English
Alas! Each session of the view and meditation of non-duality of appearance and emptiness arises, and whatever afflictions arise are liberated into the nature of reality. Thus, whatever afflictions and conceptual thoughts arise, without being distracted, hold them with mindfulness. It is best if the afflictions are suppressed and do not arise. The intermediate is to destroy the sprouts of afflictions, like snow falling on a stone, even if it falls heavily, it melts quickly. The arising of afflictions and the remembrance of the nature of reality are simultaneous. The worst is to follow the afflictions; when the five poisons arise, let them be, and then do some virtuous deeds to compensate, but the effect is small. Thus, since the five poisons are liberated into the nature of reality, the general cause of samsara, the five poisons, are also liberated into the nature of reality. Third, the virtue that causes rebirth in the higher realms, and the peaceful and coarse, are introduced as Samantabhadra, and without acceptance or rejection, they are turned back. This is the virtue that causes rebirth in the mind, and the peaceful and coarse, are introduced as Samantabhadra, and without acceptance or rejection, they are turned back. This mind-essence Samantabhadra, is unobstructed in any appearance, and if one clings to the experience of other appearances, one is deluded, and if one realizes self-appearance, one can turn back the edge of samsara. Therefore, the nature of reality, the way of delusion, and the method of turning back delusion are introduced. The nature of reality is indicated by "This mind-essence Samantabhadra," that is, one's own mind-essence abides in the great equality that is free from the extremes of good and bad, and acceptance and rejection. For example, on this earth, if all the virtuous spiritual friends, kings, abbots, and great people of the land come, it will not say, "Because you good people have come upon me, I am very honored." When dogs, pigs, lepers, and beggars leave, it will not say, "You dirty things, do not come upon me." Similarly, even if this land is filled with gold, silver, jewels, and silk, it will not be happy. Even if it is filled with dog feces and various unclean things, it will not be unhappy. Even if this land is dug up, it does not matter. Even if it is washed with water, it does not matter. Even if it is blown by the wind, it does not matter. Even if there is a fierce battle on it, it does not matter. Because it abides in great equality. Similarly, for this mind-essence Samantabhadra, even if the appearance of the dharmakaya and wisdom of nirvana arises, there is no clinging to acceptance and practice. For the dharmas and sufferings of samsara, the outer and inner containers
Chinese
显现为精华的，也不会因视为恶劣而抛弃、否定的范畴。同样，善恶、无明智慧等任何事物，都没有取舍和否定肯定，因此安住于平等无别的广大之中。第二，介绍力量的自性，由“毫不阻碍地显现”来表示。这平等性本身的力量，毫不阻碍地显现，从一切烦恼的法，外内情器世间，也是心性自显。通过分别，转为寂灭之法，法身和智慧，也是心性自显。而且，详细地扩展了显现的方式。总之，显现的一切、生起的一切，都是心性毫不阻碍地生起。例如，如同从虚空中升起太阳时，它的光芒散布到十方；太阳落山时，光芒又收回到自身一样。或者，如同大海显现为自身的波浪一样。执着于“啦”是不了解、不领悟的口头禅。第三，介绍错乱的方式，由“他显现，执着于分别念而错乱”来表示。也就是说，由俱生无明将自显现视为他者，执着于一分为二的分别念，六道痛苦的显现就是结果。总之，错乱于自他二元，轮回涅槃二元，境心二元，有无，常断，善恶等等，在无二中错乱为二元。第四，遣除错乱的方法，由“认识自显现，就能遣除轮回的边际”来表示。对此，无论是圆满正等觉的加持，还是自身的体性，或者通过优美的词句组合所说的一切，都是为了遣除众生的错乱，或者说是为了确定心性的方法。上师善知识们，从内心深处放弃自私，发起殊胜菩提心后所说的一切，也是为了遣除错乱，一切都是为了确定心性的方法。现在我们自己也并非为了宗教娱乐、附庸风雅和选择性接受，而是以虔诚的信心完全接受，进行闻思，这就是遣除错乱并确定心性的方法。即使南辕北辙，最终到达的地方也离不开自己的目标。就像没有依靠任何尺子，也没有超出顶端一样。即使讲述成百上千的佛法
