English
So it is. However, if it accords with the meaning, it is a straight path without error. To put it to sleep is an immeasurable great measure, a great unexamined thing. Thus, since the meaning is separate from logical measurement, one does not engage in the actions of personal effort, because effortful actions cannot measure it. In the Great Vajrasattva Sky it says: Unborn essence, therefore destroy logic. Originally, it is the essence of bodhicitta, the thought of effort does not move the realm of reality. Thus it says. In the Great Shaking it says: In the pure non-dual dharmadhatu of thought and discrimination, some are deceived by the actions of foolish children with wrong thoughts. Thus it says. However, things are originally in the embrace of great bliss, and immediately, without examining or analyzing the path, one can completely cut off what is not mistaken. So, if nothing is examined or analyzed, can the mind be liberated? The answer is that liberation comes from the fact that there is nothing to be liberated. Why? Because for what is beyond thought and discrimination, attachment itself is without an object, so it is only nominally, for the initial practitioner now, that it is called liberation. This is also said in the Great Vajrasattva Sky: Things do not move as they are, liberation is through non-action, self-born wisdom is without seeking, and after liberation, it also shows the path of liberation. Thus it is said. The meaning is that because of non-action, there is nothing to be known about that meaning, and therefore it is liberated. So, what symbolizes the meaning indicated here for the time being? In the General Holding it also says: The great ocean of secret mantras cannot be understood by analogy, measure, logic, and the wisdom of inference. Therefore, the nature of secret mantra is great, possessing the great waves of accomplishment, the unfathomable depth is difficult to measure, and it is accomplished by obtaining scripture and oral instructions. Thus it says. In "Mind Training: Refining Stone into Gold" it says: It is difficult to indicate and examine, it is separate from the expressions of words, words cannot reach it, it is not the realm of activity of others and all children, but the scripture determined by the teacher and the oral instructions of the lamas, look at the meaning here. Thus it says. The way of indicating such scriptures and oral instructions is also to indicate that which is immeasurable, incomprehensible, unteachable, and without thought or action, and that is the correct logic without error. Therefore, for someone who wants to see gold, showing a donkey will not make them see it.
Chinese
如同通过指示黄色本身来认识黄色一样，不可分析，超越言语思虑的意义，通过探寻思辨的踪迹无法找到。不需任何作为和努力，仅通过指示本身就能领悟，即使是最殊胜的现量也无需从其他方面寻求意义。明白！此外，在瑜伽成就的大经中，世尊说道： “善男子，菩提心从何处寻觅？” 答：“任何地方都不寻觅。” 世尊说道：“为何不寻觅？” 答：“一切菩提心无处不在。” 同样，世尊说道： “善男子，那个菩提心用什么比喻来表示？” 答：“善知识，没有任何相似的比喻，没有任何比喻可以创造它。” 世尊说道：“没有比喻可以象征吗？” 答：“如果取稍微相似的比喻，就像这样：虚空、太阳、如意宝、如意金、灯、毒药、点金术、以光辉为特征的琉璃、大海、金刚心咒的生起之处、勇猛军队的生起之处、以威力镇压、进入国土、黄金金刚如意宝、产生极大的喜悦等等。” 因此说，成就的究竟也不寻觅，也无法象征。如果象征，即使是比喻本身也象征着无二、无作、超越思虑。 在殊胜的续部中说： “所有应学的乘，都是摧毁咒语的十种。 无须学习的是，智者我的学习。” 因此，为了思辨而做的努力自然消失。通过那意义，证悟了不错误的真实意义，这是最殊胜的方便。 这样的意义也是过去人们行持善法的地方，对此也信奉。现在的一些密咒师不理解观察之处。虽然法的根本是这样，但并非随个人的想法而定，因为还没有融入空性，所以试图用事物和逻辑来衡量。然而，成就的究竟会证得菩提心的意义，在个别领悟智慧的思辨诀窍时也应重视。说这些话的人是：
English
Just as recognizing yellowness by pointing out yellowness itself, the meaning that is beyond analysis, beyond speech and thought, cannot be found by tracing after seeking and speculating. Understanding comes from the mere pointing out without any action or effort; even the supreme of direct perception does not seek meaning from elsewhere. Understand! Furthermore, in the great scripture of Yoga Accomplishment, the Blessed One said: "Noble son, from where is the essence of enlightenment sought?" Answer: "It is not sought from anywhere." The Blessed One said: "Why is it not sought?" Answer: "The essence of enlightenment does not abide anywhere in all things." Likewise, the Blessed One said: "Noble son, with what example is that essence of enlightenment shown?" Answer: "Noble friend, there is no similar example whatsoever, and it cannot be created by any example." The Blessed One said: "Is there no example to symbolize it?" Answer: "If a slightly similar example is taken, it is like this: space, the sun, a wish-fulfilling jewel, wish-fulfilling gold, a lamp, poison-transforming elixir, gold-transforming elixir, beryl marked by light, the great ocean, the place where the vajra heart mantra arises, the place where a valiant army arises, suppressing with power, entering the land, gold vajra wish-fulfilling jewel, generating great joy, and so forth." Therefore, the ultimate of accomplishment is not sought, nor can it be symbolized. If it is symbolized, even the example itself symbolizes