English
It will also be liberated from bondage. Third, wanting to enter the stages of the path, deviating from the path that cannot be entered is: The path of purity from above to above, does not conform to the unconditioned Dharma. If one were to enter the path, it would be unattainable like the edge of the sky. Thus it is said. The suchness of Dharma is the nature of all Dharmas, and it cannot be entered by the stages of path and ground. If purity, purity, and liberation could be achieved sequentially, like the stages of the ground, then the Dharmata of all Dharmas would completely disappear. If there is something to be obtained other than another, then the ultimate will not be found either. Thus it is said. Fourth, the nature of the essence of Bodhicitta is without direction or bias, and clinging to directions on the path is deviating from the path of equality: The path of all that is similar to that, arising from the moon in water and possessing a basis. Since it is the equality of all, it cannot be accomplished by looking at directions. Thus it is said. That is the Tathagatagarbha, the nature of the essence of Bodhicitta. Similar to that, the essence of Bodhicitta has no parts, because the path of sentient beings and Buddhas is common, it is called the path of all. The terms path and ground have the same meaning. In the Condensed Verses it says: This vehicle is like the sky, a great immeasurable mansion. Thus it is said. One should not go from here to elsewhere, but only abide in its nature. That is like the example of the moon in water, it is said: arising from the moon in water and possessing a basis. Thus, as much as the supporting water pervades, so much does the moon in water pervade, just as there is no direction of pervading or not pervading. People say: Looking from the place where they live, the moon in water is present in each direction. Therefore, they think: The moon in water appears here, it appears there. Likewise, the nature of the essence of Bodhicitta has no direction or parts, because it is the nature of all Dharmas. People cling to directions on the path, so they deviate from equality. First group. Second group, the deviation of clinging to the aspect of the bliss of great wisdom is: Present bliss and future bliss, manifest and arising from behind, that is also a fault of aspect, do not rely on it.
Chinese
如是说。其中，当下的现前安乐是无分别的智慧。未来的安乐是背后产生的清净世间的智慧。这两种大智慧被视为成佛之道而应取，见到与此不符的应舍弃，即使如此，也因被相的束缚所控制，所以也不应执着于此。这是所要表达的意义。处于希望和恐惧边缘的两种错误是：第一种，将希望寄托于世间显赫的错误是：三有中的结合，仅仅显现为虚幻之名。转轮王的伟大地位，也是虚幻调伏的住所。如是说。三有即三界。其中，所有结合的显赫之处，都仅仅显现为虚幻之名，因此不适合作为希望的对象。在这个人间，即使获得了成就显赫的转轮王的地位，也仅仅是调伏和驯服人间虚幻的住所，因此不是希望的对象。如是说。第二种，将希望寄托于未来产生的果报的错误是：所有依赖于时间的行为，不会在那个时间发生。因为进行不分离的希望，就像所说的空性之相一样。如是说。执着于相的形态的人，认为从因到果在未来产生是真实的，因此将希望寄托于果报在其他时间产生，但不会像他们所认为的那样发生。例如，世尊为了调伏众生的缘故而说有空性。因此，由于这个原因，那个人对佛陀的教言产生了信心并进入其中，然后寻找空性的事物却没有找到。这就像本来在精华菩提的自性中没有先后，却将希望寄托于时间的尽头而产生的错误。三种关于经文的错误是：第一种，被经文的虚构所控制的错误是：一即是无，完全没有形象。瑜伽士安住于虚空的鸟道。在未生未现的精华中，虚构的诸法又在哪里存在呢？如是说。所谓的经文，即佛语的
English
Thus it is said. Among these, the present manifest happiness is the non-conceptual wisdom. The future happiness arising from behind is the pure worldly wisdom. These two great wisdoms are seen as the path to Buddhahood and should be taken, and those that are incompatible should be abandoned. Even so, since they are controlled by the bonds of appearance, one should not rely on them. This is the meaning to be expressed. The two errors of dwelling on the edge of hope and fear are: The first, the error of placing hope in worldly eminence, is: Union in the three realms, appears only as an illusory name. Even the great position of a Chakravartin king, is a dwelling place for taming illusions. Thus it is said. The three realms are the three realms of existence. In that, all the eminence of union, appears only