English
It circles the field and returns there again. Thus it is. When the mind wanders to objects such as forms, since the objects are not truly existent, the mind does not rely on them even for a moment, but returns on its own and abides in emptiness, where there is no basis for investigation. For example, like a crow flying from the deck of a ship on the outer ocean, not relying on external objects, but landing on the ship itself. The way realization arises is: The way of meditation. Through this, one realizes that the self-grasping person is without self, and that the grasping mind is without inherent existence. Thus, by cutting off the conceptual thoughts that cling to "I" and "mine," and becoming accustomed to the meaning that is not found when sought, since the grasping agent, the person, is without self, the grasping is without inherent existence. Since the object of grasping previously had no essence, the grasped is realized to be without self. By realizing the emptiness of the two selves, the place of birth in samsara and the one who is born are not established, and thus liberation in the absence of inherent existence of samsara is to go to the intention of nirvana. Moreover, samsara is not other than the mind, therefore. The Doha says: "The nature of samsara is the very essence of the mind. Know that the foolish speak with arrows crossed." Thus it is. When one realizes this, even if one is not liberated in this life, one will surely be liberated in the next. The Four Hundred Verses says: "If by knowing this, one does not attain nirvana here, in the next life, without effort, one will surely attain it, like karma." Thus it is. For example, like karma, whether virtuous or non-virtuous, is so great that it is impossible not to experience it, and one will experience it in the next life, like karma that one will surely experience. The way to gain stability is: To gain stability in calm abiding and insight separately. Then, the innate wisdom of union is like the inseparability of appearance and mind, like water and the moon in water. Just as when the moon in water appears in a pond, there is no difference between the water and the reflection of the moon, similarly, at the time of appearance and grasping of appearance, the mind at that time is not dual. Appearance is the object to be grasped. It should be understood that it does not refer to the object of appearance. The object of appearance and its emptiness abide in non-duality like water and the moon in water. The way to train in the meaning of non-duality is: Even so, because of ignorance, one grasps as two, and thus is confused in existence, but by knowing non-duality, one goes to peaceful nirvana. Therefore, one should train in the meaning of non-duality in this way. All phenomena are unborn, the very essence of the mind. The nature of the mind is
Chinese
何处无垢？ 安住于无垢、空明、离戏之中。 于无意义处执著为我，于轮回中迷惑，如于梦中之水执著为恐怖，反令恐惧更增，如是增长之错觉习气，乃由心之错觉所生，此外无成。而错觉生起之基础，心性本自清净，无有自性，故知从未为烦恼垢所染。如《宝性论》云：心之自性光明，故见烦恼无自性。 如是，安住于无垢之智慧，无边际之精华，离戏之自性，如虚空般之状态中，不作任何分别寻伺之探求。 若作探求，则心性浑浊，轮回之分别念增长，如毒蛇于匣中，置之不理则无害，触之则有害。如是，心亦不作勤作与取舍，此乃教导。如《不尽藏诀窍之歌》云：心性真实义，众人皆难悟。无边际无垢之精华，自性本初即清净，故众人不应分析。若分析，则唯如触碰毒蛇。 又如《普作王续》云：如何显现，即如是之实性。于此，任何人皆不应改造。于未改造平等之王中，不思议法身之意，自然安住。 如是。于离边中观中证悟之方式为： 禅修之方式：以此烦恼之浑浊彻底平息，安住于无分别大智慧中。觉性与神通，三摩地成就，能取所取二取皆无，于离边中观中证悟。 烦恼之浑浊平息，能取所取二取皆无之智慧，以无分别之三摩地，觉性与解脱之功德，眼与神通成就。如《摄集论》云：以禅定，舍弃对欲妙之轻蔑。觉性与神通，以及三摩地现前成就。 开示远离所修与能修乃是佛之密意： 安住于平等之时：尔时心如虚空，对境不执著，自性离戏，无有能修与所修之法性。
