English
Since all these appearances seem impossible to cover even with the hand of the all-knowing, and the power of self-awareness is unceasing in all ways, and the externality of self-appearance is without cessation, they are equal. If measured by the ultimate measure that discerns the inseparability of the two truths, then these two have no inherent good or bad, no difference in essence, no difference in location, and no difference in time. Because they are inseparable, they are equal in a way that transcends thought. Therefore, all the elaborations of duality, such as pure and impure, are merely imputed by the mind. From the perspective of the objects themselves, there is not even a little bit of establishment. Therefore, all phenomena of samsara and nirvana, if appearing, are equally appearing; if true, are equally true; if false, are equally false. Everything does not go beyond the great equality free from elaboration. Therefore, without any affirmation, negation, clinging, or grasping, by leaving it in its own place, whatever appears arises as the play of wisdom. This is the key point. If one does not understand this and clings to affirmation and negation with a mind of grasping and fixation, then anything can become a basis for delusion, just as sentient beings are deluded by clinging to the power of the initial great luminosity as self. Similarly, from the speech of the Buddhas above to the speech of the six realms below, whether it is the Dharma endowed with true meaning, or the evil words of perverse philosophies, or the intermediate categories of the unstated, all these appearances, in terms of ultimate truth, are like the sound of an echo in a rock valley, which cannot be found anywhere inside or outside. They are equal in being without inherent birth, but in terms of conventional truth, they appear in the form of names, words, letters, etc., and the ability to communicate and so on is also unceasing and equal. Even at the very moment of such appearances, they are inherently unborn. Although unborn, the essence of names, words, and speech appears. If examined wrongly, all sounds do not go beyond the nature of emptiness, unspeakability, and letters. If one understands this way, one will not be bound by anything, and all sounds and speech will not go beyond the recitation of mantras. If one does not understand this and clings to self-characteristics, then one will be bound by anything, just as it is said that reciting fierce mantras with a self-characteristic understanding leads to wrong paths. Similarly, in the realm of mind, in the pure aspect, there are the mind-holdings of the generation stage and completion stage, such as the clear appearance of deity forms. In the impure aspect, there are the five poisons, the three poisons, and the root clinging to self, etc. In the intermediate aspect, there are thoughts of good, non-good, and unstated.
Chinese
无论生起何种念头和想法，都未超出根本心性唯一的自力，心最初生起时是空性，中间住留时是空性，最终止息时是空性，远离三时生灭等戏论之相的一切法性大平等。因为戏离空性的自力未曾止息而显现，显现之时平等显现，住留之时平等住留，解脱之时平等解脱，一切无好无坏，在法性大平等的虚空中自然解脱，以本性无有转变、减少增多、去除安立之关键，无论显现什么，都无有取舍、破立，安住于自处，无需其他对治，自性自然解脱，一切皆显现为大智慧。如果不如是了知，执着于任何相，则会成为束缚，执着于自续的生起次第，则会误入鲁扎等道，执着于自相的方便道，则会转生为胎生之虫等，如诸续部中所说。因此，对于包含显现、声音、念头集合的任何法，都应无有取舍、破立，对法性平等的意义具有定解，不从其状态中动摇，这是修习等持的方式。在后得行持中进行区分时，只要能取所取的错觉未在法界中清净，世俗的业和业果等都是真实不虚存在的。因此，在以无执如幻的见解确定的状态中，以方便智慧双运的大道，修持具足三殊胜的善根等，如理如法地进行取舍，而不是被空谈者所欺骗，这一点至关重要，邬金三世知者也曾如此教诫。就此而言，乃至在墙壁上绘制的佛像，显现在低劣众生乃至旁生动物的眼前，以及仅仅一次听闻殊胜的陀罗尼咒语和佛号等，以及对三宝生起一刹那的清净心，念诵一句皈依词，或竖起一只手掌，或向空中抛撒一朵花，乃至这些都不会从解脱的果实中退转，如经续论典的量中所说。
English
