English
Therefore, the fruit abides in itself, and the ground of the wisdom secret, the wisdom lama, the ultimate fruit of Ngampa Emo, is not obtained through the path of the twenty-four rivers of effort. Thus it is said. Therefore, just as a bee seeks a hive, comparing from all doors, just as a bee seeks a hive: having universally entered and arisen, just as it certainly enters and abides in its own crevice. The yogi seeks the trace of meaning, comparing by adapting to whatever modes of conduct there are, entering the door of view and examining and comparing, it is in the secret of ascertaining the ultimate meaning. Thus it is said. The six classes of beings individually, and the eternalist non-Buddhists, the Shravakas, the Pratyekabuddhas, and the five Mind-Only schools, respectively grasp at things, self, only dharma, and self-awareness. They become extreme in imputation. The three nihilistic views are extreme in denigrating past and future lives, liberation, and all phenomena appearances. The three Madhyamaka and Outer Tantra schools fall into the extremes of the two truths, ultimate and conventional. The two Inner schools fall into the extreme of non-duality, as it is said in the expanse of views. Therefore, this very path of non-effort is the place of error, so do not trust any of these. Although it is said for the sake of dispelling these attachments, in essence, the basis of error, the place of error, the one who errs, and the error itself are not designated as belonging to any category, therefore, liberate yourself from these by 'la bzla' (Tibetan). That is, the Secret Lamp. 'La bzla' (Tibetan) is the self-appearance of the non-erroneous nature of all dharmas, it does not depend on distinguishing and differentiating errors, rejecting desires, abandoning the place of error, and transforming what is not. Thus it is said. The four extremes of existence, non-existence, duality, and non-duality do not abide in themselves but are liberated, and are pure from the beginning, thus purified. Conversely, the four extremes are completely perfected, equally pervading, thus awakened. The characteristics of the four extremes are not mixed, completely perfected as wisdom, without object, self-luminous, not thinking of anything, thus mind. Thus it is said. From the Sun of Yoga Wisdom, it says, if we do 'la bzla' (Tibetan) in this way, then should we view the mind of self-nature purity and aspect purity as merely a nature appearance? If you ask this, then this is like the logicians, no matter how they phrase it, a wisdom of the image of general meaning arises, even if they say in words that they are separated from the four extremes, the wisdom is not separated from the extremes.
Chinese
在当下令智慧生起，不舍弃任何四边，未曾见过。即使口中说着“一切智”，也只是看作一种清晰的显现，未曾见过其无所缘的自性。即使说着“不杂且圆满”，不杂排除了“一”的边，圆满排除了“多”的边，视其为远离一和多。那本身就是一和多一切事物的本体，是无与伦比的唯一，未曾舍弃任何边际，因为无有支分且超离算计，所以未曾见过其超越言语和思维。如是说。 此外，《智慧之日》中说：殊胜的士夫们所说的一切，都是为了消除与之不符之处而说的，因为期望如此。因为领会了各自的意义，所以不会像他们那样将心放在一边。因此，见解没有执著。所谓执著，就是努力或作为。所谓系念，就是所缘。因为这里没有因果二者，所以无需努力获得果实。因为这里没有将境，法界和有境，智慧的本智二者视为存在，所以远离了系念所缘。然而，为了使执著所缘的见解得以解脱才这样说，并非一定要远离执著，就像太阳不寻找光芒一样。为什么呢？因为想要远离执著本身就是一种执著。如是说。 此外，三摩地是：六根的行境向外显现，六识向内缘取对境。通过自己修习，对于境和有境，不仅仅是不作意，而是因为自性不杂且圆满。对于“我修习”的念头，对于境和有境的分别念，什么也不分别。不消除显现的法性，不成立无显现的法性。心的思维和意的分别念，在自解脱中流动，安住于止息，可以修习。对于无分别不作否定和肯定，因为无有对境而自明，安住于自性或本然的实相上，安住于实相之上的分别念也不生起。如《智慧之日》所说。 此外，在证悟串习的境界中行持
