English
Thus it is. Why is that? Because there is a desire to be without attachment. Furthermore, examining the things to be accomplished, considering that there is nothing to be accomplished is itself the accomplishment. Why is that? Because seeking the meaning of nothing to be accomplished, and because there are things that depend on that. If one examines the things of suffering and affliction, considering the doctrine to be great bliss is itself suffering. Why is that? Because one does not desire suffering and affliction but desires happiness, and if one exists, the other exists. Again, examining the things of doctrine, considering to be free from all extremes of doctrine is itself an extreme. Why is that? If there is freedom from extremes, then there are also extremes, so considering there to be no extremes is itself an extreme. If one contemplates sentient beings in samsara, considering them to be unaccomplished Buddhas is itself sentient beings. Why is that? If there is an accomplished Buddha who has abandoned samsara, then sentient beings will also exist. If one contemplates the things that are entered into for the sake of something, considering that there is no ultimate entry here is itself the entry of effort. Why is that? Because one strives for what cannot be entered, and if there is nothing, then entry will also exist. Again, examining from the things to be meditated upon, if one considers there to be nothing to meditate upon, that itself is the meditation of effort. Why is that? Because there is a purpose in striving for the meaning of nothing to be meditated upon. If one examines the things attained by beings, considering that there is no result to be attained, that is attained through effort. Why is that? If there is nothing to be attained, then there is hope for attainment. If someone examines the things that correct the faults of meditative concentration, considering that there is nothing to correct is correcting through effort. Why is that? Because desiring the meaning of nothing to be corrected, that itself is the correction. However, whatever is done is an extreme, so the error of conceptual thought again becomes the cause of conceptual thought, and one can never see the meaning. Therefore, in the teachings of accomplished yoga, it says: Liberation and non-liberation, etc., all dualistic perceptions are extremes. This saying is mistaken. Also, in the instructions, it says: If there are many extremes of realization, then there are great extremes of analysis. Also, many conceptual thoughts are like the stars in the sky. End.
Chinese
经文中说：对于无思的虚空之自性，如果进入分别和思考的智慧，那就是无思虚空的大过患。不会到达考察的顶点，思考也无法与实义相遇。正如《虚空藏经》中所说：去衡量和分别的事物本身，因为执持为标准而生起执着，因此衡量者心识之流转。经中说，如果考察，就会生起对意义确定不移的知识，生起后就会有勤作的流转。正如《大鹏金翅鸟飞翔经》中所说：如佛所说，如果将词句的边际视为行持之道，那就像追逐海市蜃楼一样，追随分别的流转。经中说，在殊胜瑜伽的场合，勤作的分别考察没有太大的意义。那些是错误的，因为没有意义，所以大人物们不会那样看待。那么，如果那些是错误的，那不错误的意义本身是什么样的呢？本来就立刻存在二，没有将有变成无，没有二的名称。自然而然地脱离了寻找，对于已经脱离寻找的事物，也不需要加上脱离寻找的标签，也没有勤作的形态。没有谁？本来就任运成就，没有名字，没有将未成就变成成就。本来就是大圆满，没有加上大圆满的念头，没有将未圆满变成圆满。脱离，本来就是自生智慧，对于自生智慧也只是加上名称而已。没有谁？本来就不是从外面加上大圆满明点，里面加上大圆满明点。三世之中没有对大自在的名称的执着，因为没有，所以没有门和缝隙，本来就是。对于脱离目标的事物，没有安立脱离目标。对于本来就成就的事物，也没有加上可以修成的标签。安住在自然的大乐之中，没有名称，本来就无二，没有加上可以进入的标签。本来就从自明中没有动摇，没有加上可以修持的标签。自性本来就无边，没有安立为脱离边。对于没有名称的分别念，也没有显示为可以改造。对于已经成为自性佛的事物，没有做成佛，没有考察。为什么呢？因为本来就成就了。所以，现在不考察，不改造，不混淆，不执取，不做作。立刻不是由智慧考察而产生的，是表诠。
English
