Chinese
解脱。如果被行为的业力牵引而散乱，要忆念轮回的过患，将觉知置于正念的衡量中。如果缺乏信心、精进和慈悲，无论何时都要反驳教言。违犯誓言是巨大的过失，如同堕入轮回的边缘，因此，未听闻教言的过失较小，所以要按照圣者的教言努力。因此，对于安住于不动的状态，任运安住于平等性的四种次第，要一一学习和修持其本体、比喻、征相和结果这四个方面。以梦境来衡量界限，就是习气的粗略显现。断绝比之前更强烈的追逐，以及对所珍爱之物的执着显现，都是觉知的普遍倾注。因此，凭借见解和禅修的把握，会出现奇特的梦兆。要加以控制，并在梦境中进行修持。这些梦兆大多以外在的征象显现在身体上，但不要过于执着。八识三界连同对境都是虚假的，因此要从中解脱执着。其意义在于在智慧的境界中解脱，因为精通意义。因此，能够断除对未曾听闻之法的疑惑。对于那些未证悟的众生，要心怀慈悲和利益之心。要从那之中确信，成佛是最终的必要。八识三界连同对境，在证悟意义后，专注于目标，远离分别念。那双脚阐释了无误和无造作的意义。安住于那意义之中，不谬误。因此，要将那无造作的意义置于证悟的自性之中。第二是确定禅修。未经寻觅而成就意义，行为的伴侣也是共同解脱的意义，被划分为六个极端。仅仅是顺应各自的倾向而牵引，成就意义是可能的。但未经寻觅，安住于真实的意义是困难的。因为被划分为白业、黑业和无为的极端。如果安住于真实的意义之中，一切都是菩提心。因此，安住于那境界中的身语意的行为也是。无为安住于无方虚空之中。在精华的境界中，安住于不变的金刚。虚空金刚与调伏的意愿相符，因此引导行为圆满。从平静的安住中，生起证悟的巨大把握，因此殊胜行为圆满。相续不断绝，调伏
English
Liberation. If led astray by the karma of actions, remember the faults of samsara and place awareness in the balance of mindfulness. If lacking faith, diligence, and compassion, always refute the instructions. Breaking vows is a great fault, like falling into the edge of samsara, therefore, the fault of not hearing the instructions is lesser, so strive according to the words of the holy ones. Therefore, for each of the four stages of abiding in immovability and spontaneously abiding in equanimity, learn and practice the essence, example, sign, and result, fourfold. Measuring the limit by dreams is the coarse manifestation of habit. Cutting off the pursuit that is stronger than before, and the manifestation of attachment to what is cherished, are the general pouring out of awareness. Therefore, with the confidence of view and meditation, strange dream signs will appear. Control them and practice in the dream state. These dream signs mostly appear on the body as external signs, but do not cling to them. The eight consciousnesses and the three realms, together with their objects, are false, so liberate attachment to them. Its meaning is liberation in the state of wisdom, because of being skilled in meaning. Therefore, one can cut off doubts about teachings not previously heard. For those beings who have not realized this, have compassion and a mind of benefit. From that, be certain that attaining Buddhahood is the ultimate necessity. The eight consciousnesses and the three realms, together with their objects, having realized the meaning, focus on the object and be free from conceptualization. Those two feet explain the meaning of being unmistaken and unfabricated. Abiding in that meaning, without error. Therefore, place that unfabricated meaning in the self-nature of realization. Second is establishing meditation. Accomplishing the meaning without seeking, the companion of action is also the meaning of co-liberation, divided into six extremes. Merely drawing towards the direction that suits each one, accomplishing the meaning is possible. But without seeking, abiding spontaneously in the true meaning is difficult. Because it is divided into the extremes of white action, black action, and non-action. If abiding in the true meaning, everything is the mind of enlightenment. Therefore, the actions of body, speech, and mind abiding in that state are also. Non-action abides in the unconfined sky. In the state of essence, abide in the unchanging vajra. The vajra of space accords with the desire to subdue, therefore guiding action to completion. From peacefully abiding, great confidence of realization arises, therefore surpassing action to completion. Without interruption, subduing
Chinese
