Chinese
所谓的“显现为境”，即使不像将有漏和无漏的法作为心识的对境那样，但无分别智将自己作为心识的对境，就像“无名”这个词变成了自己的名字一样，所以才说“显现为心识的境”。这个例子中是“显现为心识的境”。做为一个诗句，缺少一个词，那就是作为动词的“显现”这个词的词尾缺失了，这很容易理解。所谓的“无二的菩提心”，无二的意义是：有和没有二者没有；常和断二者没有；一和多二者没有；生和不生二者没有；白天和夜晚二者没有；佛和众生二者没有；因和果二者没有；门和底二者没有；努力和不努力二者没有；得到和没得到二者没有；证悟和没证悟二者没有；禅修和不禅修二者没有；生起感受和不生起感受二者没有；入定和未入定二者没有；著名和不著名二者没有；好和坏二者没有；轮回和涅槃二者没有；止息和不止息二者没有；住和不住二者没有；去和来二者没有；外和内二者没有；偏袒和不偏袒二者没有；自和他二者没有；大和小二者没有；高和低二者没有；行和不行二者没有；是和不是二者没有；始和终二者没有；边和中二者没有；增和减二者没有；解脱和未解脱二者没有；说和不说二者没有；显现和不显现二者没有；多和少二者没有；寂静和不寂静二者没有；清晰和不清晰二者没有；遍和不遍二者没有；缘和不缘二者没有；清净和不清净二者没有；有依和无依二者没有；学和不学二者没有；善和恶二者没有；善趣和恶趣二者没有；正和不正二者没有；因和缘二者没有；求果和不求果二者没有；佛地证和未证二者没有；守护和不守护二者没有；慈悲和不慈悲二者没有；慈爱和不慈爱二者没有；成就和未成就二者没有；喜和不喜二者没有；舍和不舍二者没有；迷和不迷二者没有；堕和不堕二者没有；染和不染二者没有；取和不取二者没有；见和
English
The so-called "appearing as an object" is not like making conditioned and unconditioned dharmas the object of the mind, but the non-conceptual wisdom makes itself the object of the mind, just like the word "no name" becomes its own name. That's why it is said, "appearing as the object of the mind." In this example, it is "appearing as the object of the mind." As a verse, it is missing a word, which is the ending of the word "appearing" as a verb, which is easy to understand. The so-called "non-dual Bodhicitta," the meaning of non-dual is: existence and non-existence are not two; permanence and cessation are not two; one and many are not two; birth and non-birth are not two; day and night are not two; Buddha and sentient beings are not two; cause and effect are not two; door and bottom are not two; effort and non-effort are not two; attainment and non-attainment are not two; realization and non-realization are not two; meditation and non-meditation are not two; arising of feelings and non-arising of feelings are not two; entering into samadhi and not entering into samadhi are not two; famous and not famous are not two; good and bad are not two; samsara and nirvana are not two; cessation and non-cessation are not two; abiding and non-abiding are not two; going and coming are not two; outer and inner are not two; bias and non-bias are not two; self and other are not two; big and small are not two; high and low are not two; acting and not acting are not two; is and is not are not two; beginning and end are not two; edge and center are not two; increase and decrease are not two; liberation and non-liberation are not two; speaking and not speaking are not two; appearing and not appearing are not two; many and few are not two; peaceful and not peaceful are not two; clear and unclear are not two; pervasive and non-pervasive are not two; focusing and not focusing are not two; pure and impure are not two; dependent and independent are not two; learning and not learning are not two; virtuous and non-virtuous are not two; happy realms and unhappy realms are not two; right and wrong are not two; cause and condition are not two; seeking result and not seeking result are not two; Buddha ground attained and not attained are not two; guarding and not guarding are not two; compassion and non-compassion are not two; loving-kindness and non-loving-kindness are not two; accomplished and not accomplished are not two; joy and non-joy are not two; equanimity and non-equanimity are not two; delusion and non-delusion are not two; fallen and not fallen are not two; obscured and non-obscured are not two; taking and not taking are not two; view and
