Chinese
或者知晓后置之不理，或者知晓后什么也不做，由此一切法皆被确立为无二。此时，所谓法无二，所谓平等性，所谓无生，所谓无自性，所谓空且无我，这些也都没有差别。因此，能够确立一切法为无二，这便是一切口诀的精华。因此称之为一切口诀的精华。大圆满的如幻之理达到究竟，以及执持幻名之其他乘，区分差别的章节，第三（章）。 如是宣说的大圆满之理，若简略而言之，一切法的根本都归于心和心显现，心的自性即是菩提，故称菩提心。所要开示的唯有这些。对大圆满之理具信之人，仅凭开示这些就能证悟和趣入。然而，对于那些执着于名相之教法和理智之教法的人，他们会这样想：我们的宗派是通过名相之义和理智而成立的，而大圆满之理与理智相悖，凡是与理智相悖的，都不可取。他们这样想着，舍弃了如意宝般的大圆满，而执着于如同系缚之宝般的各种宗派。对于这样的人，就舍弃了大圆满之理中著名的明点和广大等词语，而用普遍知名的词语来略述理智之法。其中，所谓菩提心，菩提（藏文：བོ་ངྷི་），即梵文（梵文天城体：बोधि，梵文罗马拟音：bodhi，汉语字面意思：菩提），意为知晓灭尽和不生，或者一切垢染完全清净，或者如实通达，或者无余遍知。所谓心，即梵文（梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心），意为种种之义，即对种种对境进行识别，或者以一种方式积聚一切行之种子，即串习的幻
English
Or, knowing, leave it in equanimity; or, knowing, do not accomplish anything that needs to be manifested. Thus, all dharmas are established as non-dual. At that time, what is called non-duality of dharmas, what is called equality, what is called unborn, what is called without self-nature, and what is called empty and without self, are also without distinction. Therefore, this which establishes all dharmas as non-dual is the very essence of all instructions. Therefore, it is called the essence of all instructions. The Great Perfection's view, like illusion, is perfected, and other vehicles that hold the name of illusion. The occasion for showing the distinction, the third (chapter). Thus, this Great Perfection's view that is taught, if taught in brief, the root of all dharmas is gathered into mind and mind's appearance alone. The very nature of mind is enlightenment, therefore it is called the mind of enlightenment. There is nothing more to be taught than this. Even those who have faith in the Great Perfection's view will realize and enter by merely being taught this. However, those who are attached to the teachings of words and the teachings of reason think like this: "Our established tenets are established by the meaning of words and by reason, but the Great Perfection's view contradicts reason. Whatever contradicts reason is not to be adopted." Thinking thus, they abandon the Great Perfection, which is like a wish-fulfilling jewel, and cling to various tenets that are like bound jewels. For such people, the terms famous in the Great Perfection's view, such as bindu and greatness, are set aside, and some aspects of the way of reason are briefly explained using commonly known terms. Among them, what is called the mind of enlightenment, enlightenment (Tibetan: བོ་ངྷི་), is called in Sanskrit (Sanskrit Devanagari: बोधि, Sanskrit Romanization: bodhi, Chinese literal meaning: bodhi), meaning knowing exhaustion and non-arising, or all defilements are completely purified, or truly understood, or completely known without remainder. What is called mind is called in Sanskrit (Sanskrit Devanagari: चित्त, Sanskrit Romanization: citta, Chinese literal meaning: mind), meaning various meanings, that is, distinguishing various objects, or accumulating the seeds of all actions in one way, that is, the illusion of habituation.
