Chinese
也相符。这样，在显现造作之时，自生之智慧自然显现。否则，就不是这样。如果成为业的实物，那么自生之智慧就永远不会成立。例如，火镰的轮子自然发光。如果轮子的体性作为实物而自然显现，那么火的自性光明就永远不会成立。第三，对于未由因和缘产生的菩提心，认为菩提是由因缘产生的而努力，就会陷入歧途。如云：因即金刚喻缘起，无生故亦无坏灭，本来心要即菩提，勤作意念不动摇。如是说，显现为因和缘的体性，具有如金刚般不可分割的体性，对于无生灭者，因缘的努力无法动摇。如是说。关于禅定的三个歧途，第一个是：大功德之禅定，以禅定故不可思，不思不修如法行，由诸分别生智慧。如是说，对于平等性的心要，所有积聚福德的行为都没有阻碍，不净的业也会自然寂灭。这才是大功德的禅定。如果不这样理解，而是安住在净化烦恼、显现和成就功德的禅定状态中，就会被取舍之病所束缚。不依赖于思考和净化的努力，安住在不作意的状态中，分别念本身就会光明地显现为智慧。如是说。第二个是微细的歧途：于微细门上立名相，以心之寂静寻觅道，于寂静处执为胜妙，若细察之则成散乱修。如是说，其中“微细”一词，有两个含义。在这里也同样适用。其中被染污的微细是指：将无境执为有境，认为心远离境是解脱之道，以及认为身体远离喧嚣是解脱之道。如果用细致的智慧来观察，这只是在修习分别念。如是说。如果将“微细”与“深奥”一词结合，那么在不分别的禅定教言中，
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And it also agrees. Thus, at the very time of manifest action, self-arisen wisdom naturally arises. Otherwise, it is not like that. If it becomes a substance of karma, then self-arisen wisdom will never be established. For example, the wheel of a flint naturally shines. If the nature of the wheel is established as a substance that naturally shines, then the self-nature of fire, which is clear light, will never be established. Third, regarding the essence of enlightenment, which is not produced by cause and condition, if one desires to strive, thinking that enlightenment is produced by cause and condition, one will fall into error. It is said: "Cause itself is like Vajra, similar to conditions. Because it is unborn, it is without destruction. From the beginning, the essence is enlightenment. With the thought of striving, the expanse is not moved." It is said that the characteristic of appearing as cause and condition is the characteristic of being indivisible like a vajra. For that which is without arising and ceasing, there is no place to be moved by the effort of cause and condition. So it is said. Among the three errors of meditation, the first is: "The meditation of great qualities is not to be thought about by meditation itself. Without thinking, without cultivating, like the Dharma, wisdom arises from the very nature of thought." It is said that in the essence of equality itself, all actions of accumulating merit are without obstruction, and even impure karma will naturally be pacified. This is indeed the meditation of great qualities. If one does not understand it in this way, but remains in the state of meditation desiring to purify afflictions and manifest and accomplish qualities, one will be bound by the disease of acceptance and rejection. Without relying on the effort of thinking and purifying, if one remains in the uncorrected state, the very nature of thought will brightly shine as wisdom. So it is said. The second is the subtle error: "Having named it the subtle gate, seeking the path through the solitude of mind, holding solitude as supreme in solitary places, if examined, it becomes the cultivation of thought." It is said that the word "subtle" has two meanings. Here, too, it is applied in the same way. Among them, the subtle that is defiled is: taking the objectless as an object, seeing the mind's separation from objects as the path to liberation, and seeing the body's separation from busyness as the path to liberation. If examined with subtle intelligence, this is merely cultivating thought. So it is said. If "subtle" is combined with the word "profound," then in the instructions on non-conceptual meditation,
