Chinese
阐述束缚之因在于，丧失了佛陀之路的法性，于三恶道中漂泊，又于三界轮回中反复轮转。因此，禅修至关重要。不禅修，智慧便不会生起。不禅修，便无法了知佛陀果位的三身五智之自性，从而再次堕入三界。将见地与行持等一切法都挂在嘴上，却无有寂止的奢摩他和胜观，自己的觉性便会被欲界、色界和无色界这三界所束缚，果被因所缚。因此，连同分别念一起，会堕入恶道。如是，将第十一身义“不禅修之过患”分为两部分进行阐述。 现在是第十二身义，从提问转为回答，从法性之轮中阐述，分为两部分，以二者进行阐述的第一部分，阐述安住的见地：这也是从《摄颂请问经》转为其他。以如实的法见、禅修为支分，即是未曾造作之轮，以安住于自性的见地，在梦境中，幻化得以解脱而安住，睡眠时，光明得以解脱而安住，在其他状态中，则安住于赤裸解脱的见解之中。如是，法如幻化解脱，光明解脱，显现赤裸解脱，以及显现为能知的一切，皆于自显现中，自性清净而清净，故无有轮回之名。如是，因无有轮回之名，故不观待于此的超越，乃是自心平等，无有自性各异之过患，因此，无人造作，故成为最初之生起。如是阐述安住的见地。 现在是第二部分，阐述因无有造作故无有生起的法性：于此，以真实的道法性显现而入，因此，空性周遍于此，亦能圆满生起，法性自身的体性即是空性。如是之法性，无人造作，亦无有最初之生起，故大圆满之自性自解脱，于无有分别念各异之基上，本体一味而自圆满，故一切戏论之边，于一时斩断。如是之法性
English
The teaching on what binds beings is that by losing the Dharma, the path of the Buddha, one wanders in the three lower realms and revolves again and again in the three realms of samsara. Therefore, meditation is essential. Without meditation, wisdom will not arise. Without meditation, one will not understand the nature of the Buddha's fruit, the three kayas and five wisdoms, and will revert to the three realms. By merely uttering words about views and conduct, and claiming that all dharmas are like this, without the peace of shamatha and vipashyana, one's own awareness will be bound by the desire realm, the form realm, and the formless realm, the three realms, and the fruit will be bound by the cause. Thus, together with conceptual thought, one will fall into the lower realms. Thus, the eleventh body meaning, "the faults of not meditating," is taught in two parts. Now, the twelfth body meaning is the transformation from question to answer, taught from the wheel of Dharma-nature, taught in two parts, the first of which teaches the view of abiding: This also transforms from the Condensed Petition. With the true Dharma view and meditation as limbs, it is the wheel of unconditionedness itself. With the view of abiding in oneself, in the dream state, illusion is liberated and abides; in the sleep state, clear light is liberated and abides; and in other states, it abides in the naked liberation of seeing. Thus, the Dharma is like the liberation of illusion, the liberation of clear light, the naked liberation of appearance, and all that appears as knowable, in self-appearance, is naturally pure and purified, so there is no name for samsara. Thus, because there is no name for samsara, the transcendence that does not depend on it is the equality of one's own mind, without the fault of different natures, so no one has made it, and it becomes the initial arising. Thus, the view of abiding is taught. Now, the second part teaches the Dharma-nature of no arising because there is no making: Here, by entering the true path of Dharma-nature, emptiness pervades it, and it also arises completely, and the essence of Dharma-nature itself is emptiness. Such Dharma-nature is not made by anyone, and there is no initial arising, so the nature of the Great Perfection is self-liberated, without the basis of different conceptual thoughts, the essence is one taste and self-perfected, so all extremes of elaboration are cut off at once. Such Dharma-nature
Chinese