Chinese
应当像容器一样。秦德那吉达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。因为作意，所以是心。凭借与作意心相应的什么，对各种事物作意、动摇、进入，所以称为心。吉达玛那毗扎呀尔塔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），心和意意义相同。不像形体一样是顽固的，因为是了知和觉性的自性，所以称为心。这样，心和菩提的自性被区分开来，这是所缘的特征。本体的特征是无二。显现是两者不能同时存在。其中，所缘是通过分别意识而区分的心的行境。显现是通过感受而区分的心的行境。本体的特征是通过无垢智慧而区分的心的行境。其中，通过所缘的方面，可以安立存在和不存在等等的名称。通过显现的方面，可以安立正确和不正确的名称。通过本体的方面，可以安立成立和不成立的名称。其中，通过所缘的方面，也不能遣除增益的处所。通过显现的方面，能够断除增益，但不能遣除错乱。通过本体的方面，也能断除错乱。因此，随顺意识行境的心是低劣的。随顺感受的心是中等的。随顺无垢智慧行境的心是殊胜的。例如，对于火轮，通过所缘的方面，观想火和轮子同时各自存在。通过显现的方面，两者不能同时显现。当显现为轮子时，不显现为火。当显现为火时，不显现为轮子。通过本体的方面，两者不能成立。如果成立为轮子的本体，那么火将完全消失。如果成立为火的本体，那么轮子将完全消失。因此，在这里，仅仅显现为轮子时，就成立为火的本体。
English
It should be like a container. Cinta-na-citta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Because of attention, it is mind. By what, corresponding to attention and mind, does one attend to, agitate, and enter into various activities, therefore it is called mind. Citta-mana-vidyartha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), mind and intellect have the same meaning. It is not like a form, solidified, but because it is the nature of knowing and awareness, it is called mind. Thus, the distinction made between mind and the nature of enlightenment is the characteristic of the object of focus. The characteristic of essence is non-duality. Appearance is that the two cannot exist simultaneously. Therein, the object of focus is the domain of the mind distinguished by conceptual consciousness. Appearance is the domain of the mind distinguished by feeling. The characteristic of essence is the domain of the mind distinguished by immaculate wisdom. Therein, through the aspect of the object of focus, one applies terms such as existence and non-existence. Through the aspect of appearance, one applies terms such as correct and incorrect. Through the aspect of essence, one applies terms such as established and unestablished. Therein, through the aspect of the object of focus, one cannot even eliminate the basis of superimposition. Through the aspect of appearance, one can completely cut off superimposition, but one cannot eliminate delusion. Through the aspect of essence, one also eliminates delusion. Therefore, the mind that follows the domain of conceptual consciousness is inferior. The mind that follows feeling is intermediate. The mind that follows the domain of immaculate wisdom is supreme. For example, with respect to a fire wheel, through the aspect of the object of focus, one focuses on both the fire and the wheel as existing separately at the same time. Through the aspect of appearance, the two do not