English
Water gathers, fire matures, wind stirs, the sky opens, this is the change of seasons. The second is the seed, seedling, branch, flower, and finally the fruit. Therefore, one must realize that the principle of dependent origination cannot be established from both forward and reverse perspectives. The inner realization relies on the bones in the charnel ground, namely ignorance, action, consciousness, form, the six sense bases, contact, feeling, craving, grasping, existence, birth, old age, and death. Likewise, one must realize that clinging to the forward and reverse aspects of dependent origination is without inherent existence, and it accords with the Hearers' momentary self-illumination. They do not understand the meaning of the equality of all phenomena, such as cause and effect. They differentiate between conventional truth and ultimate truth. They cling to the self-nature of phenomena, and regard the coarse appearances of phenomena and persons, the grasper and the grasped, as ultimate truth. If one progresses on the path by realizing selflessness in this way. This is a Bodhisattva who has attained the eleventh ground, the Ground of Universal Light. In the Unsurpassed Yoga Tantra, the outsiders believe that. In ultimate truth, the wisdom of the Dharmadhatu is inseparable, pure, and free from the stains of the four extremes. In conventional truth, regarding all phenomena. They cling to both the pure Buddha-body and wisdom, and the impure aggregates, elements, and sense bases. Moreover, the secret mantra skillful means vehicle is also the great Mahayana. Completely purified Nirvana and suffering Samsara. Are also inseparable in conventional truth. It is merely the difference between the lower and the higher views. The inner path's skillful means view and great conduct are. Superior to the Unsurpassed Yoga. In ultimate truth, the seven treasures are the cause of self-nature, therefore superior. In conventional truth, the Dharmakaya wisdom is the nature of illusion, equal and complete as deities and goddesses. The supreme noble being who realizes the meaning of inseparable truth. Ultimate and conventional are inseparable. In reality, inseparably and deeply realizes in the depths of the mind. Without moving from the state of realizing the meaning of equality, emptiness is manifested. Conduct is uninterrupted, demonstrating the Great Seal of skillful means. If conduct is skillful means and view is wisdom, the two are inseparable and completely pure, then does it mean that one has completely leaned towards the side of annihilation?
Chinese
所谓的“一切清净”，并不是去除不净之物后才变得清净。而是在显现和行为的时候就是清净的。因此，在世俗谛中，也不应以二取之相视一切法为虚假，因为一切法皆是菩提之精华。由于不了解胜义谛与世俗谛无二，以及菩提的平等性。所以在胜义谛中，本来清净的法性，即是无二之界与智慧。如悉地迦罗所说：于世俗谛三族姓之地，当观其自性；胜义谛清净之法性，亦是无相之法性。如是修习。以证悟之智慧为缘而生起，于四座中，在世俗谛三族姓之地观修本尊，即是有相与无相交替修习，且于十一支之行，在事行瑜伽中行持。由于未见自生之成就与任运成就平等。所以在胜义谛中，一切法皆是清净智慧之瑜伽加持，是金刚界之化现，是本尊之坛城。如《一切秘密续》所说：智慧秘密之殊胜者，是佛陀无上之智慧。三界一切诸有情，皆是大坛城之体性。如是。因此，行为是取舍，以及使本尊智慧勇识趋近成就之瑜伽之地。一切诸法，以见修行如虚空般斩断。一切烦恼执着，如无碍虚空中狂风飘动。以修习，心中一切分别执着，如无畏之河中大鱼游动。如是观待瑜伽之见、修、行。如嘿汝嘎等，如是观察诸法之实相，并确定、区分过失与障碍之所缘。无谬之义理宗见是：如上所说之过去一切高低乘，以及世间一切颠倒之见，若能于自生之大智慧中善加观察，则自性无有任何偏颇，显现却无有任何阻碍。自性平等，从未偏离法界。那么，平等性之意义本身又是如何的呢？因为平等性不是任何自性，所以一切法皆是平等性，其体性无法以任何方式来表示。执着于平等性
English