non-duality, non-action, and transcendence of thought. In the extraordinary tantra, it says: "All the vehicles that need to be learned are the ten that destroy mantras. That which does not need to be learned is the learning of me, the wise." Therefore, the effort made for the sake of speculation naturally ceases. Meeting the unmistaken true meaning through that very meaning is the supreme method. Such a meaning was also the place where people of the past practiced good Dharma, and one is devoted to it. Some mantra practitioners of today do not understand the place of observation. Although the basis of Dharma is like this, it is not according to the power of individual thoughts, because it has not yet merged into emptiness, so they try to measure things with logic. However, the ultimate of accomplishment will realize the meaning of the mind of enlightenment, and even in the context of individual discriminating wisdom's speculative instructions, it should be emphasized. Those who say these things are:
Chinese
这实在是观看的要点，就像猴子舔蜂蜜一样。行持大事，为什么呢？因为连一点点东西也没有遗留。既然没有能思所思，那些愚笨的人们一旦陷入分别念的推求，就会产生边见，无论怎么做都会变成边见。那又是为什么呢？因为衡量二元的事物，并将其转化为无二元，这本身就是二元。那又是为什么呢？因为执着于无二元，这种行为本身就导致了二元的产生。对于那些与作为和努力不可分割的事物，进行分别念的推求，并寻求一个既定的结论，想要从中解脱出来，这本身就是与寻求不可分割的。如果存在与作为和努力分离的既定结论的寻求，那么必然也存在依赖于它的与寻求不可分离的事物。愚昧之人对那些非自然成就的事物进行考察，并希望它们自然成就，这本身就是非自然成就。那又是为什么呢？因为凡是非自然成就的事物，都存在扬弃和取舍。如果通过考察而存在自然成就的事物，那么必然也存在依赖于它的非成就的事物。任何人通过研究那些不圆满的事物，而希望得出一个圆满的结论，这本身就是不圆满的。那又是为什么呢？如果存在一个完全圆满的事物，那么就会陷入希望它圆满的巨大偏见之中，并且也存在依赖于它的不圆满。任何人从因缘的事物中进行考察，并希望得出一个自生智慧的结论，那么这本身就不是自生智慧。那又是为什么呢？因为它来自于对因缘的考察。有些人认为，通过众多的名相和思行而产生的结论，是一个唯一的明点，这本身就是众多。那又是为什么呢？因为它来自于衡量众多事物的行为，而且如果它存在，那么必然存在依赖于它的事物。任何人通过考察自他的事物，而希望成为一个伟大的自性，那么这本身就是二元的事物。那又是为什么呢？因为自他和伟大的自性是认识的对象。如果考察的结论是伟大的自性，那么必然也存在依赖于它的他者。无论谁，思考可食之物，并认为没有执着，这本身就是执
English
This is truly the key to viewing, like a monkey licking honey. Why engage in great matters? Because not even a trace is left behind. Since there is no thinking or thought, those foolish ones, once caught in the pursuit of conceptualization, will generate extreme views, and no matter what they do, it will become an extreme view. Why is that? Because measuring dualistic phenomena and transforming them into non-duality is itself duality. Why is that? Because clinging to non-duality, the very act of doing so, causes duality to arise. For those phenomena that are inseparable from action and effort, seeking a definitive conclusion through conceptual investigation, and desiring to be separated from it, is itself inseparable from seeking. If there exists a seeking of a definitive conclusion that is separate from action and effort, then there must also exist something inseparable from seeking that depends on it. Those who are deluded examine phenomena that are not spontaneously accomplished and wish them to be spontaneously accomplished, but this itself is not spontaneously accomplished. Why is that? Because whatever is not spontaneously accomplished involves rejection and acceptance. If there is spontaneous accomplishment through examination, then there must also be non-accomplishment that depends on it. Whoever examines phenomena that are not fully perfected and wishes to conclude with great perfection, this itself is not fully perfected. Why is that? If there is something completely perfect, then one falls into the great bias of wishing it to be perfect, and there is also imperfection that depends on it. Whoever investigates from the phenomena of cause and condition and wishes to conclude with self-arising wisdom, that itself will not be self-arising wisdom. Why is that? Because it arises from the investigation of causes and conditions. Those who think that the conclusion arising from many terms and many thoughts and actions is a single bindu, that itself is many. Why is that? Because it arises from the act of measuring many phenomena, and if it exists, then there must be something that depends on it. Whoever examines the phenomena of self and other and wishes to become a great self-nature, that itself is a dualistic phenomenon. Why is that? Because self and other and great self-nature are objects of cognition. If the conclusion of investigation is a great self-nature, then there must also be an other that depends on it. Whoever thinks about edible things and considers there is no attachment, that itself is attach
Chinese
如是。何以故？以有欲求无所执著之故。又观察所应成办之法，认为无可成办，此即是成办。何以故？以追求无可成办之义，且有依彼之法故。若观察痛苦与烦恼之法，认为宗派是大乐，此即是痛苦。何以故？以不欲求痛苦与烦恼而欲求安乐之故，且一有则一有故。又观察宗派之法，认为远离一切宗派之边，此即是边。何以故？若有离边，则亦有边，故认为无边，此即是边故。若思择轮回之有情，认为彼是未成就之佛，此即是有情。何以故？若有已舍轮回之成就佛，则有情亦将存在。若思择为谁而趣入之法，此处认为无有边际之趣入，此即是勤作之趣入。何以故？以追求无可趣入，且若无有则趣入亦将存在。又从所修之法观察，若认为无可修，彼即是勤作之修。何以故？以有追求无可修之义故。若观察有情之所得之法，认为无果可得，此乃勤作而得。何以故？若有无可得，则有希求可得之故。若有人观察修正禅定过失之法，认为无可修正，此乃勤作而修正。何以故？以欲求无可修正之义，故彼即是修正。然所作皆是边际，故分别念之错谬复为分别之因，终不能见义。是故瑜伽成就之教言中云：解脱与未解脱等，一切二取皆是边。如是说乃是错谬。又口诀中云：证悟之边多，则辨析之边大。又，分别念多如虚空之星辰。末