Chinese
是。这样说，法是指各自的法或体性，如果依赖于其他，就不会成为自己的法。例如，在成立事物的法时，如果火镜的光热不需要依赖太阳，如果火镜没有成立热的体性，因为依赖的缘故就不会成立。火不需要依赖其他而热，火就成立为热的法。在成立无事物的法时，例如，在成立阳焰的法为空水、空蓝、空动时，虽然名言的智慧依赖于阳焰而行，但空性的法不依赖于阳焰，即使太阳升起而有阳焰也好，太阳落下而阳焰消失也好，空性也没有自性差别。同样，仅仅依赖于显现为法相的有法，名言的智慧才行，从本体上清净的法不依赖于任何其他。第三，法不能证悟法，是： 任运安住的大乐， 无等智慧之力， 从自力而证悟， 法不由他而生。 这样说，法性心髓菩提的自性，菩提心大乐，没有本体的垢染，自光明，除了自证之外，如果以智慧观察并证悟法性，那也不成为法性。这样共有二十三个过失。七种遮障中，在三种被染污的遮障中，第一，心髓菩提的自性本来没有在别处，却被染污所遮蔽，是： 容易且困难，因染污故难， 非现前住，周遍一切处， 仅是名称，如此指示， 金刚萨埵亦不能诠释。 这样说，心髓菩提的自性不在别处，也不用勤作，所以容易，但被染污所遮蔽而不能证悟，所以困难。它像虚空的界限一样，不显现却周遍一切。它的自性超越了相的名称，如经中所说：仅是名称，如此指示，金刚萨埵亦不能诠释。第二，因为被染污所遮蔽，所以善知识
English
It is. It is said that Dharma refers to the Dharma or nature of each individual. If it depends on others, it will not become one's own Dharma. For example, when establishing the Dharma of things, if the heat of the sun's rays through a magnifying glass does not need to rely on the sun, if the magnifying glass does not establish the nature of heat, it will not be established because of dependence. Fire does not need to rely on others to be hot, so fire is established as the Dharma of heat. When establishing the Dharma of non-things, for example, when establishing the Dharma of mirages as empty of water, empty of blue, and empty of movement, although the wisdom of terminology relies on mirages to function, the Dharma of emptiness does not depend on mirages. Whether the sun rises and there are mirages, or the sun sets and the mirages disappear, emptiness has no specific nature. Similarly, the wisdom of terminology only functions by relying on phenomena that appear as characteristics, but the Dharma that is pure in essence does not depend on anything else. Third, Dharma cannot realize Dharma: The great bliss that abides spontaneously, By the power of unequaled wisdom, From its own power of awareness, Dharma does not arise from elsewhere. It is said that the essence of Dharma, the nature of enlightenment, the mind of enlightenment, great bliss, is not defiled by the impurities of its essence, is self-luminous, and is self-aware. If Dharma is observed and realized by wisdom, it will not be Dharma. Thus, there are twenty-three faults. Among the seven obscurations, in the three obscurations of being defiled, the first is that the essence of the heart of enlightenment is not separate, but is obscured by defilement: Easy and difficult, difficult because of defilement, Not manifestly abiding, pervading everywhere, Only a name, to point out thus, Vajrasattva cannot express it. It is said that the essence of the heart of enlightenment is not separate and does not require effort, so it is easy, but it is obscured by defilement and cannot be realized, so it is difficult. It is like the expanse of space, not appearing but pervading everything. Its nature transcends the names of characteristics, as it is said in the sutra: Only a name, to point out thus, Vajrasattva cannot express it. Second, because it is obscured by defilement, the virtuous friend
Chinese
显示需要区分的情况是： 这是一条万法平等的道路， 存在于一切众生的自性中， 因为被孩童般的无明所染污而迷惑， 就像药物本身却要寻找医生一样。 意思是说，虽然自性本然如此，但因被染污所遮蔽而无法认识。 例如，药物的自性本是对治疾病的良药，但寻找药物的却是医生。 同样，众生自性本已解脱，但因被染污而无法认识到这一点，因此需要区分善知识的情况，所以应当依止殊胜的善知识。 第三是，广大的安乐本无偏颇，但因染污而使外器世界显现为有方所，内情世界显现为有差别： 在觉悟的境界中，有大安乐， 那是清净的世间。 在那之中，方位的光芒汇聚， 四方、四隅、上下得以成立。 从不确定的彩虹颜色中， 显现出各种不同的族类。 意思是说，广大的安乐本无偏颇，一切显现为有方有别的现象，本是大智慧的广大游舞之庄严，但因染污而显现为外器内情的世界。 所谓“光芒汇聚”，是指在原本什么也没有成立的基础上，显现出似乎成立的方所，即显现为外器世界。 所谓“彩虹颜色”，是指在原本没有分别的基础上，显现出似乎有确定的分别，即显现为内情世界。 总之，在同一个基础上，既显现为清净的世间，也显现为不清净的世间。 其中，显现为不清净，是被染污所遮蔽的缘故。 就像经部中也说： 所有包含外器和内情的世间，没有不是佛土的。 所化众生的根器也有两种： 调顺的和骄慢的。 其中，调顺的是菩萨， 骄慢的是凡夫和声闻。 为了调伏调顺的众生， 佛以清净的世间和圆满报身显现，并加持之。 为了调伏骄慢的众生， 佛以不清净的世间和示现衰败贫穷的形象