行持度脱一切众生，自然成就他人大利益。 几乎所有被调伏者，都因轮回的过患而厌倦，从而趋入正道。 真正从过患中度脱出来，是圆满的白业善行。 调伏者因信乐而趋入，与佛陀的普遍教义相符。 白业的行持境是自光、慈悲、幻化之相。 行持之心，其自性是自明，远离一切戏论。 无偏、遍在、真实的精华，不会从真义中改变。 延伸至四边，在行持中意义尤为殊胜。 如果强烈的邪欲，贪嗔难以分离。 即使渴望解脱，却不放弃对它们的执着。 那么，将无间罪等黑色行持，也与真实意义相结合而正直， 仅仅是黑色行持之名，实际上是将四种组合转化，灵活地理解，或者说是揭示其精髓。 黑暗和行持的境是自光幻化之相。 如果考察行持之心的究竟，那就是自明本身。 考察这些自性，六种执着，三种颠倒，八种勤作，就能从戏论中解脱。 这三者不混杂而完全圆满，因此不会从无偏中改变。 将黑色行持置于低劣之处，通过自相续来证悟意义，并安住于本性中，因此殊胜。 从六边的方向延伸，从勤作中解脱，一切意义自然成就。 意义在于不束缚三门。 身语意行无需束缚。 第三是确定行持。 未经修证而自然成就的果，如同无偏之状态尚未圆满。 延伸至四方观察，一切显现、假立都如修证般成就。 因为没有安住于真实，所以在修证事物时，以空性来扩展。 在修证空性时，显现的融入，在二谛中修证。 在真实的意义上，二者解脱而双运，因此稳固。 即使在修证无二时，也因为依赖的基础是二，所以是虚假的。 仅仅显现为暂时的果，如果不寻求，又怎能安住于真实的意义中呢？ 许多盲人没有见过大象，仅仅触摸身体的各个部分来猜测，有些人说，就像抓住须弥山侧面的部分，而无法理解整体一样。 有些人说，
English
By acting, liberate all beings, and spontaneously accomplish great benefits for others. Almost all those to be tamed become weary of the faults of samsara and thus enter the true path. Truly liberating from those faults is the completion of white virtuous deeds. Those to be tamed enter with faith, in accordance with the general teachings of the Buddha. The field of action of white deeds is the self-radiant compassion, the illusory form. The nature of the mind of action, which is self-aware, is completely free from elaboration. Because the impartial, all-pervading, and genuine essence does not change from the true meaning, extending to the four extremes, the meaning is particularly sublime in action. If intense perverse desire, attachment, and aversion are difficult to separate, even if one desires liberation but does not relinquish attachment to them, then even black actions such as the uninterrupted ones are combined with the true meaning and made upright. It is merely the name of black action, but in reality, it transforms the four combinations, flexibly understood, or reveals its essence. The realm of darkness and action is the self-radiant illusory form. If the ultimate mind of action is examined, it is self-awareness itself. Examining these natures, the six attachments, three perversions, and eight efforts, one is liberated from elaboration. These three are unmixed and completely perfect, therefore they do not change from impartiality. Placing black actions in an inferior position, realizing the meaning through one's own continuum, and abiding in that nature is sublime. Liberated from the effort of extending to the six directions, all meanings are spontaneously accomplished. The meaning is that the three doors are not bound. Body, speech, and mind actions do not need to be bound. The third is establishing the practice. The result of spontaneously accomplishing without cultivation is like the state of impartiality not being complete. Extending to the four directions and looking, all appearances and imputations are accomplished as if cultivated. Because it does not abide in truth, when cultivating things, it is extended by emptiness. When cultivating emptiness, the absorption of appearances is cultivated in the two truths. In the true meaning, the two are liberated and united, therefore it is stable. Even when cultivating non-duality, because the basis of reliance is two, it is false. It only appears as a temporary result, and if one does not seek, how can one abide in the true meaning? Many blind people have not seen an elephant, and they merely touch the various parts of the body to guess. Some say that it is like grasping a part of the side of Mount Meru and not understanding the whole. Some say,
Chinese