Whatever thoughts and ideas arise, they do not go beyond the self-power of the sole nature of mind. Mind is empty in the beginning when it arises, empty in the middle when it abides, and empty in the end when it ceases. It is the great equality of dharmata, free from all the characteristics of elaboration such as arising and ceasing in the three times. Because the self-power of the emptiness free from elaboration arises without ceasing, it arises equally when it arises, abides equally when it abides, and liberates equally when it liberates. Everything is without good or bad, and it is naturally liberated in the space of the great equality of dharmata. Because of the key points of being free from change, decrease, increase, removal, and establishment in its nature, whatever arises is free from acceptance and rejection, denial and affirmation. By leaving it in its own place, it is naturally liberated by itself without the need for other antidotes, and everything appears as great wisdom. If you do not understand this and cling to any characteristics, it will become a bondage. By grasping the generation stage as self-existent, you will stray into the path of Rudra, etc. By clinging to the path of means as self-characterized, you will be born as a worm in the womb, etc., as stated in the tantras. Therefore, for any dharma included in the collection of appearances, sounds, and thoughts, one should be free from acceptance and rejection, denial and affirmation, and have confidence in the meaning of the equality of dharmata. To remain unmoving from that state is the way to practice samadhi. In the context of distinguishing through subsequent conduct, as long as the illusion of grasping and being grasped has not been purified in the dharmadhatu, the conventional karma and its results are undeniably real. Therefore, in the state of being certain of the view of non-grasping like illusion, it is extremely important to practice the great path of the union of skillful means and wisdom, to accomplish the roots of virtue with the three supreme qualities, and to properly engage in acceptance and rejection, rather than being deceived by empty talkers, as Orgyen the Knower of the Three Times also advised. In that context, even a painted image of the Buddha on a wall, appearing in the eyes of inferior beings, even animals, and hearing a special dharani mantra and the name of the Buddha even once, and generating a moment of pure mind towards the Three Jewels, reciting a single word of refuge, or raising one palm, or scattering a single flower into the sky, even these will not turn back from the fruit of liberation, as it is stated in the authoritative scriptures of sutras, tantras, and shastras.
Chinese
应当清净庸俗显现，生起定解。于法性不可思议之义忆念之中，不诽谤佛法与补特伽罗，主要致力于修习自相续之不清净错乱显现之方便。因此，自性圆满种姓，原始大光明超越系缚解脱者，是为离系之基。其上之遮蔽垢染，无有自性之客尘，是为所离。彼之对治，属于道谛之眷属等，是为离系之因或离系者。最终远离一切障碍，安住于基位之各别功德现前，成为具足二种清净之究竟圆满佛陀，自显之三身刹土事业利他，是为智慧之无量游舞，是为离系之果。此时，阿赖耶识及八识聚皆于法界中清净，故断绝学道之证得，亦断绝道谛。然自性光明离障之大心或无漏智慧究竟显现，故纵然不具足丝毫执著能所异体之分别念，然以平等无偏之智慧光明一刹那，一时照见三时一切所知。无有分别之大悲周遍不断，乃至轮回未空之际，恒常周遍任运成就之事业，无勤进入所化之境，故令一切有情安立于暂时与究竟之利乐荣华，是为获得究竟转依之故。此之转依亦仅是说如实显现远离一切障碍之无漏智慧之分位而已，而非低劣乘众所欲求之转依体性，以其与三时转变相离之法性不可思议自性，自生无思之无为智慧而作区分之故。因此，佛陀之智悲力等不可思议智慧，与法界无有差别，无二无别，故永不可能断绝。智悲力三者之事业所入之境，所化有情之界亦无有边际之故。
English
One should purify impure appearances and generate certainty. While remembering the meaning of the inconceivable nature of reality, one should not slander the Dharma or individuals, but mainly strive for the means to purify the impure, deluded appearances of one's own mindstream. Therefore, the naturally complete lineage, the great primordial luminosity that transcends bondage and liberation, is the basis of separation. The adventitious stains that obscure it are what is to be separated. The antidote that eliminates them, along with its retinue, which belongs to the truth of the path, is the cause or agent of separation. Ultimately, having separated from all obscurations and having manifestly realized the distinct qualities that abide in the ground, the ultimate state of perfect Buddhahood, possessing the three kayas, pure lands, activities, and enlightened actions that are self-manifest, is the immeasurable play of wisdom, which is the result of separation. At this time, since the alaya and the eight consciousnesses are purified into the expanse, the attainments of the path of learning cease, and the truth of the path also ceases. However, since the great mind of naturally luminous, unobscured, or the ultimate, undefiled wisdom is