轮回完全清净，超越了自身空性。那空性即是自性。各种因缘之上得以解脱。唯一解脱圆满，仅凭觉知便从轮回涅槃二元中解脱。显现与空性不可分割，未曾超出法性之轮。以上以二分方式阐述了身要诀第十二，即法性之轮的教导。现在开始阐述身要诀第十三，即见解自性之轮的教导，首先以二分方式阐述：仅见法性之义便能清净的见解之教导是：从法性转变为其他，真实法性之义仅凭亲眼所见便能完全清净地证悟，错觉自净之时，所有外在显现同时止息。如此这般，超越了显现之境。无实体的相，在那之中，因无实体而空性，自性觉知的本性未落入任何一方。那便是道之圆满，大圆满，无边无际，完全圆满。那便是因无他方而称为大。因此，身体成就之时，脉络成就。脉络之中，文字成就。依凭那文字，光团成就。依凭那光团的自性，普贤父母于身中增长。如芝麻团般安住于身，因此普贤父母安住于身。无需向外在世间神祇和出世间神祇献上外、内、秘密的供养。又，身体的感官成就，因此脉络成就，身体中安住着八万四千脉络。每一个脉络之中安住着一个文字，因此口中念诵也未曾超出元音和辅音之声。以咒语念诵也未曾超出元音和辅音。那也是，一切善逝安住于咒语的种子字中。那也是，于脐脉结处安住着善逝身之咒语，因此于修持之时，便专注于此。忆念之时，安住于心间，因此于修法之时。喉咙，即舌头处，安住着语，因此自性念诵咒语之时，便专注于此。顶端，安住着事业和咒语之鬘，事业与结合
English
The cycle of existence is completely pure, transcending its own emptiness. That emptiness is itself the essence. Through various self-causes, it is liberated above. Liberated as one, the Great Perfection is completed by merely knowing that one is liberated without duality of samsara and nirvana. Since appearance and emptiness are indivisible, it does not transcend the one wheel of dharmata. Thus, the twelfth body instruction, the teaching on the wheel of dharmata, is taught in two parts. Now, the thirteenth body instruction, the teaching on the wheel of the nature of view, is taught in two parts, the first of which is: The view that is purified by merely seeing the meaning of dharmata is taught as follows: Transforming from dharmata to something else, the meaning of true dharmata is realized purely by merely seeing it directly, so that when delusion is self-purified, all external appearances cease at once. Such is beyond the realm of appearances. The sign of non-entity. Because there is no entity in it, emptiness is the nature of self-awareness that does not fall into any direction. That itself is the completion of the path. The Great Perfection is completely perfect without extremes. That itself is called great because there is nothing else in any direction. When the body is completed, the channels are completed. Within the channels, the letters are completed. Based on that, the sphere of light is completed. By relying on that, the nature of Samantabhadra, father and mother, expands in the body. By residing in the body like a sesame seed ball, Samantabhadra, father and mother, abide in the body. There is no need to offer external, internal, and secret offerings to external worldly deities and deities beyond the world. Again, because the body's senses are completed, the channels are completed, and eighty-four thousand channels reside in the body. In each of these, one letter resides, so that even speech does not go beyond the sounds of vowels and consonants. Even mantra recitation does not go beyond vowels and consonants. Moreover, all the Sugatas reside in the seed syllables of mantras. Furthermore, the mantra of the Sugata's body resides in the knot of the navel channel. Therefore, during the approach phase, one focuses on that. During remembrance, it resides in the heart, so it is during the accomplishment phase. In the throat, that is, in all tastes, the speech resides, so during the self-recitation of mantras, one focuses on that. At the crown, the activity and the garland of mantras reside. Activity and union
Chinese
在所有的时间里，都要专注于此，对于迅速成就事业没有怀疑。此外，在自然而然地说话的时候，无论进行四种事业中的哪一种，都要按照下面的顺序专注于目标并说话，这样就无需念诵，对于获得成就没有怀疑。因此，守护外道咒语的七种戒律等，以及不被内道的恶语中断，还有不做禁语等苦行，这些都是从超越自然念诵咒语之轮的关键中提取出来的。对自己的本尊神进行盛大的供养是：自己身体部位的白色的住处女神，手持香水；从耳朵里出来的声音女神，手持海螺；从鼻子里出来的红色的气味女神，手持焚香；从舌头里出来的黄色的味道女神，手持食物；从身体里出来的绿色的触觉女神，手持酥油灯。从心中变化出各种各样的收放，进行供养，还需要什么实际的食物等呢？此外，瑜伽士将所有显现都变化为食物、饮料、品尝和剩余等，并通过意念变化，将上师、佛、菩萨和空行母等迎请到空中，通过意念变化进行供养，如果不需要实际的会供轮和上师供养，那么执着于事物本身反而会成为束缚。正如所说：如果对上师进行供养和顶礼，以及所有功德，没有不执着和不动的力量，那么这样做会变成巨大的束缚。因此，除了通过意念变化来做所有显现的事情之外，不需要向他人布施，也不需要进行意念变化之外的火供。同样，也不需要供养。在理解事物本性的存在方式之后，通过圆满布施的边际，会变得富有，通过戒律会获得人身，通过忍耐会获得圆满的形貌，通过精进会了解佛法，通过禅定会舍弃欲望的功德，通过智慧会完全了解自性。因此，通过六度，那些业的边际在所知中也是不存在的。因此，法性是无根且不可逆转的。