English
That which appears as essence is not cut off into the category of abandoning and negating because it is considered bad. Likewise, there is no acceptance or rejection, negation or affirmation of anything such as virtue and vice, ignorance and wisdom, so it abides in the great equality, free from bias. Second, introducing the nature of the potency is shown by "Appearing without any obstruction." The potency of this very equality appears without any obstruction. Even the contaminated phenomena, outer and inner, vessel and essence, are the self-appearance of mind. By discriminating, even the phenomena of transcendence, Dharmakaya and wisdom, are the self-appearance of mind. Moreover, the manner of appearance is extensively elaborated in detail. In short, whatever appears, whatever arises, is the unobstructed arising of mind itself. For example, when the sun rises from the sky, its rays spread in ten directions; when the sun sets, the rays gather back into itself. Or, like the ocean appearing as its own waves. Attachment to "la" is a colloquial term for not knowing or understanding in that way. Third, introducing the manner of delusion is shown by "Deluded by perceiving other appearances as thoughts." That is, due to co-emergent ignorance, one's own appearance is mistaken for other. By perceiving with the thought of grasping one as two, the appearance of the suffering of the six realms is the result. In short, delusion arises in the duality of self and other, the duality of samsara and nirvana, the duality of object and mind, existence and non-existence, permanence and annihilation, good and bad, and so on, deluding into duality from non-duality. Fourth, the method of reversing delusion is shown by "If one realizes self-appearance, the limits of samsara are reversed." In this regard, all that is blessed by the perfectly complete Buddha, or the nature of oneself, or explained by well-composed words, is either a method of reversing the delusion of sentient beings or a method of establishing the nature of mind. All that the lamas, virtuous spiritual friends, have spoken after abandoning selfishness from the depths of their hearts and generating the mind of supreme enlightenment is also a method of reversing delusion, all of which is a method of establishing the nature of mind. Now, we ourselves, not for religious entertainment, frivolous pursuits, or selective acceptance, but with complete acceptance with heartfelt faith, engage in hearing and contemplating, which is the method of reversing delusion and establishing the nature of mind. Even if going south and combining north, the place to go is not other than aiming at one's own goal. Like not relying on any measure, and not exceeding the top. Even if explaining hundreds of thousands of dharmas
Chinese
然而，除了确定自己的心之外别无他法，所以要确定自己的心性。那么，如何确定呢？显有轮涅所摄的一切法都是心的自显现。而心性是自显现，自显现无有分别；心性是自显现，自显现无有处所；心性是自显现，自显现无有方所。如果这样领悟，就能从偏执中解脱，就能从轮回的边际中解脱。这是上等根器的口诀，听懂一句就足够了。百种嬉戏，一个响指；百种事务，一块石子。用简洁的语言如此开示，领悟无偏的见解后，必须从功德的偏执和执着中解脱。仅仅这样开示，没有其他可依赖的，开示本身就能让错觉自然解脱。因为果或过患是痛苦，所以要将痛苦开示为菩提心，了知痛苦是法身，从而遣除错觉。总的来说，痛苦是不可思议、无法言尽的。痛苦如连环相扣，一个接一个。痛苦如水的波纹，没有止息的时候。痛苦有四种总的痛苦和六种个别的痛苦。四种总的痛苦是：生、老、病、死。关于生，是否认为在母亲的子宫里痛苦较小？母亲吃饱时，如同被夹在岩石之间；母亲饥饿时，如同被扔下悬崖；觉得热时，如同被火覆盖；觉得冷时，如同被丢进冰冷的冬水里；出生时，如同被剥皮后塞进岩石缝里；掉在地上时，如同被丢进荆棘丛中；父母抱起时，如同老鼠被猫叼走一般，等等，有数不尽的痛苦。衰老的痛苦是：衰老时，头发变白，皱纹增多，口鼻流涕，四肢颤抖，无法自主身体。站立时，如同连根拔起的树桩；坐着时，如同断了线的风筝。福报衰退，说什么都不中听，做什么都不顺心。生病的痛苦是：生病时，垫在身下的东西都像荆棘般粗糙，枕头