English
Where is stainless? Abide in stainless, empty-clear, free from elaboration. Clinging to the meaningless as self, being deluded in samsara, like clinging to the water in a dream as fearful, which only increases fear, the habitual tendencies of such deluded appearances are generated by the mind's delusion and are not established otherwise. The basis for the arising of deluded appearances, the mind itself, is naturally pure and without essence, so know that it has never been stained by the impurities of affliction. As it says in the Uttaratantra: 'Because the nature of that mind is clear light, it is seen that afflictions have no essence.' Thus, abide in the state of stainless wisdom, the essence untouched by extremes, the nature free from elaboration, like the sky. Do not engage in any analytical searching. If you do, the mind becomes turbid, and the conceptual thoughts of samsara increase, like a poisonous snake in a box: if left alone, it is harmless, but if disturbed, it is harmful. Likewise, the mind is taught without effort or acceptance and rejection. As it says in the 'Song of the Inexhaustible Treasure Trove of Instructions': 'The true meaning of mind itself is difficult for all to realize. The essence untouched by extremes, stainless, is naturally pure from the beginning, so it should not be analyzed by anyone. If analyzed, it is only like disturbing a poisonous snake.' And in the Kunjed Gyalpo Tantra: 'As it appears, so it is, the very nature. Let no one alter it. In that unaltered, equal king, the inconceivable Dharmakaya's intention naturally abides.' Thus, the way to realize the Middle Way free from extremes is: The way of meditation: Through this, the turbidity of afflictions is completely pacified, and one abides in great non-conceptual wisdom. Awareness, clairvoyance, and samadhi are accomplished, and grasping and the grasped are both absent, realizing the Middle Way free from extremes. The turbidity of afflictions is pacified, and with the wisdom free from grasping and the grasped, through non-conceptual samadhi, awareness and the qualities of liberation, the eye and clairvoyance are accomplished. As it says in the Compendium: 'Through meditation, one abandons the contempt for desirable qualities. Awareness, clairvoyance, and samadhi are manifestly accomplished.' Showing that being free from what is meditated upon and the meditator is the intention of the Buddhas: At the time of equipoise: At that time, the mind is like the sky, the object is not fixated upon, the nature is free from elaboration, the very nature without meditation and what is meditated upon.
Chinese
没有造作和能作者，处于原始状态，是无垢自性清净的佛。在那禅定之时，心无散乱，如虚空般，显现境相，却不执着，因此没有二取之念，是无二的智慧。没有禅修和禅修者，造作和能作者自然解脱，心和心所的活动融入法界，那时到达原始自性的法界。心性即是究竟的佛，安住于法身自性的境界之时。多哈中说：一切时处恒常安住的佛，心性本自清净，那即是无垢至上的果位。如是说。那时，心、心所、心性融入自性清净之中，念头不动摇，如盐融入水中一般。其中说到：念头和意不动摇而安住，如盐融入水中一般，心也同样融入自性之中，那时，自和他平等显现。如是说。证悟法性的方式是：另外，在那时，所取境不可得，如水月和眼翳，能取者不可得，无动摇，没有偏颇。显现和心二者无别，处于度过彼岸的状态，深寂离戏，光明无为。如同甘露般的法性融入心中。外在所取的五境，如水月、路、眼翳般了知，因此以所取的念头而执着为真实的对境，丝毫也不存在。内在能取的觉知，如无分虚空般了知，因此执着于此的自性空性。能取和所取二者无别的觉知，各自没有散乱，是般若波罗蜜多，深奥、寂静、离戏，自然光明，各自本然的智慧如甘露一般。深寂离戏，光明无为，我获得了如甘露般的法。如是说。此岸是轮回，彼岸是涅槃，此二者之间的三种学道不可得，因此也是般若波罗蜜多。现观庄严论中说：此岸彼岸非边际，彼等清净不居彼，知晓诸时皆平等，是故称为波罗蜜。如是说。见解究竟。
