-display of awareness that is free from the three times. That which says, "The path of the Middle Way without appearance, the Tathagata proclaims as Bodhicitta," means: The one with the aspect of Bodhicitta is free from appearances. Because all extremes are naturally separated, the name of the supreme is accomplished. As explained, this is the unerring path praised by the Buddhas. To show that meditation with acceptance and rejection is wrong, it says: Completely abandon clinging to form, signs, and aspirations. Meditating on the three liberations is also the work of demons; form itself is emptiness. This means that those of the causal vehicle eliminate appearances, concepts, and hopes, and meditate on emptiness, signlessness, and wishlessness. Because they do not see the meaning of non-acceptance and non-rejection, it is an obstacle. Here, form itself is great emptiness, signs themselves are signless, and aspirations themselves are wishless. Abandoning the three paths of samsara and meditating on the path of nirvana is also a demon. That itself is the unceasing nature. This means that stopping the three poisons and meditating on the path of loving-kindness, non-attachment, and wisdom is also the behavior of a demon, because that itself has the thorn of thoughts of acceptance and rejection. To show that one does not abide here, it says: Where does self-nature not abide when sought and abandoned? The realms and places of all noble paths are also transcended; the path itself is not elsewhere. This means that here, the suchness of all things is the essence of all things. Therefore, the follower seeks the unerring path, and the nature of accepting and rejecting what is mistaken does not exist in Bodhicitta. The realm of activity of the Buddhas, the celestial palace, and nirvana, and gathering, which is gathering the future, the path to attain them, is not other than one's own mind.
Chinese
不寻求过失而说的禅修是不真实的。为了指出修正禅修过失的方法。生起和不生起不要特意抛弃，心不依附，不显现。在此处于禅修的三种体验时。首先是沉掉和掉举六种，疑惑八种，以及目标陈述，懒惰和不努力，五毒和诸行，中间是对分别念生嗔恨。对味道贪执。见解傲慢。不理解分别念。不做取舍五种，以及努力。不摇动和。明亮和。痛苦和。快乐和。出生和。呼出和。执着和。轻蔑和。傲慢等等。最后是魔的行境十八种等等，对于动摇不阻止，对于不动摇不真实安住，因此没有显明显现法性。没有彻底辨别烦恼，不显现因此遣除。那为什么呢？并非文殊，微尘许动摇，那即是，不在那里安住。这说的是。所有分别念都不是非法性，因为本体不生。即使极微小的分别念生起，并且有长短出现，也如实是那个样子。因为分别念的粗糙上分别念不住。因此没有可破可立的。为了指出禅修的安放心之方法和错处。因为找不到禅修的处所，因此禅修也不会遇到找到。这说的是。没有领会要点的人们，即使缘着法性而禅修，因为法性是自证，因此作为对境是自己的分别念禅修，因此安放于没有目标的境地，也得不到甚深意义。那么，其他安放方法没有错误的又是什么呢？知道心的行境，那对于那些法来说就是法性。在任何离戏中，没有好坏，如此修习殊胜道。这说的是。首先对于菩提心之确信的补特伽罗来说。见到分别念集合的行境，是所有法的那样，因为。除了任运成就的法性之外没有其他，因此。对于任何事物都不生起好坏的概念。仅仅忆念，在没有行境的自性中，自证自明就是殊胜乘的禅修。体验稳固