appear simultaneously. When it appears as a wheel, it does not appear as fire. When it appears as fire, it does not appear as a wheel. Through the aspect of essence, the two cannot be established. If it is established as the essence of a wheel, then the fire will completely disappear. If something is established as the essence of fire, then the wheel will completely disappear. Therefore, here, merely appearing as a wheel, it is established as the essence of fire.
Tibetan
་པ་ཡིན་ཏེ། འཁོར་ལོའི་ངོ་བོ་ཉིད་ནི་གཏན་མ་གྲུབ་པར་ཤེས་པར་བྱའོ། །སེམས་དང་བྱང་ཆུབ་ཀྱང་དེ་འདྲ་སྟེ། དམིགས་པའི་སྒོ་ནས་ནི་སེམས་དང་བྱང་ཆུབ་གཉིས་ག་འགོ་མཉམ་དུ་རྫས་སོ་སོར་ཡོད་པར་དམིགས་སོ། །སྣང་བའི་སྒོ་ནས་ནི་གཉིས་དུས་གཅིག་དུ་མི་སྣང་སྟེ། གང་གི་ཚེ་སེམས་སུ་སྣང་བ་དེའི་ཚེ་བྱང་ཆུབ་མི་སྣང་ངོ་། །གང་གི་ཚེ་བྱང་ཆུབ་དུ་སྣང་བ་དེའི་ཚེ་སེམས་མི་སྣང་ངོ་། །དེ་ལ་སེམས་སུ་སྣང་བ་ནི་སླུ་བའི་ཕྱིར་འཁྲུལ་བའོ། །བྱང་ཆུབ་དུ་སྣང་བ་ནི་མི་སླུ་བའི་ཕྱིར་ཕྱིན་ཅི་མ་ལོག་པའོ། །དེ་ལ་ངོ་བོ་ཉིད་ཀྱི་སྒོ་ནས་ནི་གང་སེམས་ཀྱི་ངོ་བོ་ཉིད་དུ་གྲུབ་པ་ཞིག་ན་བྱང་ཆུབ་ཀྱི་ངོ་བོ་ཉིད་གཏན་མི་འགྲུབ་བོ། །གང་བྱང་ཆུབ་ཀྱི་ངོ་བོ་ཉིད་དུ་གྲུབ་པ་ཞིག་ན་སེམས་ཀྱི་ངོ་བོ་ཉིད་གཏན་མི་འགྲུབ་སྟེ། དེ་བས་ན་སེམས་སུ་སྣང་བ་ནི་འཁྲུལ་པ་ཡིན་ཏེ། ཇི་ལྟར་སྣང་བ་དེ་ལྟ་བུའི་ངོ་བོ་ཉིད་མེད་པས། སྣང་བ་ཉིད་ན་བྱང་ཆུབ་ཀྱི་ངོ་བོ་ཉིད་ཡིན་ཏེ་སེམས་ཀྱི་ངོ་བོ་ཉིད་ནི་གཏན་མ་གྲུབ་བོ་ཞེས་ཤེས་པར་བྱའོ། །དོན་འདིས་རྫོགས་པ་ཆེན་པོའི་ཚུལ་ལས་ཉོན་མོངས་པ་ཉིད་རྣམ་པར་གྲོལ་བའི་ལམ་ཆེན་པོ། ལས་ཉིད་རང་བྱུང་གི་ཡེ་ཤེས། སྡུག་བསྔལ་ཉིད་བྱང་ཆུབ་བོ་ཞེས་གསུངས་པའི་དོན་ཡང་འདི་ལྟ་བུ་ཡིན་ནོ། །དེ་ལ་རྣམ་པར་གྲོལ་བ་དང་། རང་བྱུང་གི་ཡེ་ཤེས་དང་། བྱང་ཆུབ་ཅེས་བསྟན་པའང་། སེམས་ཅན་གྱི་ཉོན་མོངས་པ་དང་ལས་དང་སྡུག་བསྔལ་དུ་ཞེན་པའི་བློ་བཟློག་པའི་ཐ་སྙད་སོ་སོར་བསྟན་པར་ཟད་དེ། ངོ་བོ་ཉིད་ནི་དབྱེར་མེད་ཅིང་གཅིག་གོ། དེ་ལ་གཅིག་པ་ཞེས་བྱ་བའི་དོན་ཡང་གསུམ་སྟེ། འདི་ལྟར་མཚུངས་པའི་གཅིག་པ་དང་། གྲངས་ཀྱི་གཅིག་པ་དང་། དབྱེར་མེད་པའི་གཅིག་པའོ། །དེ་ལ་གཅིག་པའི་ཐ་སྙད་ཐམས་ཅད་ཀྱང་དུ་མ་བློ་ཟློག་པར་འདྲ་མོད་ཀྱི། རྟེན་གཞིའི་བྱེ་བྲག །དུ་མ་དམིགས་པ་དང་། གཅིག་དམིགས་པ་དང་། མི་དམིགས་པའི་བྱེ་བྲག་གིས་ཕྱེ་བ་ཡིན་ནོ། །དེ་ལ་མཚུངས་པའི་གཅིག་པ་གང་ཞེ་ན། འདི་ལྟར་ཀ་བ་ནི་བླ་གབ་འཛིན་པའི་མཚན་ཉིད་དེ། བུམ་པ་ནི་ཆུ་འཛིན་པའི་མཚན་ཉིད་དེ། གཉིས་གའང་བྱས་པའོ་ཞེས་བརྗོད་པ་ན། ཀ་བ་བྱས་པ་ནི་ཀ་བ་རང་གི་ངོ་བོ་ལ་གནས། བུམ་པ་བྱས་པ་ནི་བུམ་པ་རང་གི་ངོ་བོ་ལ་གནས་ཏེ། རང་རང་གི་མཚན་ཉིད་ཅན་ཡིན་པར་དམིགས་ཀྱང་། བྱས་པ་ཉིད་ལའང་ཐ་དད་མི་དམིགས་སོ། །བྱས་པ་ཐ་དད་མི་དམིགས་ཀྱང་དེ་ཀ་བའང་བུམ་པར་མི་ལྡོག །བུམ་པའང་ཀ་བར་མི་ལྡོག །བླ་གབ་
Chinese
是故，应当了知轮涅的自性是永不成立的。心与菩提亦是如此，从对境的角度来说，心与菩提二者同时观为各自不同的事物。从显现的角度来说，二者不会同时显现，当显现为心的时候，菩提不会显现。当显现为菩提的时候，心不会显现。其中，显现为心是由于迷惑而产生的错觉。显现为菩提是由于不迷惑而产生的如实。其中，从自性的角度来说，如果成立为心的自性，则菩提的自性永远不会成立。如果成立为菩提的自性，则心的自性永远不会成立。因此，显现为心是错觉，因为没有如其所显现的那样的自性。在显现本身中就是菩提的自性，应当了知心的自性是永不成立的。此义即是大圆满法中所说的，烦恼本身就是解脱的大道，业本身就是自生智慧，痛苦本身就是菩提的含义。其中，所说的解脱、自生智慧和菩提，只不过是为了遣除众生执着于烦恼、业和痛苦的分别施设的名称而已，其自性是无别的，是一体的。其中，一体的含义也有三种，即相似的一体、数量的一体和无别的一体。其中，所有一体的说法都相似于遣除多，但却因所依的基础不同，观多与观一不同，以及不观的差别而有所区别。其中，什么是相似的一体呢？比如柱子是具有支撑屋顶的特征，瓶子是具有盛水的特征，当说二者都是造作的时候，柱子是造作的，安住在柱子自身的体性上。瓶子是造作的，安住在瓶子自身的体性上，虽然观为各自具有各自的特征，但在造作本身上却不观为不同。虽然不观造作的不同，但柱子也不会变成瓶子，瓶子也不会变成柱子。屋顶