The so-called "all pure" is not purified by removing impure things. But it is pure at the time of appearance and behavior. Therefore, in the relative truth, one should not regard all dharmas as false with dualistic appearances, because all dharmas are the essence of Bodhi. Because one does not understand the non-duality of the ultimate truth and the relative truth, and the equality of Bodhi. Therefore, in the ultimate truth, the originally pure Dharma-nature is the non-dual realm and wisdom. As it is said in the Siddhi Kara: In the relative truth, in the land of the three lineages, one should contemplate its own nature; the pure Dharma-nature of the ultimate truth is also the Dharma-nature without characteristics. Thus meditate. Generated by the wisdom of realization, in the four sessions, in the relative truth, in the land of the three lineages, contemplate the deity, that is, practice alternately with characteristics and without characteristics, and in the practice of the eleven branches, practice in the Kriya Yoga. Because one has not seen the equality of self-generated accomplishment and spontaneous accomplishment. Therefore, in the ultimate truth, all dharmas are the blessings of the yoga of pure wisdom, which is the manifestation of the Vajra realm, and is the mandala of the deity. As it is said in the Tantra of All Secrets: The supreme secret of wisdom is the supreme wisdom of the Buddha. All sentient beings in the three realms are the nature of the great mandala. Thus. Therefore, behavior is acceptance and rejection, and the place of yoga where the deity's wisdom hero approaches accomplishment. All dharmas, cut off with the view of practice like the sky. All afflictions and attachments, like a strong wind blowing in the unobstructed sky. By practicing, all the discriminations and attachments in the mind are like big fish swimming in the fearless river. Thus, look at the view, practice, and behavior of yoga. Like Heruka and others, thus observe the reality of all dharmas, and determine and distinguish the objects of fault and obstacles. The unerring doctrinal view is: All the past high and low vehicles mentioned above, and all the inverted views of the world, if one can carefully observe in the self-generated great wisdom, then the self-nature has no bias, and the appearance has no hindrance. The self-nature is equal and has never deviated from the Dharmadhatu. Then, what is the meaning of equality itself? Because equality is not any self-nature, all dharmas are equality, and its nature cannot be represented in any way. Attachment to equality
Chinese
没有任何偏执和觉悟。被称为菩萨，只是一个名称。最初从任何地方都没有来，最终也不会去往任何地方。现在也不停留在任何地方。因为没有任何有境的觉悟，所以只有自证。三世诸佛和三界一切众生都安住于菩提心中，因此而觉悟。一切菩提心，都难以用思维去衡量，而且非常深奥。因为超越了境和有境，所以过去不可见，现在不可见，未来也不可见。是完全清净的，所以是菩提。心的自性是什么样的呢？如果问，菩提就是心。因此，心和菩提是无二无别的。三界一切众生，没有遗漏，没有剩余的一切，以及三世所包含的一切法，都是自生智慧心性的自显现。如果从有中去寻找，那就是对事物的虚假安立。会堕入八种虚假安立，并且会迷失。这八种虚假安立是：认为境、识、心、觉是不同的，这是像普通人一样地虚假安立。如果认为我具有常恒的体性，那就是外道。如果认为三世实有，那就是执着于微细的能取所取，是小乘的胜义谛。如果认为所取是胜义谛，并且是缘起因果，那就是缘觉。如果认为微细的能取所取的自证是刹那生灭的，那就是唯识。如果认为显现如幻，并且认为是真实的，那就是中观。如果认为如幻的世俗是真实的，并且认为本性法界智慧无二的觉性是真实的，那就是克里亚。如果认为世俗的加持是天神的恩赐，并且认为胜义法界智慧无二的无边是真实的，那就是瑜伽的虚假安立。这些都是在无二中执着为二，并且因为偏执而远离了事物的边，所以是对存在的虚假安立。如果在胜义谛或真实中，从一无所有中去寻找，那就是诽谤。诽谤真谛。诽谤真实。诽谤确定。诽谤无有行境。诽谤无有内外。诽谤自性。诽谤无有取舍。诽谤大智慧。诽谤大本体。会迷失并堕入十种诽谤的境地。这十种诽谤是：法性空性是境识和轮回的因果。
English