English
It is shown that it is necessary to distinguish: This is the path of equality of all things, It exists in the nature of all beings. Because it is defiled by childishness, it is confusing, Just like medicine itself seeking a doctor. It is said that, although it is natural, it is obscured by defilement and not recognized. For example, medicine is naturally beneficial for diseases, but the one who seeks the medicine is the doctor. Similarly, beings are naturally liberated, but because of defilement, they do not recognize this, so it is necessary to distinguish the occasion of the virtuous friend. Therefore, one should rely on the noble virtuous friend. The third is that great bliss is impartial, but because of defilement, the outer world appears to be divided into directions, and the inner world appears to be divided into
Chinese
愿加持！世界坏劫所坏灭，以此调伏亦如是加持。乃至八万四千烦恼使众生烦恼，四魔亦令诸佛不成办佛事，然共同之教言中，器情世界乃有情业力所成。然此二者，显现无别，亦无显现之所依，显现之缘仅是悲心与业二者皆可共通，显现彼亦同为解脱与系缚之缘。故无论何者皆可成办。若如是证成随顺不欺惑之理，则如悲心之加持般真实。瑜伽之行未得其义，为烦恼系缚所缚之三障者：如是瑜伽士之一切行，总而言之有三种，为供养圣者故，以嬉戏庄严坛城之方式，献供会供，为利有情故，发起事业之海，为生福德资粮故，供养上师及布施等，一切生福德之事物皆不舍弃，而得其义，当受用之，若成烦恼之系缚，则示为障碍。彼三者之次第与意义易解故不述。最后为经文妄加增删所缚之障碍者：故云：彼较之经文本身，由彼而成办彼即成障碍，如是于彼证悟彼，于彼不得彼本身。如是说，于彼经文本身，乃菩提心之精髓，菩提之自性本身，乃是地基之最胜，故为经文本身。于彼之事乃为得彼本身并证悟之故，生起有无之念及语之功用等一切皆是障碍本身，如海为风所动一般。故若安住自之自性，则于大乐中如自安住般，于彼证
English
May [it] be blessed! Even the world is destroyed by the kalpa of destruction. May it be blessed in that way to subdue it. Even the eighty-four thousand afflictions that afflict beings, and the four Maras cause the Buddhas to accomplish the deeds of the Buddhas without fail. In the common teachings, the world of containers and contents is said to be formed by the karma of sentient beings. However, in these two ways, there is no difference in appearance, and there is no basis for appearance. The mere cause of appearance can be common to both compassion and karma, and that appearance itself is equally a cause for both liberation and bondage. Therefore, it seems that either way can be accomplished. If we prove it to be true according to the infallible mind that follows, then it will be as true as the blessing of compassion. The actions of yoga have not grasped the meaning, and the three obscurations are bound by the bonds of affliction. Thus, all the actions of a yogi are summarized in three ways: for the sake of offering to the noble ones, offering and bestowing the assembly offering in the manner of a playful and ornate mandala; for the sake of beings, initiating the ocean of activities; and for the sake of generating merit, offering to the lama and giving alms, etc. All objects of meritorious action should be grasped in meaning without being abandoned, and should be used. If it becomes a bond of affliction, it is shown as an obstacle. The sequence and meaning of these three are easy to understand, so they are not stated. Finally, the obscuration bound by textual exaggeration: Therefore, it is said: "Compared to that very text, to accomplish that from it becomes an obstacle. Thus, if one realizes that in it, one does not attain that itself in it." Thus, in that very text, the essence of the mind of enlightenment, the very nature of enlightenment, is the supreme basis, therefore it is the very text. The action in it is for the sake of attaining and realizing that itself. All that arises from thoughts of existence and non-existence and the effort of speech is an obstacle itself, like the ocean stirred by the wind. Therefore, if one abides in one's own nature, then in great bliss, as one abides, one realizes in that.
