English
It exists. The object of Suchness Samadhi, the method of meditation, what to take on the path, the signs of habituation, which afflictions to purify, how the stages and paths appear, and what fruit is attained. First, the nature of all dharmas is to focus on emptiness. Second, do not conceptualize anything, do not grasp anything, and abide without focusing on anything. Third, not focusing on the path, taking the union of appearance and emptiness, the inseparability of appearance and emptiness, as the path. Fourth, self-liberation without any conceptualization is the sign of habituation. Fifth, which afflictions to purify? It is to purify the clinging to the reality of afflictions. Sixth, the stages and paths are: ever-increasing happiness and the ultimate path. Seventh, it is said that the Dharmakaya is attained. Third, the Nepalese master Śīlamañju said, "Suchness Samadhi has four aspects: which of the three bases, paths, and fruits it belongs to, which of the three kayas it belongs to, giving an example, and showing the sign." First, this Suchness Samadhi is the dharma of the base. Second, it is the Dharmakaya. Third, it is the sky and the vajra. The sign is the self-liberation of samsara, he said. Second, if explained according to the meaning of the words, the great master Padmasambhava said: "Vajra Wrathful One shows Suchness. Vajra has three aspects: the vajra of unborn meaning, the vajra of precious substance, and the vajra of signs and symbols. This is the vajra of unborn meaning." Ru Bi Ma La said: "Vajra has three qualities: because it is immutable, it is vajra; because it destroys others, it is vajra; because nothing can destroy it, it is called vajra." He said that these three are complete in the vajra of unborn meaning. The Nepalese Ru said: "Vajra means emptiness free from elaboration, and it is complete in Suchness Samadhi." Ru Padmasambhava said that there are three aspects to wrath: who is wrathful, who is wrathful towards, and how or by what means is one wrathful. Who is wrathful? The meaning of unborn emptiness is wrathful. Who is wrathful towards? Wrathful towards conceptual thoughts of signs. How or by what means is one wrathful? Wrathful naturally or forcefully. For example, just as darkness is dispelled when the sun rises, clinging to reality is pacified when emptiness is realized.
Chinese
如日玛拉说：所害和能害者，如太阳升起，雾气自然消散一样，证悟空性，则实执消灭。如巴拉波说：恶劣的习性不像对敌人发怒，例如冷触和热触一样显现出来，修习空性，则实执消灭。因为如是性的等持即是空性。第三，就修习等持而言，分为初学者、熟练者、成熟者三种情况。对于空性，修习声音总相、意义总相和意义自相三种。如是性结束。第二，周遍显现的等持分为三种：就意义的周遍而言，就词句的掌握而言，就修习而言。第一，作为本体的周遍显现的等持，其特征是具备如三位（上师）所说的十八种功德，这被认为是周遍显现的等持。也就是莲花生大师的观点。第一，确定周遍显现的等持；第二，解释词义；第三，分类；第四，作用；第五，名称；第六，不解释的过失；第七，解释的利益。第一是，在一切法中，仅仅是如幻的慈悲，即是周遍显现的等持的确定。第二是，如果不是称为慈悲的等持，而是称为周遍显现，这是什么意思呢？因为慈悲连接上下二者，所以称为周遍显现。第三，如果对此进行分类，则有三种。佛的周遍显现是大悲。众生的周遍显现仅仅是慈悲，即使是乌鸦和狼也有片面的慈悲。初学者以普遍的智慧修习意义总相。第四是，具有获得佛陀的作用。第五，名称是：大悲的，大慈的，大悲的，称为周遍显现的等持。第六是，如果不解释，则佛和众生二者都会断绝，因为会堕入轮回的深渊而无法连接。第七是，慈悲连接上下，使空性充满慈悲的味道。第二，如日玛拉。
English
Ru Bi Mala said: What is harmed and what harms, just as the mist naturally clears when the sun rises, realizing emptiness destroys the clinging to reality. Ru Balpo said: Bad habits are not like being angry with an enemy, but manifest like the touch of heat and the touch of cold. Meditating on emptiness destroys the clinging to reality. Because the samadhi of suchness is emptiness. Third, regarding the practice of samadhi, there are three types: beginners, those who are accustomed, and those who are mature. For emptiness, one practices the general sound, the general meaning, and the specific characteristics of the meaning. Thusness is complete. Second, the all-illuminating samadhi is threefold: in terms of the scope of meaning, in terms of grasping the words, and in terms of practice. First, the basis, the all-illuminating samadhi, is characterized by possessing the eighteen qualities held by the three Rus, which is exemplified as the all-illuminating samadhi. This is also Padmasambhava's view. First, identifying the all-illuminating samadhi; second, defining the term; third, classifying; fourth, the function; fifth, the names; sixth, the fault of not explaining; seventh, the benefit of explaining. First, among all dharmas, only compassion, which is like an illusion, is the identification of the all-illuminating samadhi. Second, if it is not called the samadhi of compassion, but is called all-illuminating, what does this mean? Because compassion connects the upper and lower, it is called all-illuminating. Third, if it is classified, there are three types. The Buddha's all-illumination is great compassion. The all-illumination of sentient beings is only compassion; even crows and wolves have partial compassion. Beginners meditate on the general meaning with general intelligence. Fourth, it has the function of attaining Buddhahood. Fifth, the names are: of great compassion, of great love, of great compassion, it is called the all-illuminating samadhi. Sixth, if it is not explained, both Buddhas and sentient beings will be cut off, because they will fall into the abyss of samsara and cannot be connected. Seventh, compassion connects the upper and lower, and emptiness becomes filled with the taste of compassion. Second, Ru Bi Mala.