English
In the present, it causes wisdom to arise, without abandoning any of the four extremes, it has not been seen. Even if one verbally says "omniscient," it is still seen as a clear manifestation, but its objectless nature has not been seen. Even if one says "unmixed and complete," unmixed eliminates the extreme of "one," and complete eliminates the extreme of "many," viewing it as separate from one and many. That itself is the essence of all things, one and many, the unique and incomparable, without abandoning any extreme. Because it is without parts and beyond calculation, it has not been seen as beyond words and thoughts. Thus it is said. Furthermore, in "The Sun of Wisdom," it says: All that is spoken by the most excellent individuals is spoken with the hope of dispelling what is inconsistent with it. Because they understand the meaning of each aspect, they do not fix their minds on one side like them. Therefore, there is no attachment in view. Attachment is effort or action. Fixation is the object of focus. Because there is no duality of cause and effect here, there is no need to strive to obtain the result. Because the realm of objects, the Dharmadhatu, and the subject, the primordial wisdom of awareness, are not considered to exist here, it is free from fixation on an object. However, it is said to liberate the view of attachment and fixation, but it is not necessary to be free from attachment, just as the sun does not seek light. Why is that? Because the very desire to be free from attachment is attachment itself. Thus it appears. Moreover, Samadhi is: The six fields of sensory experience manifest outwardly, and the six consciousnesses inwardly grasp objects. Through one's own practice, regarding object and subject, it is not merely non-conceptualization, but because of its unmixed and complete nature. Regarding the notion of "I am practicing," no distinctions are made regarding the conceptualizations of object and subject. Without eliminating the nature of appearing phenomena, without establishing the nature of non-appearing phenomena, the thoughts of the mind and the conceptualizations of the intellect flow in self-liberation, abiding in cessation, it is permissible to practice. Without negating or affirming non-conceptuality, because it is self-illuminating without an object, it abides in the nature or the natural state of reality, and the conceptualizations of abiding in reality do not arise either. As stated in "The Sun of Wisdom." Furthermore, acting within the state of realization and habituation
Chinese
安住于四种行持之道中，不以自性存在取舍，是离戏安住，无有方所的虚空。于心要之境，安住不变金刚。知晓！名为虚空金刚之行。于所化众生前，似有随顺而取，不顺而舍，然以证悟修习之义不住，是调伏有情之悲行。༈。如是安住，则自所体验之暖相，及于他显现之验相，以及四种觉受次第增上等，于续部及窍诀中多有宣说，然于此处若文字繁多，则将散乱，故不广说。四边之中皆圆满，若于方所而观想，彼乃为错觉。一切任运而圆满观，一切是任运成就，以及非一切本初清净，若未证悟真实义，则于见之界中，任何边际皆未穷尽。若于方所而观想错乱，则无有方所，本初清净之观想。彼一切皆为所观之境。如是说。༈。果位如来之显现，如何获得与安住之方式，以智慧了知利他之方式。如是说。获得之方式是，根本续云：以基显现故，无有他者之奇妙功德神变，成为稀有，成就佛法，非从他处取来，亦非前往他处，亦非因缘所作，乃是依于串习之方便，证悟稳固之智慧。如是之境中生起。又，虚空广大，佛陀广大之智慧，以有勤作之道难以获得。然亦以无执着而证悟之智慧，于无缘中串习之方便而成就。仅于名言上，与他道依于证悟串习相似，然现证佛陀，从痛苦与勤作中解脱之安乐，自生。又，见宝灯论云：自性本初即是法身，果位菩提是所成办之心要，于此显现，非从他处寻【11】求【1】而得【1】。如从梦中醒来，未舍弃亦未远离梦中之色相一般。从无明之梦中醒来，错觉之显现于自处解脱，于此，所谓断除障碍而获得菩提，仅是诸佛于经
English