There is no bias or realization whatsoever. The term "Bodhisattva" is just a name. Initially, it doesn't come from anywhere, and ultimately, it doesn't go anywhere. It doesn't abide anywhere in the present either. Because there is no realization of an object-possessor, it is merely self-awareness alone. All the Buddhas of the three times and all sentient beings of the three realms abide in the Bodhicitta, and thus they awaken. All Bodhicittas are extremely difficult to examine with the mind and are very profound. Because they have transcended object and object-possessor, the past is unobservable, the present is unobservable, and the future is unobservable. They are completely pure, hence Bodhi. What is the meaning of the nature of mind? If asked, Bodhi is the mind. Therefore, mind and Bodhi are non-dual and inseparable. All sentient beings of the three realms, without exception, without remainder, and all phenomena encompassed by the three times, are the self-manifestation of the self-arisen wisdom mind. If you search for it from existence, it is an imputation onto things. You will fall into eight imputations and become lost. These eight imputations are: Believing that object, consciousness, mind, and awareness are different is an imputation like that of ordinary people. If you believe that the self has a permanent nature, that is a Tirthika. If you believe that the three times are substantially existent, that is clinging to subtle grasping and being grasped, which is the ultimate truth of the Shravakas. If you believe that the grasped is the ultimate truth and is dependent origination, cause, and effect, that is a Pratyekabuddha. If you believe that the subtle self-awareness of grasping and being grasped is momentary arising and ceasing, that is Cittamatra. If you believe that appearances are like illusions and are true, that is Madhyamaka. If you believe that the conventional, like illusions, is true, and that the awareness of the ultimate Dharmadhatu wisdom being non-dual is true, that is Kriya. If you believe that the conventional blessing is the grace of the deities, and that the ultimate Dharmadhatu wisdom being non-dual and limitless is true, that is an imputation of Yoga. These are all clinging to duality in non-duality, and because of bias, they are separated from the extremes of things, so they are imputations of existence. If, in the ultimate truth or reality, you search for it from nothingness, that is denigration. Denigrating the true truth. Denigrating reality. Denigrating certainty. Denigrating that which has no object of experience. Denigrating that which has no inside or outside. Denigrating self-nature. Denigrating that which has no acceptance or rejection. Denigrating great wisdom. Denigrating the great essence. You will become lost and fall into the state of ten denigrations. These ten denigrations are: Dharmata emptiness is the cause and effect of object-consciousness and samsara.
Chinese
因为地基没有稳固，就认为什么都没有，从而对六道众生的显现，施加因果的否定。认为我完全不存在，以及外道的常有论，以及对能取所取连细微的执着都没有，以及声闻的宗见，对于果，缘起的显现和内在的刹那也完全没有，以及缘觉，只有心的显现和脱离能取所取的自证也没有，以及唯识宗，世俗显现是心，胜义自性无生的显现如幻化也完全没有，以及瑜伽行中观，显现各自成为微尘，因此显现和体性脱离边际的觉性完全没有，以及经部行中观，天和天女的自在和界智慧二取不二的觉性也没有，以及邬波衍那，显现天之自在中脱离边际的智慧二取不二也没有，就认为完全没有，从而施加于瑜伽。这就是对任何自性都没有成立的断灭空，各自的因果，以及如来藏等所知之自在显现的量施加否定，因此施加否定的邪见会堕入地狱。不是这样的，如果从有无二者中去寻找，就会变成那么多的增益和损减，最终不承认的时候，就会变成没有指示的黑暗山谷，就像切断圆球的鸟巢方向一样，消除知见的边，这是菩萨的事业，是事业瑜伽的授记。如果不对那么多的内容进行指示，就会出现错误，如果那样在其他地方寻找就会有过失。因此，说天空是有还是没有，愚笨的人们就会争论。有智慧的人对于天空的自性，因为开辟了所有的空间，所以不会执着于没有，因为没有成立为实物的自性，所以不会执着于有。意义是心性自身显现无有偏颇周遍显现，因此是有的一切的体性，心性自身没有成立为实物的自性，因此是有无一切的体性。因此，心性仅仅可以用声音来表达，但是，体性是这个，例子是这样的，用语言指示和用心衡量是困难的。如果说与执着于有和无的所诠释的名相相违，那又有什么办法呢，因为没有偏颇而且