English
Therefore, it becomes fruitless and perishes. Therefore, those who wish to truly accomplish, Should hear this supreme teaching, In whom there is no conceptualization, This is said to be like the sky. All inner and outer dharmas, Without distinguishing cause and effect, Samantabhadra, the equal sovereign, Whose nature is originally like that, The essence of all views is gathered, The Bodhicitta is like the sky. Whoever knows it as vast and expansive, There is no other view than this. Thus it is said. From the tantra that gathers the intentions of all the Tathagatas, the tenth chapter. Therefore, it is said that all the vows and conduct of all the Buddhas are gathered, The view pervades like the sky. In mind, dharma, and the sky, Everything pervades and expands everywhere. Therefore, all the dharmas of the mind, Without departing from the state of Samantabhadra, If there is no loss of great bliss, Then desire arises like the earth. Likewise, in all the dharmas of the mind, Losing oneself in the nature of the Buddha, If there is no duality of time and continuity, Conduct is like the great flow of a river. Appearance is like non-appearance, Existence and non-existence, permanence and cessation, pleasure and pain, Good and bad, clean and unclean, pleasure and pain, Originally, it is the enjoyment of Samantabhadra. In whom there is no attachment to clean or unclean, In whom there is no conceptualization of anything, Unenlightened, enjoying in bliss, Therefore, the actions of the Buddha are without error, Because whatever is done is without fault, The innate wisdom of bliss arises, Whatever is done, flowers grow. By practicing without abandoning, one is a Buddha. Like a universal monarch, Even if one acts in faults, virtues appear. Wherever the enjoyment of the mind arises, There is not a single one who is not a Buddha. Some have the nature of ministers, Words of defilement and so on, Because they do not understand the conduct of the mind, They constantly go with the eight sufferings. Therefore, for those who are mistaken, After hearing this definite conduct, Like darkness to light, Faults themselves appear as virtues. The conceptual conduct of Bodhicitta, With peace and gentleness as the nature of dharma, Being in harmony with others is equality itself, In whom there is no conceptual Bodhicitta, Because there is no distinction between self and others, Not grasping as mine, not grasping as I, Because there is no fault and virtue, Not abandoning faults and virtues, both are possessed. Because all dharmas are known like the sky, Without self-nature, it pervades everything.
Chinese
以菩提心而总思维，无生无死任运成。一切法本初不变故，三时一切超于信境。大甘露之自性中，不依赖于修行之方便。于轮回之法无论如何修，不束缚解脱而二资粮圆满。普贤自身之庄严，于欲乐功德五者圆满。不散乱禅定是庄严故，修持而成殊胜成就。甘露亦是称彼者，烦恼痛苦轮回之法，如梦一般于虚空，如边际般遍布而住者，业与异熟亦不变。内外器情一切诸法，本初即是普贤王如来，若知三时无有变异，亦称彼者为佛陀。此普贤之行中，菩提心证悟之行，与三时诸佛之行，无有不摄于此义中者。如是说。一切如来之密意汇集之续中，第十一章。之后讲述一切佛陀之事业。佛与有情无二中，为了断除误入歧途之过失，无论佛陀作何事业，皆称为事业圆满。佛陀事业圆满者，若知过失即是功德，轮回即是涅槃，一切不舍任运成就。法性心性虚空性，无别体性平等故，有为法亦如是故，谁亦未作亦未修饰。非是因缘业果所系，一切无作本初清净。如虚空般清明之中，自证智慧虚空生。不执不摇法性中，不变不缘觉性中，明朗不杂如光般，无有从生至灭之时。一切事物法性缘，业与烦恼痛苦大，因果本初即涅槃。此乃事业圆满者，诸法一切从本初，自性本初即清净故，无有变异之故为空，如虚空般平等而住。佛陀事业委托者，譬如大海水波般，未了悟即是大海者，水波非从他处生。事业如海
English
By contemplating with Bodhicitta, spontaneously accomplished without birth or death. Since all dharmas are primordially immutable, all three times transcend the realm of belief. In the nature of the great nectar, it does not depend on the means of practice. No matter how one practices in the realm of samsara, without being bound, liberation perfects the two accumulations. The adornment of Samantabhadra himself, complete with the five qualities of desirable enjoyment. Since non-distraction and samadhi are ornaments, practice transforms into supreme accomplishment. Nectar is also what it is called, the afflictions, suffering, and dharmas of samsara, like a dream in the sky, like the horizon, pervading and abiding, karma and its ripening do not change. All external and internal phenomena, from the beginning, are Samantabhadra, if one knows that there is no change in the three times, that is also called Buddha. In this conduct of Samantabhadra, the conduct of realizing Bodhicitta, and the conduct of the Buddhas of the three times, there is nothing that is not included in this meaning. Thus it is said. From the tantra that gathers the intentions of all the Tathagatas, the eleventh chapter. Then, speaking of the activities of all the Buddhas. In the non-duality of Buddha and sentient beings, in order to cut off the fault of straying into wrong paths, whatever activities the Buddha performs, it is called the perfection