English
The forty-first, explaining the view of the twelve "is"s: The view of the lower mind is like a sharpened razor. With the wisdom that does not focus on the three spheres, all afflictive emotions and conceptual thoughts are cut off at the root. The practice of cutting, all phenomena of the base, path, and fruition, such as samsara and nirvana, appear as the play of one's own unborn mind, without good or bad, liberating from extremes, like the meaning of space. Self-nature is unborn, play is unceasing, essence is non-dual, and so on, are introduced. As it says in the All-Creating King: "Since the root of all phenomena is gathered in the mind, therefore, the meaning of the root should be explained." Furthermore, regarding the twelve "is"s: The meaning of the unborn nature of one's own mind is never separated anywhere, but in the realm of signs, no one can see it. Although it has never been separated from its own nature, one has never recognized oneself before. Since it is not established as any entity, it cannot be seen when examined, but when not examined, it is merely pleasant, and all phenomena of samsara and nirvana appear without ceasing as anything. Although various illusions appear as if they exist, in reality they do not, but since one's own nature is not established as anything, there is no substance. Although wandering in samsara for a long time, the nature of the Sugata-garbha is never lost. Although appearing as various samsara and nirvana, the nature of the Dharma-nature never changes. Without even a particle of substance being established, it pervades everything like space. In the emptiness like space, various phenomena of cause and effect and dependent origination arise without ceasing. The mind is like a wild horse, so if you tighten it too much and there is too much clutter, you cannot control it, but if you loosen it, you can control it. Therefore, without grasping or attachment, it abides anywhere. Shamatha and vipashyana are united, like a garuda soaring in the sky. Without lifting, it walks in the sky of Dharma-nature. Dharma-nature is not anything, but it can appear as anything. Therefore, without effort, whatever is done is accomplished. The nature of mind has no color, shape, form, or characteristics, so how can one look at it and meditate? Such an appearance exists. In short, because it abides in self-nature unborn, there is no basis. Because it abides in unceasing play, it appears in various ways. Because it abides in the non-duality of Dharma-nature, there is nothing to cling to. Since the mind is liberated in its own essence, there is no place to go beyond Dharma-nature, and it is introduced. Chapter 41 is complete.
Chinese
第二，以十二种确信立誓于心：因如实见而心中无疑的十二种确信。以一切显现存在如虚空般生灭为例，确信轮涅一切法皆为如是性一味而无自性。确信诸法之根源汇集于心，故无需从他处寻觅佛陀。确信心性本无生灭，故非有为法。确信一切显现皆为错觉，故于实相中无有敌友二元对立，本体空性。确信凡造作错觉之业皆为दुःख（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即痛苦之因，故于法性之义无所作为。确信法界无生乃诸法之自性，故自性无二元对立。确信若证悟自心无生之义，即是佛陀，故无需于道上行进。确信一切显现皆非真实，如幻如化，故不为贪嗔所动摇。确信显现与心识多一味，故贪嗔等五毒之念本性无生。确信烦恼生处，敌友等，仅为心识新立之名相，实无自性成立，故一切皆于心中解脱。确信心性乃轮涅一切法之生源，故心性即是虚空之母。确信如虚空般乃诸法之所依，故心之法性，安住之法广大无边。如是确信。第三十三，见具九法性之窍诀：瑜伽士如是见具九法。于轮回与涅槃，见一切法自性空。见诸法之根源在于心。见自心之体性无生。见十七种显现等，显现方式未曾止息。见处境无有定准。见一切法之法性无有真。虽显现为种种，然见法性虚空之实相不变。因自生离于因缘，见安住之法无二。因缘故显现为种种，见基无有方所。离于边执之念，见性离戏论。第三十四，见具七圣士之相：修行者自心具足自主与守护
English