English
Therefore, it should be known that the nature of samsara and nirvana is never established. Mind and Bodhi are also the same. From the perspective of the object, mind and Bodhi are both regarded as different things at the same time. From the perspective of appearance, the two do not appear at the same time. When it appears as mind, Bodhi does not appear. When it appears as Bodhi, mind does not appear. Among them, appearing as mind is an illusion caused by confusion. Appearing as Bodhi is reality caused by non-confusion. Among them, from the perspective of self-nature, if the self-nature of mind is established, then the self-nature of Bodhi will never be established. If the self-nature of Bodhi is established, then the self-nature of mind will never be established. Therefore, appearing as mind is an illusion, because there is no such self-nature as it appears. In the appearance itself is the self-nature of Bodhi, and it should be known that the self-nature of mind is never established. This meaning is what is said in the Great Perfection Dharma, that affliction itself is the great path of liberation, karma itself is self-born wisdom, and suffering itself is the meaning of Bodhi. Among them, the so-called liberation, self-born wisdom, and Bodhi are just different names set up to dispel sentient beings' attachment to afflictions, karma, and suffering. Their self-nature is inseparable and one. Among them, there are also three meanings of one, namely, similar one, numerical one, and inseparable one. Among them, all statements of one are similar to dispelling many, but they are distinguished by the difference of the basis on which they depend, the difference between viewing many and viewing one, and the difference of not viewing. Among them, what is a similar one? For example, a pillar has the characteristic of supporting a roof, and a bottle has the characteristic of holding water. When it is said that both are made, the pillar is made and abides in the nature of the pillar itself. The bottle is made and abides in the nature of the bottle itself. Although they are viewed as having their own characteristics, they are not viewed as different in the making itself. Although the difference in making is not viewed, the pillar will not become a bottle, and the bottle will not become a pillar. Roof