Chinese
如果修习无分别，心不依附任何所缘，不对任何境产生执着，不作任何分别而修习。 所谓的（这种说法），是因为想要现前获得远离三种过患的自性，所以存在取舍的细微部分。 就像这样，认为心远离事物和相是道，寻求身远离喧嚣，如果用精细的智慧来观察，这只不过是在修习分别念。 这样说。 后一种观点虽然是大圆满的歧途，但也被认为是共同的应取之处。 第三个是因果的歧途： 给因和果命名，善与恶全部消除，从这个世间产生，取舍的意乐极度增长。 如是说。 因为认为法是因果，业是善恶，在胜义中存在，所以厌倦了世间轮回的痛苦，认为要从痛苦的世间显现到解脱的旱地，安住在取舍的意乐中。 这大部分进入小乘。 其中的“善与恶全部消除”这句话，从某种角度来说，是指阻止善与恶两者。 声闻和缘觉们努力阻止业，因此为了阻止生命，努力阻止业。 为了阻止业，努力阻止烦恼。 烦恼止息，就从只有痛苦蕴聚的这个世间，显现到涅槃的旱地。 像这样，极度增长取舍意乐的人们。 四种法性道的歧途中，第一种是寻求中观，迷失在二元对立的道上： 执着与不执着是言语之道，如同中观，如同悬崖。 安乐与痛苦是同因，度众生之怙主菩萨如是说。 如是说。 其中，执着是安住在欲望中，即世间人。 不执着是从中解脱，即涅槃。 这两者是言语之道。 这样显示。 言语之道是言语的意义。 言语的意义是名言的境。 名言的境是无自性的。 这样，轮回和涅槃的两种边无自性
English
If one meditates on non-conceptuality, the mind does not cling to any support, does not focus on any object, and meditates without conceptualizing anything. This is said because one desires to manifestly attain the nature free from the three faults, so there are subtle aspects of acceptance and rejection. Like this, considering the mind's separation from things and characteristics as the path, and seeking the body's separation from busyness, if examined with subtle intelligence, this is merely meditating on conceptual thought itself. So it is said. This latter view, although a deviation in Dzogchen, is still regarded as a common practice to be adopted. The third is the deviation of cause and effect: Naming cause and effect, eliminating both good and evil, saying that it arises from this world, greatly increasing the enthusiasm for acceptance and rejection. Thus it is said. Because one sees Dharma as cause and effect, and actions as good and evil, existing in ultimate truth, one is weary of the suffering of samsara, thinking that one should manifestly arise from this world of suffering to the dry land of liberation, and abide in the enthusiasm of acceptance and rejection. This mostly enters the Hinayana. Among them, the phrase "eliminating both good and evil" means, in one aspect, to stop both good and evil. Shravakas and Pratyekabuddhas strive to stop karma, therefore, in order to stop life, they strive to stop karma. In order to stop karma, they strive to stop afflictions. When afflictions cease, one manifestly arises from this world, which is solely a collection of suffering, to the dry land of Nirvana. Like this, those who greatly increase the enthusiasm for acceptance and rejection. Among the four deviations of the Dharma-nature path, the first is seeking the Middle Way, deviating onto a path of non-duality: Attachment and non-attachment are the path of words, like the Middle Way, like a cliff. Happiness and suffering have the same cause, said the protector of beings, the Bodhisattva. Thus it is said. Among them, attachment is abiding in desire, that is, worldly people. Non-attachment is liberation from that, that is, Nirvana. These two are the path of words. Thus it is shown. The path of words is the meaning of words. The meaning of words is the realm of conventions. The realm of conventions is without inherent existence. Thus, the two extremes of samsara and Nirvana are without inherent existence.