Second, vowing to the mind with twelve confidences: Twelve confidences that have no doubt in the mind by seeing the meaning nakedly. Taking the example of all appearances and existences arising and ceasing in the sky, believe that all the dharmas of samsara and nirvana are one in suchness and have no self-nature. Believe that the root of all dharmas is gathered in the mind, so there is no need to seek the Buddha from elsewhere. Believe that the mind has no inherent birth or death, so it is not conditioned. Believe that all appearances are illusions, so in reality there are no enemies or friends, and they are empty of essence. Believe that any action done through illusion is duhkha (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), which is the cause of suffering, so there is nothing to do in the meaning of dharmata. Believe that the unborn dharmadhatu is the nature of all dharmas, so there is no duality of nature. Believe that if you realize the meaning of the unborn self-mind, you are a Buddha, so there is no need to walk on the path. Believe that whatever appears is untrue and like a mirage, so the mind cannot be disturbed by attachment and aversion. Believe that appearance and mind are one, so the thoughts of the five poisons such as attachment and aversion are inherently unborn. Believe that the source of affliction, enemies, friends, etc., are merely newly created names by the mind, and there is no self-established essence, so everything is liberated in the mind. Believe that the mind is the source of all dharmas of samsara and nirvana, so the mind itself is the mother of space. Believe that like the sky, it is the abode of all dharmas, so the dharmata of the mind, the way of abiding, is vast and great. Thus believe. Thirty-third, the instruction to see the ninefold dharmata: The yogi sees the ninefold. In samsara and nirvana, see that all dharmas are empty of self-nature. See that the root of all dharmas is in the mind. See that the essence of one's own mind is unborn. Since the ways of appearance such as the seventeen appearances are unceasing, see that the situation is uncertain. See that the dharmata of all dharmas is unreal. Although appearing in various ways, see that the reality of dharmata space is unchanging. Because it is self-born and free from conditions, see that the way of abiding is non-dual. Because it appears in various ways due to conditions, see that the ground has no direction. Being free from the clinging thoughts of extremes, see that the nature is free from elaboration. Thirty-fourth, seeing the sevenfold noble ones: The practitioner's own mind has autonomy and protection
Chinese
因无而解脱。对于七种圣者，对于有无、显空等执着目标而寻求的人，远离执着即是圣执着。对于无目标的法性，远离执取之心的目标即是圣目标。分别与不分别二者皆未超出心，且以心造作遮蔽了离心的意义，因此，不分别本身即是不修，是不分别圣者。对于任何所知都不依赖，即是圣依赖。不以境为对象，对于显空等任何事物都不修，即是圣修。不特意阻止心与心所的流动，且不散乱，即是圣禅定。不进入心识八聚的任何境，即是圣三摩地，儿子。总之，这一切都是不加目标和改造地安住。༈ 第四十五品。从六根之门不舍差别而见二无的教言是：༈ 对于法性生起意义上的定解。对于智慧的六根，由于知晓色相是无生的，因此远离执着，见到自显的色相是智慧之眼。理解法性空性的意义是智慧之耳。觉知自性是无生的，是智慧之鼻。体验种种二无是智慧之舌。意义。触及法性是智慧之身。知晓一切显现为自显，是无生自显，是智慧之意，儿子。༈ 第四十六品。以同样的见解不舍差别而见二无是：༈ 若自心解脱为法性，则外境的一切显现皆显现为法性。对于智慧的六境，见到法性是明空的，是智慧之色。如同无主人的美妙声音一般，理解为自显，是智慧之声。以上师的教言而满足，是智慧之香。体验一切法的意义为无生，是智慧之味。触及法性大乐，是智慧之触。自己知晓安住法性的自性，是智慧之法，儿子。༈ 第四十七品。以考察则无之门，见到具足六无是：༧ 六种真实。由于一切法在任何事物中都不真实成立，因此，对于任何事物都不见，是真实之见。法性之
English