Chinese
能见与所见二取不成立。以理衡量与不能衡量二取不成立。二谛双融等等，即是《禅定明灯》中所详述的，二取不成立之自性，原始本基精华菩提心。平等性智：意指烦恼意念止息，我慢于本位清净之平等性智。诸法于平等之体性中，不落于任何一方。平等之因，轮回与涅槃二者。平等之缘，显现与空性，以及二取不成立之三种分别念。于平等之时，究竟圆满果位之时显现，将平等之量导向穷尽之处，了知一切平等性一味。无分别深奥：经部宗认为，于寂止专注之状态中，分别念不散于外境而安住，称之为无分别。密宗认为，不为遍计二取之他力所转，于显空无别大空中安住于无分别，称之为无分别。大圆满阿底瑜伽此处，心之安住，无论是动摇或散乱，实则皆为觉性菩提心之自力，或为游舞，或为庄严而已。无论处于安住或动摇之时，当下之觉性，刹那间光明觉照之状态，安住于彼大本身之体性中，称之为无分别深奥。其理于《禅定明灯》中亦如此说道：无分别有世间之无分别，出世间之无分别，以及上师之无分别。其中，世间之无分别，即四禅定与四无色定。出世间之无分别，即声闻之灭尽定，以及缘觉寂静之等持，亦称之为孩童嬉戏之禅定。上师之无分别，即大乘，其中有辨别意义之禅定胜观，乃由个别了知之智慧因所生。如是，以真如为对境之禅定，即无相之寂止。如来之禅定，即寂止与胜观双运。于彼等之中，有由信解所生之无所缘，以及极无所缘。
English
The duality of seer and seen is not established. The duality of measuring by reason and not measuring is not established. The two truths being non-dual, etc., refers to the essence of non-duality, the primordial basis, the heart essence, the sacred Bodhicitta, as explained in detail in the 'Lamp for Meditative Vision'. Equality Wisdom: This refers to the wisdom of equality where afflictive emotions subside and pride is purified in its own place. All phenomena are equal in nature, not falling to any side. The cause of equality is the two, samsara and nirvana. The condition of equality is appearance and emptiness, and the three concepts of non-duality. At the time of equality, it manifests at the time of ultimate perfect fruition, leading the measure of equality to exhaustion, and knowing all equality as one taste. Profound Non-Conceptuality: In the Sutra system, it is known as non-conceptuality when, in the state of single-pointed calm abiding, conceptual thoughts do not scatter onto objects but remain in place. In the Mantra system, it is known as non-conceptuality when one is not transformed by the power of dualistic conceptualization, remaining non-conceptual in the great state of indivisible appearance and emptiness. In the context of Great Perfection Ati Yoga, whether the mind remains, moves, or scatters, in essence, it is the self-display, play, or adornment of awareness, the Bodhicitta. Whether in the state of remaining or moving, the present awareness, in the state of momentary clarity and mere knowing, remains in the very nature of that great itself, which is called profound non-conceptuality. Its manner is also stated in the 'Lamp for Meditative Vision' as follows: Non-conceptuality is worldly non-conceptuality, transcendental non-conceptuality, and the non-conceptuality of the Guru. Among these, worldly non-conceptuality is the four dhyanas and the four formless absorptions. Transcendental non-conceptuality is the cessation of the Hearers and the peaceful samadhi of the Solitary Realizers, which is also called the meditation of childish play. The non-conceptuality of the Guru is the Great Vehicle, which includes the meditative insight that distinguishes meaning, arising from the cause of discriminating wisdom. Thus, the meditation that focuses on Suchness is the calm abiding without characteristics. The meditation of the Tathagatas is the union of calm abiding and insight. Among these, there is the non-objectification arising from aspiration, and the utterly non-objectification.
