Chinese
如是说。从《功德圆满》中说：法身无念自生是禅修，无有目标若能觉悟自义，则是无离无合之大禅定。如是说。这些是断除错谬、遮障、过失之五大分别的盟约。如是，四种安住法，三种三摩地，以及二十二根本誓句，总共二十九种法类，是指示此中要义的三颗钉，故不应错失要点。 现在将这些意义归纳为超越因果取舍的法性：烦恼、业和习气之浩瀚虚空，无有依凭，做着幻化之戏。欲从此解脱，当舍弃因果之重复。对此，再没有比这更好的方法了。因此，切莫动摇法性之见解，这乃是我心底深处之语。超越一切是、非是、亦是亦非是，至为重要。轮回中因果的错觉如同梦幻，现在必须从中解脱。若在因、业和烦恼的缘起上重复，则不会产生轮回的果报。如同没有种子，就不会产生苗芽。果是随顺因的，因此，若要使轮回止息，则必须断除其因，这是大家都赞同的。如云：诸法皆从因缘生，如来说是彼等因，彼等因之灭息者。如是说。断除因果颠倒之法，没有比自性大圆满更深的了。其规矩是，不应动摇见解，即法性自生之智慧。对此，超越希冀、恐惧和执着的边际，至为重要。在《普作王》中说：欲求安乐是贪着的疾病，无有欲求则能获得安乐。成佛并非通过努力而成就，不寻觅，安住于自性则自然成就。不寻觅，安住于自性，则安住于无念。如是说。此章节的要点是，指示了在此修持的自身要点，是重要的根本誓句。在《法界宝藏论》中说：指示了见解不应动摇法性，是第十章的注释。 第十章，指示了见解不应动摇法性。
English
Thus it is said. From 'Perfecting Accomplishments': Dharmakaya, non-conceptual, self-arisen, is meditation. Without an object of focus, realizing one's own meaning, is the great samadhi without separation or union. Thus it is said. These are the five great distinctions that dispel errors, obscurations, and faults. Thus, the four methods of abiding, the three samadhis, and the twenty-two root commitments, totaling twenty-nine categories of Dharma, are shown as the three nails that ascertain the essential points, so one should not miss the key points. Now, summarizing these meanings into the Dharmata that transcends cause and effect, action and seeking: This vast expanse of afflictions, karma, and habitual tendencies, without support, performs the play of illusory emanations. To be liberated from this, one must abandon the repetition of cause and effect. There is no other method superior to this. Therefore, cherish the non-wavering of the view of Dharmata. This is the profound utterance from the depths of my heart. Cherish that which transcends all is, is not, both is and is not. Liberation from the illusion of samsara, the cause and effect, which is like a dream, is necessary now. Furthermore, if one repeats the cause, karma, and afflictions as conditions, the result, samsara, will not arise. Just as without a seed, the sprout, its result, will not arise. Since the result follows the cause, to reverse samsara, everyone agrees that its cause must be stopped. As it is said: All dharmas arise from causes. The Tathagata has spoken of those causes. And whatever is the cessation of those causes. Thus it appears. The method for reversing the perverted cause and effect is none deeper than the self-existing Great Perfection. Its way is to keep the view unmoving from the self-arisen wisdom of Dharmata. It is extremely important to transcend hope, fear, and the extremes of grasping. In the 'All-Creating King' it says: Desiring happiness is the disease of attachment. By having no desire, one takes happiness. Buddhahood is not accomplished by striving. Without seeking, it is spontaneously accomplished by abiding in the natural state. Without seeking, rest in the natural state, abide in non-thought. Thus it is said. The point of this chapter is to show in one direction the essential points of practicing this, which is an important root commitment. From the 'Treasury of the Dharmadhatu': It shows that the view should not waver from Dharmata, it is the commentary on the tenth chapter. Tenth Chapter: Showing that the View Should Not Waver from Dharmata.