as an illusory name, therefore it is not suitable as an object of hope. Even obtaining the position of a Chakravartin king, who has achieved eminence in this human world, is only a dwelling place for taming and subduing the illusion of the human world, therefore it is not an object of hope. Thus it is said. The second, the error of placing hope in the fruit arising in the future, is: All actions that depend on time, will not occur at that time. Because of practicing hope without separation, like the nature of emptiness that was spoken. Thus it is said. Those who are attached to the appearance of characteristics, believe that the fruit arises from the cause in the future as real, therefore placing hope in the fruit arising at another time, but it will not happen as they believe. For example, the Bhagavan said that emptiness exists for the sake of taming sentient beings. Therefore, because of this reason, that person developed faith in the Buddha's teachings and entered into it, and then searched for the object of emptiness but did not find it. This is like placing hope on the end of time, even though there is no before or after in the essence of the nature of enlightenment, and thus making a mistake. The three errors concerning the scriptures are: The first, the error of being controlled by the fabrication of the scriptures, is: One is non-existent, completely without form. The yogi dwells in the path of birds in the sky. In the unarisen and unborn essence, where do all the fabricated dharmas exist? Thus it is said. The so-called scripture is the words of the Buddha,
Chinese
此特质是值得依赖的。 也就是确定的圣言和世俗的。 其中的确定的圣言是最初降下的， 如果没有虚构和增饰， 圣言的自性即是菩提心的意义。 那是远离显现之法的， 无法被任何事物指示。 因此，代表它的圣言词句也是虚构的， 因为它们偏离了圣言的自性。 如是说。 第二个是三摩地的过失之处， 由于内在的不清净被外在勤作的疾病所控制， 从而偏离了平等性的三摩地， 即： 外内二者皆是外， 深奥部分无所悟， 轮回仅是名言力， 因此禅定离平等。 如是说。 其中的外是指想要获得心的安乐的勤作之心。 内是指已经获得的安乐。 所谓“外即是内”， 是指内外颠倒的显示， 勤作自然止息即转为内， 被安乐执着的束缚所控制即转为外。 因此不能领悟深奥的意义， 因为被轮回的束缚所支配。 所谓“深奥部分无所悟， 轮回仅是名言力”。 因此，由于偏离了平等性的三摩地， 所谓“因此禅定离平等”。 如是说。 第三个是誓言的过失之处， 也就是，对于平等性的心髓，没有内外之分， 因为一切有情都是蕴和界的自性。 就像没有办法超越那个特质一样， 既然蕴和界的自性即是佛陀的伟大，所以没有办法超越它。 就像没有守护和不守护一样， 由于显示了誓言的内外而有过失。 为了显示这个， 所谓： 誓言外与内， 自性如蕴界， 三时与此不离， 誓言无名相。 如是说。 其中的因的过失之处是： 于此猛厉苦行等， 无有可住之基， 若具足阿与间， 欲生幻化乐。 如是说。 对于远离安住的菩提心自性， 以猛烈和严厉的外道苦行
English
This quality is worthy of reliance. That is, both definitive scripture and the mundane. Among these, the definitive scripture is that which was initially revealed; if it is free from fabrication and embellishment, the nature of scripture is the very meaning of the heart of enlightenment. That is devoid of manifest phenomena and cannot be indicated by anything. Therefore, even the words of scripture that represent it are fabrications, because they deviate from the nature of scripture. So it is said. The second is the fault of samadhi, because inner impurity is seized by the disease of external effort, thereby deviating from the samadhi of equality, namely: Outer and inner are both outer, The profound part is not understood, Samsara is merely the power of words, Therefore, meditation is devoid of equality. So it is said. Among these, the outer is the mind of effort that desires to attain the bliss of mind. The inner is the bliss that has been attained. What is called "outer is inner" indicates the reversal of outer and inner; the natural cessation of effort turns inward, and being seized by the bondage of attachment to bliss turns outward. Therefore, one does not understand the profound meaning, because one is dominated by the bondage of samsara. What is called "The profound part is not understood, Samsara is merely the power of words." Therefore, because it has deviated from the samadhi of equality, it is said, "Therefore, meditation is devoid of equality." So it is said. The third is the fault of samaya, that is, for the essence