Chinese
不会因勤作而获得，说完。这就像水和火，不加修饰则自性和本性明澈，怎样造作，就怎样自己遮蔽自己。同样，如果了悟心无自性，则无需修饰，修饰的对境和能修饰的主体也找不到。如果不了知，怎样努力修饰也只是前后念的颠倒，譬如白云和黑云都遮蔽天空一样。这样，断除三十迷谬和遮蔽的迷谬之处和遮蔽，这也就是显示菩提心的自性，也是显示菩提心的安住之法。是存在的三种相：是普贤，是普贤母，是无二。这三者是五大总摄的口诀，无论显现什么都是自在地安住于普贤的游舞，所以称为普贤。无论显现什么，自己的体性都不成立，所以称为普贤母。于此也没有二相成立，显现本身就是不生。不生本身显现为种种，并且大悲的加持相续不断。仅仅这三个词就总摄了一切大圆满的意义。其中，三大要诀是六大明点总摄的口诀，哪三个呢？是本性，自性，大本体。其中，本性是不造作的，自性是不修饰的，大本体是任运成就的。其中，不造作是指众生的错觉无论怎样玷污，心的自性也不会改变。不修饰是指诸佛的方便无论怎样修饰，也无法增损菩提心的功德。任运成就是指因此超越了行持和修持。这个意义也总摄了一切大圆满的意义。其中，口诀的三根本是三十迷谬的迷谬之处的简要断除，哪三个呢？是不依赖经论的口诀，不是从因产生的果，不是从心产生的法。其中，三十迷谬也断除了没有证悟菩提心的自性，以及通过勤作之力而获得的可能。这里也同样显示了这一点。
English
It will not be obtained through diligence. That's it. This is like water and fire, if not tampered with, their own nature and essence are clear. However you manipulate them, that's how you obscure yourself. Similarly, if you realize that the mind has no inherent nature, then there is no need to modify it. The object to be modified and the subject that modifies cannot be found either. If you don't understand, no matter how hard you try to modify it, it's just a reversal of previous and subsequent thoughts, like both white and black clouds obscuring the sky. Thus, cutting off the places of straying and obscurations of the thirty strayings and obscurations is also showing the nature of Bodhicitta, and also showing the method of abiding in Bodhicitta. The three aspects of being are: being Samantabhadra, being Samantabhadri, and being non-dual. These three are the essential instructions summarizing the five greatnesses, because whatever appears is the mastery of the play of Samantabhadra, it is called being Samantabhadra. Whatever appears, its own essence is not established, so it is called being Samantabhadri. Therein, there is no duality established, appearance itself is unborn. The unborn itself appears in various ways, and the blessings of compassion are continuous. These three words also summarize all the meanings of Dzogchen. Therein, the three great assurances are the essential instructions summarizing the six great bindus, what are the three? They are: nature, self-nature, and great essence. Therein, nature is uncreated, self-nature is unmodified, and great essence is spontaneously accomplished. Therein, uncreated means that no matter how defiled by the delusion of sentient beings, the nature of mind will not change. Unmodified means that no matter how modified by the methods of the Buddhas, the qualities of Bodhicitta cannot be increased or decreased. Spontaneously accomplished means that therefore it transcends going and training. This meaning also summarizes all the meanings of Dzogchen. Therein, the three roots of essential instructions are the concise cutting off of the places of straying of the thirty strayings and obscurations, what are the three? They are: essential instructions that do not rely on scriptures, results that do not arise from causes, and dharmas that do not arise from mind. Therein, the thirty strayings and obscurations also cut off the non-realization of the nature of Bodhicitta, and the possibility of obtaining it through the power of effort. Here also, the same is shown.