It is said in the scriptures: For the nature of unthinking emptiness, if the wisdom of distinguishing and contemplating enters, that is a great fault of unthinking emptiness. It will not reach the peak of examination, and thinking will not encounter the true meaning. As it is said in the "Akashagarbha Sutra": The very thing to be measured and distinguished, because it is held as a standard, attachment arises, therefore the stream of the measurer's mind revolves. It is said in the sutra that if one examines, knowledge that is certain about the meaning will arise, and after it arises, there will be a flow of diligent action. As it is said in the "Garuda Flying Sutra": As the Buddha said, if one sees the edge of words as the path of practice, it is like chasing a mirage, following the flow of distinction. It is said in the sutra that in the context of superior yoga, diligent examination and contemplation are not of great significance. Those are mistakes, because they are meaningless, so great people do not look at it that way. So, if those are mistakes, what is the nature of the meaning that is not mistaken? Originally, there are immediately two, without turning existence into non-existence, without the name of non-duality. Naturally free from searching, for something that is already free from searching, there is no need to add the label of being free from searching, and there is no form of diligent effort. Who is not there? Originally spontaneously accomplished, without a name, without turning the unaccomplished into accomplished. Originally, it is the Great Perfection, without adding the thought of the Great Perfection, without turning the unperfected into perfected. Freedom, originally it is self-arisen wisdom, and for self-arisen wisdom, it is just adding a name. Who is not there? Originally, it is not adding the Great Perfection Bindu from the outside, adding the Great Perfection Bindu inside. In the three times, there is no attachment to the name of the Great Sovereign, because there is not, so there is no door or gap, it is originally. For something that is free from a target, there is no establishment of being free from a target. For something that is originally accomplished, there is no adding the label of being able to accomplish. Abiding in the natural great bliss, without a name, originally non-dual, without adding the label of being able to enter. Originally, it has not moved from self-illumination, without adding the label of being able to meditate. The nature is originally boundless, without establishing it as being free from boundaries. For the discriminating thought that has no name, there is no showing it as being able to be transformed. For something that has already become the Buddha of self-nature, there is no making it into a Buddha, no examination. Why? Because it is originally accomplished. Therefore, now do not examine, do not transform, do not confuse, do not grasp, do not fabricate. Immediately, it does not arise from examination by wisdom, it is expression.
Chinese
并且，因为名言本来就是自然解脱的。理解也很困难。《光明灯论》中说：幻化本来无生，无生不加名言的虚构。然而，不舍弃显现，因为远离因缘，并且显现为任何事物，所以在任何地方都无法把握其自性。因为不是突然产生的，并且在相续中没有生起，所以是安立。其中说道。在《法心论》中说：如果不是不可见的法性，那就不存在。遣除执着，仅仅是安立名言。除了讲述外缘之外，法界中没有言辞，无法言说。这样说道。对于这样的见解的意义，要抓住要点。然而，这被称为“无勤大义”。像这样，对于任何事物都不作观察的方法，如何说是见到了真正意义的真谛呢？回答说：一切法都没有自他二者。因为没有所知和能知二者，所以对于任何事物都没有见到和观察，仅仅是稍微见到而已。实际上，并没有从其他地方见到任何事物。这也在瑜伽成就的大论中说道：心即三宝。自性不生不灭，没有生起。本来如是的安住。自性任运成就的安住。根本菩提心的安住。一定要理解根本是唯一的殊胜。体验佛的意趣是这样的：一切心和心所都变得像虚空一样。这样说道。又在那里面，《菩提心要》中说：所见之色相，非实物所得。未见即是真见，故当知。不可言说之自证体验中，见与得仅是名言而已。这样说道。又在那里面说：喂，殊胜的善男子们！你们见到菩提心了吗？回答说：殊胜的善知识！我们是未见而见到了菩提心。说道：如何未见而见？回答说：未见菩提心，却见到一切都是菩提心。说道：善男子，你们见到本来如是之坛城，一切殊胜之自性了吗？回答说：殊胜的善知识！我们没有见到一切的自性。说道：为什么没有见到？回答说：因为不可见之故。说道：你们的一切
