English
Just as a tamed elephant brings ease, naturally, teaching in a state without discrimination, thought, seeking, or anger. As the Doha says: When an elephant is tamed, and the mind is calmed, cutting off comings and goings brings ease. Understanding this way, there is nowhere to ask. The wise, without shame, do not understand this. It also says: Let the wild elephant of the mind roam freely, let it ask itself. Let it drink water in the drawing of the sky, let it linger there as it pleases. Just as one takes the hook from the hand of a wild elephant and slaughters it at will. Yogis should also tame their minds in this way. The fifth general meaning is that it cannot be understood by the words of philosophical tenets. There are four points: It is explained that it cannot be understood by those with pride. Now it is explained that those who only measure the words of established tenets cannot understand the true meaning as it is. Calculating the pervasiveness of the subject and the following and reversing, and whether similar and dissimilar aspects participate or not, etc., their own discriminations waver, and with the firewood of afflictions and the bellows of perversion, the flames of many sufferings blaze fiercely, those who are skilled at burning their own and others' continuums, those with pride as high as a mountain. The mind driven by the rope of speculation, shaking like a scattered wind, therefore cannot understand. The Bodhicitta without rejection or establishment, without coming or going, is the all-creating wisdom, the stainless essence. Abiding as it is, one sees it as it is. The nature of what is called "nature" or "state" is like that. The Lankavatara Sutra says: Bad children are speculators, they are observed like corpses. These observed things are not like the great net of discrimination spreading in emptiness, but the reality of Dharma and mind is originally pure, without establishment or destruction. Just as it is said in the Akashagarbha Sutra and the Red Yamari Tantra, Maitreya in the Ornament of Clear Realization and the Uttaratantra Shastra says: There is nothing to be abandoned here, there is nothing to be established, look at Suchness with Suchness, seeing Suchness is liberation. Just like that, originally without defilement, therefore purified, qualities originally complete, therefore enlightened, the way of appearance in any way
Chinese
因为没有止息，所以叫做菩提心。本来就示现三身任运成就，如《普作王经》中说：清净的意义是这样的，心髓菩提心，自生本来就极清净，普作王所作的一切，都极清净为普贤，所以称为清净。觉悟的意义是这样的，心髓自生智慧，现象和世间，以及所依和能依所摄，三时一切诸佛，三界六道众生，以及如是性的一切，普遍觉悟而周遍存在，因此称为觉悟。心的意义是这样的，心髓自生智慧，对现象世间所依和能依的一切，进入并自在明亮地运用，因此称为心。如此等等。而且一切法自性无二且清净，如果了知本体自性空的密意，就是了知了本性之实相。心性也了悟到没有来和去，对任何烦恼都没有生和灭，了悟到对治和所断无二，不舍弃而于自处清净，在无尽藏口诀之歌中说：烦恼和对治分为二，哪里会有呢？像那样勤作的士夫，就被束缚于轮回。如是说。因为见到要点而解脱，不依赖于舍弃境而解脱，如同梦境之境和执着于彼，因为认识自性而刹那间自解脱。其他认为舍弃境而解脱，仅仅显现为境和心并不能束缚，如果执着于彼则会束缚，所以教诫要舍弃执着，如提洛巴说：显现不束缚，执着才束缚，那若巴，断除执着吧！又如多哈中说：如果心中降临并珍爱，悦意和不悦意的平等心，即使是芝麻皮那样微小的刺痛，也只会恒常产生痛苦。如是说。仅仅是显现，因为没有能立和能破的体性，所以不要执着。而且，心性于未生之体性，仅仅最初要证悟，并非任何时候都要以分别念来思择，即使思择，也没有比之前的自性更超胜的，扩展
English
Because there is no cessation, it is called Bodhicitta. The three bodies are shown as spontaneously accomplished from the beginning. As it says in the Kunje Gyalpo Sutra: The meaning of purification is like this: The essence, Bodhicitta, is self-born and completely pure from the beginning. All that is done by the All-Creating King is completely pure as Samantabhadra. Therefore, it is said to be purification. The meaning of awakening is like this: The essence, self-born wisdom, pervades and abides in all phenomena and existence, the containers and contents, all Buddhas of the three times, sentient beings of the three realms and six classes, and all suchness. Therefore, it is said to be awakening. The meaning of mind is like this: The essence, self-born wisdom, enters, controls, and clearly uses all