Chinese
而且中观也和它一样，就像中观一样，这样说了。一切都是语言的途径，实际上没有什么可做的，就像山谷的回声一样，这样说的。因此，执着的痛苦和不执着的快乐，两者的因或自性没有区别。成为一切众生之上的上师，具德金刚萨埵这样说了。结束。 第二，如果将六根的行境视为相的过患，而在其他地方寻找寂静无相的法性，那么就会偏离道路的自性。唉呀！这个佛的行境，是无法通过寻找而得到的。因为就像六根的法一样没有处所，就像用指甲抓天空一样。这样说。如来的行境不是在众生的六根行境之外寻找的，六根的行境本身，其自性如何存在，那也就是佛的行境。对于这样的特征，如果有人这样认为：这些相的行境是众生的颠倒行境，所以不是应该修习的对境，而应该修习的对境是如来的行境，法性寂静无相。如果这样想，就像用指甲抓天空一样，偏离了道路的自性。这就像通过修习无边虚空处，压制了色，超越了色的感觉，灭尽了有碍的感觉，但仍然没有从色的束缚中解脱，没有舍弃色的习气一样。如果有人认识到色的自性与虚空的自性没有区别，获得了那样的禅定，那么也会从色的束缚中解脱。同样，如果有人将显现为相的事物视为过患，修习无相寂静，那么就会压制相，但不会从相的束缚中解脱。当有人认识到显现为相的事物的自性是离相的时候，不将相视为过患，也不舍弃相，而是习惯于完全了解相的自性，那么在无相的禅定中，相的
English
Moreover, the Madhyamaka is also like that, just like the Madhyamaka, it is said. Everything is just a path of words, there is nothing to do in reality, like an echo in a valley, it is said. Therefore, the suffering of attachment and the happiness of non-attachment, the cause or nature of the two are indistinguishable. The glorious Vajrasattva, who has become the guru of all, said so. End. Secondly, if one regards the objects of the six senses as faults of characteristics and seeks the peaceful, characteristicless nature of reality elsewhere, then one deviates from the very nature of the path. Alas! This realm of the Buddhas is not a place to be found by searching. Because just like the nature of the six senses, there is no place, it is like scratching the sky with fingernails. Thus it is said. The realm of the Tathagatas is not to be sought outside the realm of the six senses of sentient beings, but the very realm of the six senses, whatever its own nature is, that itself is also the realm of the Buddhas. Regarding such characteristics, if someone thinks like this: these realms of characteristics are the inverted realms of sentient beings, so they are not objects to be meditated upon, and the object to be meditated upon is the realm of the Tathagatas, the peaceful, characteristicless nature of reality. If one thinks like that, it is like scratching the sky with fingernails, deviating from the very nature of the path. This is like suppressing form by meditating on the sphere of infinite space, transcending the perception of form, and extinguishing the perception of obstruction, but still not being liberated from the bondage of form, and not abandoning the latent tendencies of form. If someone realizes that the nature of form is indistinguishable from the nature of space, and attains such a samadhi, then one will also be liberated from the bondage of form. Similarly, if someone regards appearances as faults and meditates on the characteristicless peace, then one will suppress characteristics, but one will not be liberated from the bondage of characteristics. When someone realizes that the nature of all appearances is devoid of characteristics, and does not regard characteristics as faults, nor abandon characteristics, but cultivates the habit of fully understanding the nature of characteristics, then in the samadhi of characteristiclessness, the
Chinese
也将会从束缚中解脱。第三，想要进入道的次第，偏离了无法进入的道是：从上到上清净之道，与无为法不相符。如果进入道，就像虚空边际一样无法获得。如是说。法的如实性是诸法的自性，无法以道和地的次第进入。如果像地的次第一样，清净、清净和解脱能够次第成就，那么诸法的法性将完全消失。如果存在获得其他和另外的事物，那么最终的也将无法找到。如是说。第四，菩提心之自性无有方所和差别，在道上执着于方所，偏离了平等性之道是：与彼相似一切之道，从水中月亮生起并具足所依。一切之平等性，以方所观看无法成就。如是说。彼即是如来藏，是菩提心之自性。与彼相似，菩提心无有部分，因为有情和佛陀之道是共同的，所以称为一切之道。道和地意义相同。《摄颂》中说：此乘如虚空，是无量大殿。如是说。不要从此去往其他，仅仅安住于它的自性中。它就像水中月亮的例子一样，说：从水中月亮生起并具足所依。如此，所依之水有多广阔，水中月亮就有多广阔，就像没有遍布和不遍布的方所一样。人们如此说：从各自所住的地方观看，水中月亮存在于每个方所。因此，他们如此想：水中月亮显现于此，显现于彼。同样，菩提心之自性，没有方所和部分，因为是所有法的自性。人们在道上执着于方所，所以偏离了平等性。第一组。第二组，执着于大智慧之安乐相的偏离是：现在的安乐和未来的安乐，显现的和背后产生的，那也是相的过失，不要依赖它。