English
And, because names are naturally liberated from the beginning. It is also difficult to understand. In the "Lamp of Clarity," it says: Illusion is unborn from the beginning, and the fiction of unborn names is not attached. However, it does not abandon appearances, because it is free from causes and conditions, and because it appears as anything, its essence cannot be grasped anywhere. Because it did not arise suddenly, and because there is no arising in the continuum, it is an establishment. It says. In the "Mind of Dharma," it says: If the nature of Dharma is not invisible, then it does not exist. Reversing attachment is merely the establishment of names. Apart from explaining external causes, there are no words in the realm of Dharma, and it cannot be spoken. It says. Grasp the key points of the meaning of such a view. However, this is called "Effortless Great Meaning." Like that, how can it be said that one has seen the truth of the true meaning of the method of not examining anything at all? In response, it is said: All dharmas have no self or other. Because there is no knowable or knower, seeing and observing nothing at all is said to be seeing only slightly. In reality, there is nothing seen from elsewhere. This is also said in the great scripture of yoga accomplishment: Mind is the Three Jewels. The nature is unborn and unceasing, without arising. Abiding as it is originally. Abiding in the self-perfected nature. Abiding in the root bodhicitta. It is necessary to understand that the root is the only supreme. Experiencing the intention of the Buddha is like this: all minds and mental factors become like the sky. It says. Also in that, in the "Essence of Bodhi," it says: Whatever form is seen is not the attainment of substance. Not seeing is definitely seeing, so know. In the experience of inexpressible self-awareness, seeing and attaining are merely names. It says. Again, in that, it says: O noble sons! Have you seen the heart of bodhi? They replied: O noble spiritual friend! We have seen the heart of bodhi without seeing it. He said: How do you see without seeing? They replied: Without seeing the heart of bodhi, we see everything as the heart of bodhi. He said: Noble ones, have you seen the mandala as it is originally, the nature of all the noble ones? They replied: O noble spiritual friend! We have not seen the nature of all things. He said: Why have you not seen it? They replied: Because it is invisible. He said: All of you
Chinese
現在的自性沒有見到嗎？稟告：尊貴的善知識，我見到了。開示：尊貴的士夫，如何見到？稟告：所有一切的自性是什麼，未經改造，未經造作，未經混雜，沒有產生，沒有出生，本來如是，那個本性，在本來如是的壇城中見到。開示：見到佛陀自性任運成就的壇城了嗎？稟告：沒有見到。開示：為什麼沒有見到？稟告：因為不可得的緣故。開示：沒有見到嗎？稟告：見到了。開示：如何見到？稟告：所有一切如彼性中，佛陀周遍一切之故，在自性任運成就的壇城中見到。開示：見到所有有情眾生的根本菩提心壇城了嗎？稟告：沒有見到。開示：為什麼沒有見到？稟告：因為不可得的緣故。開示：沒有見到嗎？稟告：見到了。開示：如何見到？稟告：所有一切根本菩提心壇城中見到。如是說。彼續中說：見與不見，顯現無自性。總集秘密的甚深意行是，自生自明從最初者到自明的現前，現前顯現之時，自生智慧即是見。如是說，與那些意義相合，如果特別強調見，則會違背經和續，因為有不了解自性的過失，所以在這個法中不特別強調，因為在此大者中，見到意義是沒有必要特別去做的。所有一切自性大者，即使不去尋找，也能無見而自明，這才是眼睛的殊勝之處，所以這個意義就是將勝者的密意顯現出來。像這樣的人是不懂的，缺乏見地的把握，沒有傳承的口訣，有些人在下部練習口舌，由於自明沒有生起法性的本質空性，不了解如性，因此也沒有智慧的境界。在專注的時候是無二的，那才是大圓滿，對此沒有行為和見地。這樣說的人是，圓