English
At all times, focus on that itself, and there is no doubt about quickly accomplishing the task. Furthermore, when speaking naturally, whichever of the four activities is being performed, focus on the target in order from below and speak, so that there is no need to recite, and there is no doubt about attaining accomplishment. Therefore, guarding the seven vows of external mantras, etc., and not being interrupted by the evil words of internal paths, and not performing ascetic practices such as observing silence, etc., these are extracted from the key that transcends the wheel of naturally reciting mantras. Making great offerings to one's own tutelary deity is: the white abode goddess of one's own body parts, holding perfume in her hand; the sound goddess emerging from the ears, holding a conch shell in her hand; the red scent goddess emerging from the nose, holding incense; the yellow taste goddess emerging from the tongue, holding food; the green touch goddess emerging from the body, holding a butter lamp. Transforming various kinds of gathering and dispersing from the mind and making offerings, what need is there for actual food, etc.? Furthermore, the yogi transforms all appearances into food, drink, taste, and leftovers, etc., and through mental transformation, invites the guru, Buddha, Bodhisattva, and Dakini, etc., into the sky, and making offerings through mental transformation, if there is no need for an actual feast gathering and guru offering, then clinging to things themselves will become a bondage again. As it is said: If offering and prostrating to the guru, and all merits, do not have the power of non-attachment and immovability, then doing so will become a great bondage. Therefore, other than doing all appearances through mental transformation, there is no need to give to others, nor is there a need to perform fire offerings other than mental transformation. Likewise, there is no need for offerings either. After understanding the way things exist in their nature, through perfecting the limit of generosity, one will become wealthy, through discipline one will obtain a human body, through patience one will obtain a perfect form, through diligence one will know the Dharma, through meditation one will abandon the qualities of desire, and through wisdom one will fully understand one's own nature. Therefore, through the six perfections, those limits of karma are also non-existent in what is to be known. Therefore, the nature of reality is rootless and irreversible.
Chinese
因为没有根，所以没有业和异熟。这样，仅仅见到法性之义，就显示了清净的见解。现在，第二是超越不善的异熟，并显示以执著的见修行来束缚：又是，如果杀害对上师身体施暴、离间僧团、损害佛法的凶恶之人，善根会大大增长，比夺取成千上万众生的生命更有福德。如是，在《大庄严经》中也说：谁杀害了凶恶之人，比夺取一万众生的生命更有意义。又是，如果从不信仰三宝的人，或因财富而骄傲的异教徒那里接受供养，然后供养给自己的上师三宝，这也是积聚资粮：在《大誓言续》中说：对于自己所缘的供养处，供养饮食、财物等成百上千俱胝，不如从他人那里接受后作为会供品，那样的福德有成百上千倍。又是，在秘密真言的灌顶之时，如果见到具有相好的明妃，在其他人没有看到的情况下与之交合，就能获得大手印的成就。如是，在《大欲清净续》中说：如果因想要成就，而与他人的妻子行不净行，就能获得手印的成就。又是，在《瑜伽平等续》中说：为了救护他人而说谎言，就是行于佛陀的教言。这些都是指特定的时间。又是，在听闻思维之时，没有见解，因为安住于见解之义，就会导致言语的终结。在行持之时，没有禅修，因为禅修的终结。又没有行持，如果在禅修之时行持，就会断绝体验的显现。因此，在基础上没有见解，如果不对其进行行持，那么禅修的意愿是什么呢？因为是彻底的空性，所以安住于因自性的业。又是，如果观修清晰的形象，就会断绝自己业所生的欲望。因此，与名言假立的法和佛没有关联，因此，没有从分别的法中产生佛。