Liberation through absence. For the seven noble ones, for those who seek with attachment to targets such as existence and non-existence, appearance and emptiness, freedom from attachment is noble attachment. For the nature of reality that is without a target, freedom from the mind's attachment of grasping is noble target. Both thought and non-thought do not transcend the mind, and what is made by the mind obscures the meaning of being free from mind, therefore, not meditating on non-thought itself is noble non-thought. Not relying on any object of knowledge is noble reliance. Not making anything into an object, not meditating on appearance, emptiness, or anything else, is noble meditation. Not deliberately stopping the movement of mind and mental events, and being without distraction, is noble samadhi. Not entering into any object of the eight aggregates of consciousness is noble samadhi, son. In short, all of this is to settle without aiming or fabrication. ༈ Chapter Forty-Five. The instruction on seeing non-duality without abandoning distinctions through the gate of the six faculties is: ༈ Certainty arises in the meaning of the nature of reality. For the six faculties of wisdom, by knowing that form appearance is unborn, and thus being free from attachment to it, seeing the form of self-appearance is the eye of wisdom. Understanding the meaning of the emptiness of the nature of reality is the ear of wisdom. Experiencing self-nature as unborn is the nose of wisdom. Experiencing manifold non-duality is the tongue of wisdom. Meaning. Touching the nature of reality is the body of wisdom. Knowing that all that arises as self-appearance is unborn and arises as itself is the mind of wisdom, son. ༈ Chapter Forty-Six. Seeing non-duality without abandoning distinctions through that very way of seeing is: ༈ If one's own mind is liberated into the nature of reality, then all appearances of the outer world will appear as the nature of reality. For the six objects of wisdom, seeing the nature of reality as clear and empty is the form of wisdom. Like a beautiful sound without an owner, understanding it as self-arising is the sound of wisdom. Being satisfied by the guru's instruction is the scent of wisdom. Experiencing the meaning of all dharmas as unborn is the taste of wisdom. Touching the great bliss of the nature of reality is the touch of wisdom. Knowing one's own self-nature of the abiding nature of reality is the dharma of wisdom, son. ༈ Chapter Forty-Seven. Seeing the six absences as complete through the gate of absence when investigated is: ༧ Sixfold correctness. Since all dharmas are not truly established in any entity whatsoever, therefore, not seeing anything at all is correct seeing. The nature of reality
Chinese
因此，在意义上，没有能听的和所听的二者，什么也没听到才是真正的听。在意义上，没有能感觉的和所感觉的二者，什么也没感觉到才是真正的感觉。同样，什么也没经历是神圣的。对于真假等任何事物，心没有触及才是真正的触及。一切法的特征，是什么也不知才是神圣的知。 ༈ 第四十八章，揭示了在无勤六法的自性中不应取舍。 ༈ 如果能理解一切法都远离作为，就会在自性本然中解脱。在无勤的六种见解中，自心无生的虚空中，没有能看和所看的二者，因此将远离改造、否定和肯定的见解安住于自性，心中没有丝毫狭隘而坦然安住。禅修深邃明澈。在无执中，没有内外分别念的边际，法性寂静安宁。对于不造作、自然显现的行为，没有欣然接受和应舍弃的努力，多么自在啊。本然显现，因此对于结果没有得到或得不到的希望和担忧，寂静而融入，能取所取的分别念在自身解脱。对于任何有法的事物，没有好坏，在法性中平等融合。不舍弃轮回，从一开始就在涅槃中解脱，心中没有刺痛，安乐融融。 ༈ 第四十九章，揭示了十六象征之法的教诲。 ༧ 在十六象征法中，与表相的遮蔽分离的觉性，恒常如宝藏般涌现。为了对治实执和真执，恒常进行空性的大沐浴。用手抓住空性和慈悲的日月。在头脑中旋转见修之轮。观看自心幻化的镜子。治愈烦恼的毒病。解脱被三毒或言语执着的绳索束缚。从罪恶朋友如同野兽般的牢笼中解脱。在认识到自生的智慧之后，将觉性安置在空明如水晶的瓶中。以信心、精进、正念、正知和谨慎等十种行为，踩着珍贵的阶梯向上攀登。从根部斩断我执的树木。将与边际分离的觉性安卧于虚空之中。自己斩断自己生起的念头。一切显