phenomena, existence, containers, and contents. Therefore, it is said to be mind. And so on. Moreover, since all dharmas are naturally non-dual and pure, if one understands the intention of the emptiness of inherent existence, one understands the nature of reality. Also, having realized that the nature of mind has no coming or going, and that there is no arising or ceasing of any afflictions, one realizes that abandonment and remedy are non-dual, and one is purified in one's own place without abandoning. In the Song of the Inexhaustible Treasure Trove of Instructions, it says: Where is there a division between affliction and remedy? The person who strives in that way is bound in samsara. As it is said. Liberation through seeing the key point is liberation without depending on abandoning objects. Just as the objects of a dream and the clinging to them are self-liberated in an instant by recognizing their own nature. Others think that liberation comes from abandoning objects, but merely appearing as objects and mind does not bind. If one clings to them, one is bound. Therefore, it is advised to abandon grasping and clinging. As Tilopa said: Appearance does not bind, clinging binds. Naropa, cut off clinging! And as the Doha says: If an agreeable and impartial mind descends into the heart and is cherished, even the slightest prick of a sesame seed husk will only ever cause suffering. So it is. Mere appearance has no nature of affirmation or negation, so do not cling to it. Moreover, the nature of mind, in its unborn essence, should be realized only at the very beginning. It is not that one should always engage in conceptual thought and analysis, because even if one engages in conceptual thought and analysis, there is nothing more excellent than the previous nature. Spreading
Chinese
因为以萨迦遍一切处之故。《总集经》中说：自性未造作，如虚空一般，以众多观察与分析，能做什么呢？又如《法王经》中说：譬如一人身中毒箭，若迅速拔出，则能脱离疾病。若不如此，而思索是从羽毛所制，还是从竹子所制，还是从箭头所制，那么疾病就会加重而致死。同样，对众多理由进行思索分析，心被思索所控制，由此烦恼蔓延增长。因此，应使心安住于无分别之中。然而，仅仅通过言辞就对意义进行思索，自以为通过少许理解就能证悟实相。对于以知而骄傲，以不知而堕落之法，争论与戏论执着，则远离了真实之真如。多哈中说：令所有众生特别不悦，以我慢之过失，不能证悟真如。又说：唉！听着，儿子！争论之味，以喜悦而如实知晓处所，为众生讲说与念诵等，不能证悟。解深密经中说：圣法菩萨请问：我往诣世尊名闻广大之佛刹，名为具慢者，尔时众多外道徒众，思惟无义之相，衡量，分别，寻求，然未证悟真实义，彼等恶慧者互相争论，呵责，诽谤，降伏。我见已，生如是念，诸佛世尊之胜义谛，若能开示已超一切寻伺，则善哉。佛告圣法菩萨曰：圣法！今如来已证悟超越一切寻伺之真实义，证悟已，已开显，已明示。我已说胜义谛是诸圣者各别内证之境界，凡夫所能证悟者，乃是寻伺之境。寻伺是相之行境。胜义谛是不可言说。寻伺是诤论增长之因。胜义谛是诤论止息之因。真实是寻伺所
English
Because it pervades everywhere with 'sa'. The Kunjed says: What is the use of many investigations and analyses for the uncreated nature, which is like the sky? And the Dharma King Sutra says: For example, if a person is struck by a poisoned arrow, he can be freed from the disease if he pulls it out quickly. If not, if he thinks about whether it was made of feathers, or made of bamboo, or made of an arrowhead, then the disease will worsen and lead to death. Similarly, by contemplating and analyzing many reasons, the mind is controlled by thought, and thereby afflictions spread and increase. Therefore, the mind should be placed in a state of non-discrimination. However, one contemplates the meaning with mere words, and presumes to realize the reality with a little understanding. Arguing and clinging to elaborations on the Dharma, by which one is proud of knowing and falls by not knowing, is far from the true Suchness. The Doha says: Making all beings especially displeased, with the fault of arrogance, one cannot realize the Suchness. And: Alas! Listen, son! The taste of argument, with joy, truly knowing the place, explaining and reciting to beings, etc., cannot be realized. The Samdhinirmocana Sutra says: Bodhisattva Dharmodgata asked: When I went to the Buddha-field of the Tathagata Great Fame, called "Arrogant," many non-Buddhists contemplated meaningless characteristics, measured, discriminated, sought, but did not realize the true meaning, and those of evil