就像摸鼻子（据说像犁头一样），同样地（像臼齿和杵），耳朵（像筛子），腿脚（像柱子），尾巴（像扫帚），脊椎（有些人说像石头），即使实现了自己的愿望，但最终没有到达终点，就像被听闻者所欺骗，安住在阿罗汉、辟支佛、如意宝、胜乐的果位一样。将非理说成理，将不适合的说成适合且认为合理，这是通过对确定意义的经部和续部的意义进行考察的耳孔听到的。真理的实相是，有和空两种，以及非二元四句，全肯定和全否定，真假只存在于六种边见中。通过无杂、圆满的观察来断定，就在这种状态中解脱。何必寻找什么，只要能坚持住本来的真理。一切分别念在自身解脱，并决定安住在真理上。仅此而已。从它的功德的反面来看，从对三身或五身相互的执着中解脱出来，超越了四句。超越了五种智慧、八识聚、六种和九种的明点，就像虚空一样，有六个“列”。通过四个大的来推测下面的，通过第五个大的来达到阿底的状态。如果自明觉被空性所覆盖，那将是可能的，因此从轮回的边见中解脱出来是美丽的。因为相貌没有停止，所以成就利益众生，从寂灭涅槃的边见中解脱出来是美丽的。而且，因为在自明觉的状态中圆满，所以从执着外境的事物和相的边见中解脱出来是美丽的。这三者不混杂，所以从执着唯一的边见中解脱出来是美丽的。因为完全圆满，所以从执着不同的边见中解脱出来是美丽的。在这种状态中，因为一切都依赖于不可思议的功德，所以没有形成身体本身就是身体的至高。以“智慧庄严，与庄严同在”等三句诗句来装饰的轮涅状态。不要断绝后续的词句，要依靠自然存在的意义。第四是确定果位。唉玛吙！各自通过分别念来成办愿望，因为一切有情都执着于将名字视为真实，所以以“嘿”音作为所依，用心来作意。因此，我也认为显现和空性是二元的，因为错误地认为是被分别念所观察到的，所以将非二元的确定意义视为心髓。即使通达了六边，也没有偏向任何一方，这是以这样的意
English
Like touching the nose (said to be like a plowshare), similarly (like molars and pestle), ears (like a sieve), legs and feet (like pillars), tail (like a broom), spine (some say like a stone), even if one's own wishes are fulfilled, but ultimately not reaching the end, is like being deceived by those who listen, abiding in the fruit of Arhat, Pratyekabuddha, wish-fulfilling jewel, and supreme bliss. To say that which is unreasonable is reasonable, to say that which is unsuitable is suitable and to think it is reasonable, this is taken through the ear-hole of examining the meaning of the definitive meaning sutras and tantras. The reality of truth is that there are two, existence and emptiness, and non-dual four extremes, all affirmation and all negation, truth and untruth exist only in the six extremes. By deciding through unmixed, complete observation, one is liberated in that very state. Why search for anything, as long as one can hold onto the true nature. All conceptualizations are liberated in their own place, and it is decided to abide in the truth. That's all. From the opposite of its qualities, from liberating from the attachment to the three bodies or the five bodies to each other, one transcends the four extremes. Transcending the five wisdoms, the eight consciousness aggregates, the six and nine bindus, like space, there are six "le." By inferring the lower from the four great ones, one reaches the state of Ati by the fifth great one. If self-awareness is covered by emptiness, that would be possible, therefore it is beautiful to be liberated from the extremes of samsara. Because appearances do not cease, therefore accomplishing the benefit of beings, it is beautiful to be liberated from the extremes of peaceful nirvana. Moreover, because it is perfected in the state of self-awareness, it is beautiful to be liberated from the extremes of clinging to external objects and characteristics. These three are unmixed, therefore it is beautiful to be liberated from the extremes of clinging to oneness. Because it is completely perfect, it is beautiful to be liberated from the extremes of clinging to difference. In this state, because everything relies on inconceivable qualities, the absence of the formation of a body itself is the supreme of bodies. The state of wheel and nirvana adorned with the three verses such as "Wisdom adornment, together with adornment." Do not cut off the subsequent words, rely on the naturally existing meaning. Fourth is the determination of the fruit. Emaho! Each one accomplishes the wishes of conceptualization, because all sentient beings cling to regarding names as real, therefore with the sound "Hey" as the basis, one attends with the mind. Therefore, I also think that appearance and emptiness are dual, because it is mistakenly thought to be observed by conceptualization, therefore I regard the non-dual definitive meaning as the essence. Even though one has understood the six extremes, one has not leaned towards any side, this is with such intention.