Remaining in all four paths of conduct, not abiding by one's own nature of acceptance and rejection, is the state of being free from actions, the unlocalized sky. In the state of essence, the unchanging vajra abides. Know! This is called the practice of the vajra of space. In front of those to be tamed, it appears as accepting what is in accordance and rejecting what is not, but not abiding by the meaning of realization and meditation, it is the compassionate conduct of taming beings. ༈. Remaining in this way, the warmth experienced by oneself, the signs that appear to others, and the four stages of increasing experiences, etc., are extensively taught in tantras and instructions, but here, if there are many words, it will become scattered, so I will not elaborate. In all four extremes, everything is primordially complete. If you look at it from a directional perspective, that is an illusion. Everything is spontaneously perfect, everything is spontaneously accomplished, and not everything is primordially pure. If you do not realize the true meaning, then in the realm of view, no boundary is exhausted. If you look at it from a directional perspective, it is a mistake, then there is no directional, primordially pure view. All of that is the object of view. It is said. ༈. The appearance of the Tathagata as the fruit, how to obtain and abide, and how to benefit others with wisdom. It is said. The way to obtain it is, the Root Tantra says: Because the ground is manifested, the miraculous qualities and transformations that others do not have become rare, and the Dharma of the Buddha is accomplished. It is not brought from elsewhere, nor does it go elsewhere, nor is it done by causes and conditions, but it is based on the means of familiarization, the wisdom that stabilizes realization. It arises in such a state. Also, the vastness of space, the great wisdom of the Buddha, is difficult to obtain by the path of effort. However, it is also accomplished by the wisdom of realizing without attachment, based on the means of familiarizing with the aimless. Only in name, it is similar to other paths relying on realization and familiarization, but the happiness of being liberated from suffering and effort, with the Buddha manifested, arises from oneself. Also, the Jewel Lamp of View says: The self is inherently the Dharmakaya, the fruit of enlightenment is the essence to be accomplished, and it is manifested from this, not sought [11] and obtained [1] from elsewhere. Just as waking up from a dream, without abandoning or separating from the form of the dream. Waking up from the sleep of ignorance, the appearance of illusion is liberated in its own place. Here, the so-called removal of obstacles and attainment of enlightenment is only the Buddhas in the sutras.
Chinese
经部中说，因此，从自己的心识之外无法获得佛果。༈。安住的方式是，《显现论》中说：如果先后一体行，以理相违沉入空。为了各自成就一不可。又说：迎请来与不来生，行事轮番定会成。如此等等。对于认为意趣的续部是一或异，经论中未曾说过有错处。此处是指果位法界身、报身、化身任运成就的大乐，是认清和脱离偏袒之境。本来一切法的自性即是所依，因此身也是不造作的如是之身。名为法界智，此即是不作意，无所缘。显现证悟，此即是如镜智。法身即是此，以此将轮回涅槃的一切法，各自于自明大乐中觉知，不杂，以平等性智平等地拥有，即是报身。在菩萨们的显现中，如国王般显现而行事，即是他报身。彼法身的加持，不费力地成办一切所化众生的事业之智，其大悲自性即是化身，随所化众生如何希求，皆能显现种种。四身五智的表示方式，从不杂到体性无别而圆满，因此安住于任运安住的大乐中。自性身本来安住，显现证悟之智自生起即是法身。其光芒显现即是五部报身和化身。于应调伏的具有贪执者面前，显现为无数天女之主，这是以对境的贪执而显现，从决定的意义上来说，并非以体验安乐的感受所能概括。身与处所显现为有偏颇，实际上是由于对意义进行分析的习气苏醒所致，这也是由于错觉而显现，因此结合在意义的根本上穷尽。由于应调伏者的习气显现，对佛陀产生偏颇的看法，对于将胜者的意趣如此确定为显现的意义，并非以分别念所能测度。