English
However, there is no other way than to settle one's own mind, so settle your own mind. Then, how to settle it? All phenomena encompassed by samsara and nirvana are the self-manifestation of the mind. And mind-essence is self-manifestation, self-manifestation is without distinction; mind-essence is self-manifestation, self-manifestation is without location; mind-essence is self-manifestation, self-manifestation is without direction. If you understand it this way, you can be liberated from partiality, and you can be liberated from the edge of samsara. This is the instruction of the superior faculty, understanding one sentence is enough. A hundred plays, one snap of the fingers; a hundred tasks, one pebble. With concise words, it is shown in this way, after realizing the impartial view, one must be liberated from the partiality and attachment to merits. Just showing it like this, there is nothing else to rely on, the showing itself can make the illusion naturally liberated. Because the result or fault is suffering, so one must show suffering as bodhicitta, knowing that suffering is dharmakaya, thereby eliminating illusion. In general, suffering is inconceivable and cannot be exhausted by words. Suffering is like a chain, one linked to another. Suffering is like the ripples of water, there is no time to stop. Suffering has four general sufferings and six individual sufferings. The four general sufferings are: birth, old age, sickness, and death. Regarding birth, do you think that the suffering is less in the mother's womb? When the mother is full, it is like being squeezed between rocks; when the mother is hungry, it is like being thrown off a cliff; when it feels hot, it is like being covered by fire; when it feels cold, it is like being thrown into the cold winter water; at birth, it is like being skinned and stuffed into a rock crevice; when falling on the ground, it is like being thrown into a thorn bush; when parents pick it up, it is like a mouse being carried away by a cat, and so on, there are countless sufferings. The suffering of old age is: when old, the hair turns white, wrinkles increase, the mouth and nose drip, the limbs tremble, and one cannot control one's own body. When standing, it is like a tree stump being uprooted; when sitting, it is like a kite with a broken string. The share of merit declines, whatever is said is unpleasant to the ear, and whatever is done is unpleasant to the heart. The suffering of sickness is: when sick, whatever is placed underneath feels rough like thorns, the pillow
Chinese
装入石头般沉重，顶上所穿如山般重。食物像仇敌一样抛弃，睡眠像鸟儿一样轻盈。自身安住于痛苦的根源中。死亡的痛苦是：在死亡疾病降临之时，做仪轨比全部摧毁还要痛苦，用药比下毒还要痛苦。病人即使被照顾，在说“我难受”的时候，将头放在具光荣的金刚手菩萨的怀中，即使耆婆童子来诊治也无济于事，必须前往不同的地方。对于财物，无论多么吝啬和积攒，连一口吃的或一根针也带不走。与亲属尽力维持关系，但一个朋友也没有。建造的围墙无论有多少也会倒塌，连住的地方也没有。自己孤身一人带着业力流浪，这是令人恐惧和毛骨悚然的事情啊！即使这样结束了也还好，但又出生，像以前一样轮回，直到未成佛之前，就像自转的绳子，或水桶的提绳一样。生老病死就像自转的绳子。如是说。六种个别的痛苦是：地狱的寒热，饿鬼的饥渴，畜生的愚痴或被役使，人的变异，天神的堕落，非天神的争斗。如果详细解释，就要了解处所不同、寿命长短、种类不同、痛苦的差别等等。介绍觉悟之心是：觉悟之心的自性，不是低劣的心所能理解的，要通过三种理由来了解。本体是理智清晰，自性是觉知显现任何事物，自身显现空性无有差别。所要证实的自性是，错觉即是觉悟之心。如是说。所谓的觉悟之心，要通过三种理由来确定，本体是无生的理由的象征，确定一切法无生，即心观心，没有形成红白等颜色，没有形成四方形、长方形、圆形等形状，对于来处、住处、去处等进行考察也无法找到，这就是所谓的无生，即心性远离一切执着。