of activities. The perfection of the Buddha's activities is, if one knows that faults themselves are virtues, samsara itself is nirvana, everything is spontaneously accomplished without abandonment. Dharmata, mind-nature, and space itself, without difference, the essence is equal, therefore, conditioned dharmas are also like that, no one has made or embellished them. It is not dependent on causes, conditions, karma, and results, everything is unmade and primordially pure. In the clarity like space, self-awareness, wisdom, and space arise. In the unattached and unwavering dharmata, in the unchanging and unobjective awareness, clear and unmixed like light, there is no time from arising to ceasing. All phenomena are conditioned by dharmata, karma, afflictions, and great suffering, cause and effect are primordially nirvana. This is the perfection of activities, all dharmas from the beginning, the nature is primordially pure, because there is no change, it is empty, abiding in equality like space. The entrustment of the Buddha's activities is like the waves of the ocean, those who do not realize that it is the ocean itself, the waves do not arise from elsewhere. Activities like the ocean
Chinese
如浪潮一般。 同样，佛陀的事业也一样。 除了菩提心之外， 没有另外的事业可以显示。 心和心所是事业。 菩提心的自性， 并非如此这般任何事物。 事业无论寻找与否， 都是无所造作的本来事业。 例如，外面的扁平石头， 即使看见水池，也不会环绕四周。 同样，不了解真相的人， 即使显示真理，也会努力走向邪道。 因为没有完成和成就之时， 所以坚定不移地精进。 因此，瑜伽士们聚集在一起， 为了确定的意义而修持此续。 例如，打开金矿， 金子的财富不会耗尽一样。 谁听到这个续的名字， 对于菩提的意义也不会耗尽。 例如，如果去了珍宝岛， 想要的财富不会耗尽。 一切都扩展为伟大的菩提。 即使寻找偏颇也找不到， 因为是无守护的真实誓言。 因为是普贤王如来， 除了这个誓言之外， 没有其他成佛之道。 誓言，指的是自己的心， 安住在佛陀的自性中， 轮回的痛苦连名字也没有。 在那里没有错误的理解和偏颇， 一切法都如虚空一般。 本来没有造作， 连争斗衰败的名字也没有。 因为没有迁变所以没有衰败。 一切都是普贤王如来的净土。 如果佛和众生没有分别， 争论的法是谁的法？ 从无到有地执着， 就像把虚空当作实物一样。 无论怎样也没有解脱，痛苦巨大。 例如，在盲人的面前， 将什么也没有看成是有的。 同样，颠倒的人们， 将无自性执着为偏颇。 像没有虫子的蜂巢一样行走， 寻找着没有解脱的束缚之因。 不是别人加害，而是自己承受。 痛苦没有解脱，多么迷惑啊！ 因此，这个伟大的誓言， 就像在大地上生长万物一样。 如果有心的誓言， 即使是地狱的处所也是法性界。 痛苦之因也是菩提心， 从执着分别中生出智慧。 例如，白色的樟脑， 即使进入毒中，毒也变成药。 四百零四种疾病产生， 一切众生的心性就是这个誓言。 即使享用轮回的法， 因为轮回本来就是佛， 烦恼。
English
Like the waves. Likewise, the activities of the Buddhas too. Other than the Bodhicitta, There are no separate activities to show. Mind and mental events are activities. The nature of Bodhicitta, Is not like this or that at all. Whether activities are sought or not sought, They are the unelaborated, original activities. For example, an outer flat stone, Even seeing a pond, does not circle around. Likewise, people who do not know the truth, Even if the truth is shown, strive for the wrong path. Because there is no time of completion and accomplishment, There is great diligence with unwavering determination. Therefore, yogis gather together, For the sake of the definitive meaning, practice this tantra. For example, when a gold mine is opened, The wealth of gold is inexhaustible. Whoever hears the name of this tantra, For the meaning of Bodhi, there is no exhaustion. For example, if one goes to the Jewel Island, The desired wealth is inexhaustible. Everything is expanded into great Bodhi. Even searching for bias, it cannot be found, Because it is a true vow without protection. Because it is Samantabhadra, Other than this vow, There is no other way to become a Buddha. Vow, which is called one's own mind, Abiding in the nature of Buddhahood, Even the name of the suffering of Samsara does not exist. There, there is no wrong understanding or bias, All dharmas are like the sky. Originally without fabrication, There is not even the name of strife and decay. Because there is no passing away, there is no decay. Everything is Samantabhadra's pure land. If Buddhas and sentient beings are without distinction, Whose dharma is the dharma of strife? Grasping from non-existence to existence, Like grasping the sky as a real thing. In any way, there is no liberation, great suffering. For example, in front of a blind person, Seeing what is not there as being there. Likewise, inverted people, Grasping what is without self-nature as bias. Like a bee going out of a worm-free hive, Searching for the cause of bondage without liberation. Not harmed by others, but taken by oneself. Suffering without liberation, how deluded! Therefore, this great vow, Like all things growing on the earth. If there is the vow of the mind, Even the place of hell is the realm of Dharma. The cause of suffering is also Bodhicitta, Wisdom arises from grasping and discriminating. For example, white camphor, Even if it enters poison, the poison also becomes medicine. Four hundred and four diseases arise, The mind-nature of all beings is this vow. Even enjoying the dharmas of Samsara, Because Samsara is originally Buddha, Afflictions.