English
Without doing and doer, in the primordial state, is the Buddha of immaculate, self-nature purity. At that time of meditative equipoise, the mind is free from distraction, like the sky, the field of appearance appears, but there is no grasping, therefore there is no entry of the concept of duality, it is the non-dual wisdom. Without meditation and meditator, doing and doer are naturally liberated, the activity of mind and mental events dissolves into the expanse, at that time it goes to the expanse of primordial nature. The nature of mind is the ultimate Buddha, the time of abiding in the realization of the Dharmakaya's own state. It says in the Doha: That Buddha who constantly abides at all times, because the mind is pure in its essence, that itself is the immaculate supreme state. Thus it is said. At that time, mind, mental events, and mind itself dissolve into self-nature purity, thoughts are unmoving, like salt dissolving in water. From that: Thoughts and mind remain unmoving and stable, just as salt dissolves in water, so the mind dissolves into its own nature. At that time, self and other are seen as equal. Thus it is said. The way of realizing the nature of reality is: Furthermore, at that time, the object of grasping is unattainable, like a moon in water and an eye disease, the grasper is unattainable, unmoving, free from bias. Appearance and mind are inseparable, in the state of going beyond, profound, peaceful, free from elaboration, naturally luminous, uncompounded. The nature of reality, like nectar, is understood. The five external objects of grasping are realized as like a moon in water, a road, and an eye disease, therefore there is not even a little bit of focus on clinging to the truth with the thought of grasping. The internal awareness of grasping is realized as like indivisible space, therefore the self-nature of grasping onto it is empty. The awareness that the grasper and the grasped are inseparable, each without distraction, is the Prajnaparamita, profound, peaceful, free from elaboration, naturally luminous, the individual's own wisdom is like nectar. Profound, peaceful, free from elaboration, naturally luminous, uncompounded. I have found a Dharma like nectar. Thus it is said. This shore is samsara, the other shore is nirvana, the three paths of learning between these two are unattainable, therefore it is also the Prajnaparamita. It says in the Ornament of Clear Realization: This shore, the other shore, are not the limits, those purified ones do not abide there, knowing that all times are equal, therefore it is called Paramita. Thus it is said. The ultimate view.
Chinese
般若波罗蜜多的方式是：处于这样的状态中，无执著广阔的禅定大船，超越三有轮回的海洋，在四喜之上，乐念不断，进入自性大圆满的状态。像船一样安住于通达广大见解的状态，超越轮回戏论的海洋，本来基位上没有戏论，放松时融入无戏论，将法界与智慧二者无别称为大圆满的状态，到达那里被称为到达彼岸。无为自生，一切圆满的证悟生起。如《普作王》中所说： 唉，因此普作王我所预言的，对于听闻的意义不要错乱要坚定。远离一切造作寻求的行事业，不作而一切圆满的证悟生起。 如是说。 止观的特征被确定为：像这样在入定的时候，心不散乱也不收摄，而是坦然安住。安住是止，法身空性。明晰是观，色身显现。方便与智慧二资粮生起圆满。也就是安住时，不分别空性的部分是止，是法身的因，是智慧的积聚，是智慧圆满的次第。明晰时，显现的部分是观，是色身的因，是福德的积聚，是方便生起的次第，自然成就。那时，无有对境，六度波罗蜜多圆满。如《梵天殊胜心请问经》中所说： 不执著是布施。不守护是不持戒。不住留是忍辱。不勤奋是精进。不作意是禅定。不缘说是智慧。 如是说。 也就是行持布施等六度，安住于此，没有到达彼岸。超越所有这些菩萨，就成为到达彼岸。那时，意义的戒律也圆满。如《天子慧胜请问经》中所说： 谁不执著戒律和破戒，这就是戒律的波罗蜜多。 如是说。 二资粮也圆满。如《地藏十轮经》中所说： 其中不执著就是福德和智慧的积聚。以及耶