wisdom argued, scolded, slandered, and subdued one another. Having seen this, I thought, "It would be good if the ultimate meaning of the Tathagatas, which is completely beyond all investigation, could be shown." The Buddha said: Dharmodgata! Now, the Tathagata has awakened to the truth that is beyond all investigation. Having awakened, it has been revealed and clarified. I have said that the ultimate meaning is the realm of individual realization by the noble ones, and what ordinary people can realize is the realm of investigation. Investigation is the realm of characteristics. The ultimate meaning is inexpressible. Investigation is the cause of the increase of disputes. The ultimate meaning is the cause of the cessation of disputes. Reality is what is
Chinese
恒常吗？或者可以推测吗？或者可以衡量吗？不能够。各自自证无相的行境，无法言说，名言全部断绝，远离诤论是胜义谛，那是超离分别念的境界。如是说。在《策励后世思维经》中也说：慈氏，在此，那些因多闻而骄慢自满的人，远离如理作意，心相续变得粗野，远离止观，远离甚深佛法。仅仅通过文字上的了解，永远无法成就巨大的利益。在《宝积经》中说：譬如盲人音乐家，其他人因此而感到快乐，自己却听不到，没有修习的佛法也是如此。河流和大海，船只和筏子都完备，其他人因此而得救度，自己却因此而死亡。没有修习的佛法也是如此。譬如甘蔗的甜味，说出来无法体验到味道，品尝了才能体验到味道。同样，空性的味道，说出来无法体验到味道，修习了才能体验到味道。如是说。因此，以文字寻求解脱，仅仅执着于思辨，也不是真正智慧的因。在《多哈》中说：谁不畅饮上师口诀甘露之水，那能消除痛苦的清凉之水，那人只能在教典繁多的荒漠中，因口渴而痛苦地死去。如是说。上师以证悟表示甚深法性之义就足够了。其中说：舍弃根本而思维，得到上师口诀就足够了。如是说。应当进入甚深精要之义，不要期望仅仅依靠文字、宗派之法或思辨的空壳就能获得菩提。分别念也有两种，地界的分别念是异生凡夫，因为执着于不真实的颠倒为真实，所以这样说。宗派分别念是所有主张实有的论典，因为实际上没有，却妄加安立。为了显示不能以宗派的分类来理解，因此说：因此，此时，有各种各样的宗派，以及众多的思虑言说。
English
Is it permanent? Or can it be inferred? Or can it be measured? It cannot. The realm of individual self-awareness, devoid of characteristics, is beyond expression, with all terms completely cut off. Being free from disputes, it is the ultimate truth, which transcends the realm of conceptual thought. Thus it is said. Also, in the Sutra Encouraging Reflection on the Future, it is said: Maitreya, those who are arrogant and conceited due to much learning, being separated from proper reflection, their minds become wild and untamed, being separated from tranquility and insight, and are far from the profoundly deep Dharma of the Buddhas. Knowing only the words will never accomplish great benefit. In the Ratnakuta Sutra, it says: For example, a blind musician, others are delighted by it, but he himself does not hear it; Dharma not practiced is the same. Rivers and oceans, boats and rafts are all complete, others are saved by them, but he himself dies there. Dharma not practiced is the same. For example, the taste of sweet sugarcane, speaking of it does not experience the taste; tasting it experiences the taste. Likewise, the taste of emptiness, speaking of it does not experience the taste; practicing it experiences the taste. Thus it is said. Therefore, seeking meaning through words, merely adhering to speculation, is not the cause of true wisdom. In the Dohakosha, it says: Whoever does not drink the nectar of the guru's instructions, the cool water that alleviates suffering, that person will only die, tormented by thirst, in the desert of many scriptures. Thus it is said. It is sufficient for the noble guru to represent the meaning of the profound nature of reality. It says: Whatever is thought of, abandoning the root, obtaining the guru's instructions is sufficient. Thus it is said. One should enter into the meaning of the profound essence, and not hope for enlightenment by relying merely on words, sectarian doctrines, or the empty shells of speculation. There are two kinds of conceptual thought: the conceptual thought of the boundary is that of ordinary beings, because they cling to the unreal as real, therefore it is said so. Sectarian conceptual thought is all the treatises that assert entities, because they do not exist in reality, yet are falsely imputed. To show that it cannot be understood by the classification of sects, it is said: Therefore, at this time, there are various sects and many thoughts and expressions.