manifest, even the slightest clinging to the duality of subject and object is absent. Yet, with a single moment of impartial, unbiased wisdom, all knowable phenomena of the three times are seen simultaneously. Because great compassion without object is continuous and uninterrupted until the end of samsara, the spontaneously accomplished activities that are constant and pervasive effortlessly engage with the objects to be tamed, thus establishing all sentient beings in the glory of temporary and ultimate benefit and happiness, which is due to the attainment of the ultimate transformation of the basis. This transformation of the basis is spoken of only as the aspect of the undefiled wisdom that is free from all obscurations being manifestly realized as it is, and it is not the transformation of the basis that is desired by the inferior vehicles, because it is distinguished by the inconceivable nature of reality that is free from the changes of the three times, the unconditioned wisdom that is self-arisen and beyond thought. Therefore, the inconceivable wisdom of the Buddha's knowledge, love, and power, etc., is inseparable from the dharmadhatu, being undifferentiated and of one taste, so it is never possible for it to be interrupted. And because the field in which the activities of knowledge, love, and power engage, the realm of sentient beings to be tamed, is also without limit.
English
Ra. Furthermore, until all those to be tamed are tamed, and the completion of the manifestations of the body, wisdom, qualities, activities, will not change, therefore, no one can measure the limit of its boundary, the number of its forms, and the time or duration, it is as long as the existence of the dharmadhatu and the realm of sentient beings. Therefore, in the Madhyamakavatara it says: "The peaceful body is clear like a wish-fulfilling tree, and like a wish-fulfilling jewel, it is without conceptualization. To liberate beings, it is always for the benefit of the world. This is appearance free from elaboration." Thus it is said. This vajra state is beyond the comprehension of ordinary beings, and is a difficult state to realize, it is the field of experience known by the Buddhas themselves. In the Uttaratantra it says: "The Buddha-dhatu and the Buddha-bodhi, and the Buddha-qualities and the Buddha-activities, are not to be thought of even by pure sentient beings, this is the field of experience of the guides." Thus it is said. Therefore, all these appearances of endless and limitless elaborations of duality, such as Buddhas and sentient beings, samsara and nirvana, pure and impure, have never moved, do not move, and will not move from the realm of the great equality of the dharmadhatu. Therefore, do not defile anything with negation, affirmation, abandonment, acceptance, hope, fear, attachment, etc., but have faith, certainty, and stability in the self-born primordial nature, and the meaning that transcends bondage and liberation. This is to condense all the teachings, profound points, and essence of the definitive sutras, tantras, and instructions into one point. In the Tantra of the King of Vast Expanse it says: "Although one has power over all of samsara and nirvana, one has not moved from the meaning of equality. All is one Samantabhadra." And in the Kunje Gyalpo it says: "As it appears, so it is in reality, do not alter this by any means. In the unaltered king of equality, the intention of the non-conceptual dharmakaya is spontaneously accomplished." And in the Extensive Magical Net it says: "The king of self-awareness who realizes the meaning of equality, is like all the rivers flowing into the great ocean. In this great means of realizing the supreme meaning, all the immeasurable vehicles of liberation are gathered." And in the Spontaneous Precious Treasury it says: "Do not cling to anything, do not think of anything. Do not fabricate, leave it in its natural state. Non-fabrication is the spontaneous precious treasury, the Buddhas of the three times are