Chinese
有七点：普贤光明的目标一个，修法两种，道中取舍三种，串习之相四种，所调伏的烦恼五种，所行持的地道六种，所获得的果位七种。第一，目标是三界众生。第二，修慈悲无偏。第三，道中取慈爱和悲心。第四，一切众生显现为父母。第五，调伏烦恼嗔恨。第六，加行道。第七，果位是获得报身。如是说。第三，如尼泊尔人说，普贤光明的等持是道之法，三身中是报身，譬如独子之母。相是为众生舍身命。如是说。第二，阿札拉说，断除嗔恨是也。如莲花生说，譬如热触在哪里，冷触就不存在；冷触在哪里，热触就不存在。譬如一个人，心中生起嗔恨时，就没有悲心；生起悲心时，就没有嗔恨。因此，这是不能同时存在的相违。普贤光明的悲心断除了嗔恨。如是说。如比玛拉说，随行和相违。修慈爱则悲心随之而行，嗔恨则相违。如是说。如尼泊尔人说，执着常声的增益，以及非声之定解，如刹那不能同时存在相违，悲心断除嗔恨。如是说。第三，修持的方法是，从上述空性的状态中，悲心自然生起，缘众生的悲心修持，普贤光明的等持就圆满了。第三，因的等持分三种。第一，从意义周遍的角度来说，本体因的等持具有十八种特征，因此它代表了因的等持。其中，如莲花说，第一，一切法中，蓝色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字是字形，是因的等持。第二，如果说是字形的等持，那为何说是因呢？因为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字是所依的宫殿和所依的诸佛生起的因。第三，有三种，佛陀的心是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，具有五种智慧，一切众生的脉结中，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字自然存在，业和
English
There are seven points: the object of Samantabhadra's luminosity is one, the methods of meditation are two, the things to take and discard on the path are three, the signs of habituation are four, the afflictions to be subdued are five, the stages and paths to be traversed are six, and the fruits to be attained are seven. First, the object is sentient beings of the three realms. Second, meditate on impartial compassion. Third, take loving-kindness and compassion on the path. Fourth, all sentient beings appear as parents. Fifth, subdue the affliction of hatred. Sixth, the path of application. Seventh, the fruit is the attainment of the Sambhogakaya. Thus it is said. Third, as the Nepalese says, the Samadhi of Samantabhadra's luminosity is the Dharma of the path, among the three Kayas it is the Sambhogakaya, like a mother with an only child. The sign is giving up body and life for sentient beings. Thus it is said. Second, Acharya says, cutting off hatred is also. As Padmasambhava says, for example, where there is hot touch, there is no cold touch; where there is cold touch, there is no hot touch. Likewise, when hatred arises in a person's mind, there is no compassion; when compassion arises, there is no hatred. Therefore, this is a contradiction of not being able to exist simultaneously. The compassion of Samantabhadra's luminosity cuts off hatred. Thus it is said. As Vimalamitra says, following and opposing. By meditating on loving-kindness, compassion follows, and hatred opposes. Thus it is said. As the Nepalese says, the imputation of clinging to the permanence of sound, and the ascertainment of non-sound, like moments that cannot exist simultaneously in contradiction, compassion cuts off hatred. Thus it is said. Third, the method of practice is that from the state of emptiness mentioned above, compassion arises spontaneously, meditate on compassion focused on sentient beings, and the Samadhi of Samantabhadra's luminosity is completed. Third, the Samadhi of the cause has three aspects. First, from the perspective of meaning encompassing, the basis of the Samadhi of the cause has eighteen characteristics, therefore it represents the Samadhi of the cause. Among them, as Padma says, first, among all Dharmas, the blue Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable is the form of a letter, it is the Samadhi of the cause. Second, if it is said to be the Samadhi of a letter, then why is it called the cause? Because the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the cause of the arising of the supporting palace and the supported deities. Third, there are three, the Buddha's heart is the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) which possesses the five wisdoms, in the knot of the veins of all sentient beings, the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) naturally exists, and karma and
Chinese
以颇哇吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）用心观修。第四是事业：是产生所依和能依的事业。第五是名称：名为产生因的种子字之字母的等持。第六，如果不指示，则生起次第不具备仪轨，且不会圆满。第七，指示了仪轨就会圆满，如是说。如比玛拉说：首先，目标是专注于字母。观修方法是像突出一样观修。在道上带着相。征相是生起次第会显现。烦恼断除，见解清净。是资粮道和加行道。果是获得化身，如是说。如瓦波说：从基、道、果三者来说，是暂时的果。从三身来说是化身。例子是种子。征相是显现光明，如是说。第二，字压：以燃烧的蓝色大武器，从虚空中央出现水滴。从这之中，如莲花说：大武器是指颜色，也指草的叶子，也指刀剑，也指男女的性器官，但在这里说是指所依的宫殿和能依的本尊吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。大武器是具有五种智慧。蓝色是吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）的颜色。燃烧是说从那个吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中散发出许多字母又聚集起来。如比玛拉说：佛陀的意是心的象征，不变故为蓝色，相好燃烧故。如瓦波说：代表具有所依和能依之因的蓝色吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）光芒燃烧。如莲花说：虚空中显现的虚空，孔隙虚空，无为虚空，法性虚空四种，这里指的是法性虚空。没有中间、边际、中央。水滴有两种：为了意义凝聚是水滴，为了意义到达是水滴。第一种是：那个吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）具有五种智慧所以凝聚。第二种是：到达所依和能依之上，如是说。如比玛拉说：从法界如虚空中央一样，慈悲如水滴般显现。如瓦波说：虚空是法身，蓝色大武器是报身，水滴说是化身。第三，如果修持，就观想一个像用金银熔铸的吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。因的等持就结束了。第二是所依宫殿的观