Chinese
无边无际啊！第一，自生智慧的体性，因为没有因，所以是不可逆转的关键。因为没有缘，所以显现为多样性，是不受损害的关键。因为没有因和缘，所以在轮回和涅槃中都未成立的关键，这三者被认为是超越了扬弃和取舍的行为努力。也就是说，心的体性是无为的，所以不可能通过人为的法来成佛。因为心没有理由，所以超越了一和异，本来就显现了。第二，八乘的体性是不依赖自生智慧的，所以会陷入次第努力的思维，并且没有超出因果轮回的牢笼而被排除。在无为的本性中，遍及各个方面，虽然显现为多样性，但却解脱为一种状态，所以被称为超越了自生努力。例如，各种树木没有各种阴影，或者各种树木产生一种火焰。也就是说，本来圆满的实相是伟大的圆满。虽然显现为多样性、无偏颇和普遍性，但却是本来解脱、自然安住的意境。被认为是无局限性和无偏袒的自性。第三，对于自生智慧来说，从未有过显现和心。由于执着的思想，显现被误认为是心，这种障碍在自性中显现为本来清净。因此，显现和心不被抛弃，而是圆满于伟大的自解脱，在无二虚空中融为一体。流动是思想的障碍，念头和思考在自性中清净，显现为清晰可见，所以放射和收缩显现为法性，融为伟大的空性清净。显现为各种各样的境，那是外在的断绝。心在那里执着，那是内在的断绝。本来就存在于一种互不接触和关联的法性中。因为不了解实相，所以执着于二元对立的能取所取，融为伟大的自净自然安住。也就是说，因为见解中没有“是”，所以超越了语言和术语。因为修行中没有“非”，所以没有取舍和否定肯定。因为行为中没有“是”和“非”，所以人为的法解脱为法性。因为果中没有抛弃和获得，所以被认为是自立、无依赖的。第四，轮回和涅槃的诸法显现为显现、智慧、身和智慧，因此在轮回和涅槃中没有区分的伟大本性中，从现在的时刻起，不增不减地认为任何显现的境和心都是如此。并且，在那上面，就在认识到“是”的那一刻，专注而安住
English
Boundless, boundless! First, the essence of self-originated wisdom, because there is no cause, it is the key of irreversibility. Because there is no condition, it appears in various ways, it is the key of non-harm. Because there is neither cause nor condition, it is the key of not being established in either samsara or nirvana, and these three are considered to be beyond the effort of abandoning and adopting. That is to say, the nature of mind is non-action, so it is impossible to attain Buddhahood through artificial dharmas. Because the mind has no reason, it transcends one and other, and appears from the beginning. Second, the essence of the eight vehicles does not depend on self-originated wisdom, so it will fall into the mind of gradual effort, and it has not escaped from the cage of cause and effect samsara and is eliminated. In the nature of non-action, it pervades all aspects, and although it appears in various ways, it is liberated into one state, so it is called transcendence of self-originated effort. For example, various trees do not have various shadows, or various trees produce one fire. That is to say, the reality of original perfection is the great perfection. Although it appears in various, impartial, and universal ways, it is the intention of original liberation and natural abiding. It is considered to be the nature of non-limitation and non-partiality. Third, for self-originated wisdom, there has never been appearance and mind. Due to the clinging mind, appearance is mistaken for mind, and this obstacle appears as originally pure in its own nature. Therefore, appearance and mind are not abandoned, but are perfected in the great self-liberation, and merge into one in the non-dual space. Movement is the obstacle of thought, and thoughts and reflections are purified from their own nature, appearing as clearly visible, so radiation and contraction appear as dharmata, merging into the great emptiness purity. The appearance of various objects is the outward cut. The mind clings to it, which is the inward cut. It originally exists in a dharmata that does not touch or relate to each other. Because of not knowing the reality, clinging to the duality of grasper and grasped, merging into the great self-purification natural abiding. That is to say, because there is no "is" in the view, it transcends words and terms. Because there is no "is not" in meditation, there is no acceptance or rejection, and no negation or affirmation. Because there is no "is" or "is not" in action, artificial dharmas are liberated into dharmata. Because there is no abandonment or attainment in the fruit, it is considered to be self-reliant and independent. Fourth, the dharmas of samsara and nirvana appear as appearance, wisdom, body, and wisdom, so in the great nature that is not distinguished in samsara and nirvana, from the present moment, without adding or subtracting, it is believed that any appearing object and mind are like that. And, on that, just at the moment of recognizing "is", focus and abide