of equality, there is no distinction between outer and inner, because all beings are the nature of aggregates and elements. Just as there is no way to transcend that quality, since the nature of aggregates and elements is the greatness of the Buddha, there is no way to transcend it. Just as there is no guarding and not guarding, there is a fault in showing the outer and inner of samaya. To show this, it is said: Samaya outer and inner, Nature abides like aggregates and elements, The three times are inseparable from this, Samaya has no name. So it is said. The fault of the cause is: Here, with fierce asceticism, There is no basis for abiding, If A and the interval are complete, One desires to generate illusory bliss. So it is said. For the nature of the heart of enlightenment, which is devoid of abiding, with fierce and harsh external austerities
Chinese
没有要实现的处所，然而若具有不执着于未生之义的心，则仅如幻术般显现功德。这是它的意义。获得禅定，在果位上的三个歧途是：第一，想要获得安乐而努力的歧途是：自性不确定，如何观看就显现什么，希求显现、努力之心也是安乐，那是巨大的障碍。如是说，因为诸法的自性不是任何一种体性，随着心如何观看而显现，却希望获得显现真实体性的安乐而努力，就错了。第二，菩提支分微细相的歧途是：菩提支分一切之门，观修仪轨如水中月，即使无染无着而生起，观修也如孩童的行境。如是说，成为菩提支分之门的相，仪轨，无论是具足还是不具足，任何一种显现，即使不被遮障的垢染所染污而显明，也只是显明了相，如孩童的行境。第三，粗大相的歧途是：以坛城忿怒相仪轨，执持大忿怒主的身体，即使文字显现，也非得见寂静本身。如是说，此义也如前。文字之声，暂时可指法性、智慧、名和色等，此处指天尊之身。二是十，总共二十。关于法的三个歧途：第一，法不生于法：名目成百上千，无论如何生起，都如生出鲜花。以无相之力的缘故，不会从那处所生出。如是说，所说的无量法门，一切都将变成利益众生，是生起伟大的功德，然而法性无相，从名相之法中不会生出精髓之法。第二，法不依赖于法：毫无保留地完全圆满，不变异，正直地存在。如虚空般无边，依赖于其他变化
English
There is no basis for accomplishment, but if one has a mind that is not attached to the unborn meaning, then virtues appear as mere illusion. This is its meaning. There are three wrong paths in obtaining Samadhi as a result. First, the wrong path of striving with the desire to obtain happiness is: Since the nature is not determined as one, it appears as it is seen. The mind of wanting to appear and striving is also happiness, which is a great obstacle. It is said that because the nature of all dharmas is not any kind of entity, it appears as the mind sees it. Hoping to obtain the happiness of appearing as a true entity and striving is wrong. Second, the wrong path of subtle characteristics of the limbs of enlightenment is: The door of all limbs of enlightenment, meditating on the appearance is like the moon in water. Even if it arises without attachment or defilement, meditation is like the realm of children. It is said that the appearance that becomes the door of the limbs of enlightenment, the appearance of the deity, whether complete or incomplete, whichever manifests, even if it becomes clear without being defiled by the stains of obscuration, it only clarifies the appearance, like the realm of children. Third, the wrong path of coarse characteristics is: With the appearance of the wrathful expression of the mandala, holding the body of the great wrathful lord, even if the letters manifest, one does not see peace itself. It is said that the meaning of this is also the same as before. The sound of the word "letter" can temporarily refer to Dharma nature, wisdom, name, and form, but here it refers to the body of the deity. Two tens, a total of twenty. About the three wrong paths of Dharma: First, Dharma does not arise from Dharma: There are hundreds and thousands of names, no matter how they arise, it is like giving birth to flowers. Because of the power of no characteristics, it will not arise from that place. It is said that all the countless Dharma doors that are spoken of will become beneficial to sentient beings, and they generate great virtues, but since Dharma nature is without characteristics, the essence of Dharma will not arise from the Dharma of names. Second, Dharma does not depend on Dharma: It is completely perfect without remainder, unchanging, and remains upright. Like the sky, it is boundless and depends on other changes