Chinese
后面没有特别指明，因为很容易理解，所以没有添加。还有，关于非概念，分为显现上的非概念和不显现上的非概念两种。其中，显现上的非概念有两种：显现为相的非概念，首先是显现为自性的非概念。眼等感官依赖于对境，缘起于他性，对境的知识与无概念的执着分离。显现为自性的非概念也有三种：显现为存在的自性的非概念，是瑜伽行派的他性，由缘起产生，如幻觉一般，没有自续派的概念，是作意的知识；以及外道徒认为的“我”的作意知识，没有其他，心也并不缘于此。显现为空性的自性的非概念，是瑜伽行派的圆成实性之禅修。修习中观之道的知识是胜观，其中包含了上述的无所缘。比这更殊胜的是无二的非概念，即玛哈瑜伽。自然成就的非概念是伟大的阿底瑜伽。大乐，意思是如果考察被业、烦恼和痛苦所包含的一切法，则它们并不存在；如果安立，则会产生任何事物。菩提心是大乐的清净虚空，不舍痛苦，大乐自然生起，被称为大乐，即使关于它的术语表达没有停止，也无法表达。即使通过心也无法把握“大乐”这个概念，它仅仅是这样显现而已，无法从其他地方寻找。因为领悟了这种意义的关键，所以自证觉性显现为大乐，恶趣轮回本身也显现为大乐，因此不运用对境而清净的方式在《三摩地眼灯》中有详细阐述。个别地辨别，意思是说个别辨别智慧。这是指意识消失，贪欲清净于其本位，从而证悟脱离行为的觉性。无论哪种感官显现什么，都能清晰地辨别其各自的法，并且毫无阻碍地了知一切所知。大非概念，与前面所说的甚深非概念意义相同。精进作为，意思是精进作为的智慧，或者说是成就作为的智慧。这是指五门之识消失，嫉妒清净于其本位
English
It is not specifically indicated later because it is easy to understand, so it is not added. Also, regarding non-conceptuality, there are two types: non-conceptuality in appearance and non-conceptuality in non-appearance. Among them, there are two types of non-conceptuality in appearance: non-conceptuality appearing as a sign, the first is non-conceptuality appearing as essence. The senses such as eyes rely on objects, arise dependently on others, and the knowledge of objects is separated from the clinging of non-conceptuality. There are also three types of non-conceptuality appearing as essence: non-conceptuality appearing as the essence of existence is the otherness of the Yogacara school, arising from dependent origination, like an illusion, without the concept of the Svatantrika school, it is the knowledge of attention; and the knowledge of attention of the Tirthikas who consider "self", there is nothing else, and the mind does not focus on it either. Non-conceptuality appearing as the essence of emptiness is the meditation on the perfection of the Yogacara school. The knowledge of practicing the Middle Way is Vipassanā, which includes the above-mentioned non-objectivity. More excellent than this is the non-dual non-conceptuality, which is Mahāyoga. The spontaneously accomplished non-conceptuality is the great Atiyoga. Great bliss, meaning that if all phenomena encompassed by karma, afflictions, and suffering are examined, they do not exist; if established, anything will arise. Bodhicitta is the pure space of great bliss, not abandoning suffering, great bliss arises naturally, and is called great bliss, even if the terminological expression about it does not stop, it cannot be expressed. Even through the mind, the concept of "great bliss" cannot be grasped, it is merely appearing as it is, and cannot be sought from elsewhere. Because the key to this meaning is understood, self-awareness appears as great bliss, and the evil realms of samsara themselves also appear as great bliss, so the way of purification without using objects is explained in detail in the Samādhi Eye Lamp. Individually distinguishing means the wisdom of individual discrimination. This refers to the disappearance of consciousness and the purification of desire in its place, thereby realizing the awareness that is free from action. Whatever appears to each sense faculty, its respective dharmas are clearly distinguished, and all knowable things are known without obstruction. Great non-conceptuality has the same meaning as the profound non-conceptuality mentioned above. Diligent action means the wisdom of diligent action, or the wisdom of accomplished action. This refers to the disappearance of the five sense consciousnesses and the purification of jealousy in its place
Chinese
萨。于任何事物皆圆满于觉性之自性中，从努力自然止息，诸法自立自解，无碍了知一切所知。如是性之法。如上所说，如是性之界，即于彼大实性之自性中，显现之力的法，犹如从水晶球中，无碍地放射出各种彩虹光芒，并且普遍显现一样。然而，力的法，无论显现的是清净还是不清净，那都是作为完全清净的水晶球的庄严或功德而显现，对其自性没有任何利益或损害，这指的是以其为代表的诸法。觉性之王。即基之住法，本体空性，自性光明，大悲无碍，以三者俱足之基位智慧而安住的甚深住法，如实地觉知并证悟，此乃住法、证悟、瑜伽、口诀和窍诀等一切之最胜，或无上，或王，因此被称为觉性之王。大空性之义。即空性、无相、无愿，此乃三解脱门之自性，称为大空性。阐明其状态如何之义。教证。即佛陀和菩萨等圣者所说的不欺之语，对于隐蔽和极隐蔽之法，作为获得定解的真实依据而引用，这被称为教证的情况。以及导师佛陀的教言，无论是经部还是续部，以及后来的学者所著的论典，以及持明咒士成就者所教导的咒语，以及各种事业的论典，无论是什么，都可以运用，并且通过进入而必定成就的念诵教证，即无论是什么样的论典，其声音和词语都清晰地被耳朵听到，并通过语言能力依次传递，从而成就其力量，这被称为教证的情况。内续三部中，导师三身所教导的根本续、解释续和支分续，无论是什么，从中零星地提取其精华要义，这被称为教证的情况，共有三种。此处所说的教证是