English
Nala! In the relative truth, it is equally complete. The truly supreme noble one, without differentiating, realizes the ultimate truth and the relative truth, remaining unwavering in equality, and demonstrates the great mudra of skillful means. Skillful means and wisdom are completely pure. The so-called all-encompassing purity is not the purification by removing objects, but the purity in the union of appearances. Therefore, do not view the relative truth as false, because without understanding non-duality and equality, the purity of the ultimate truth is merely the nature of reality. The four wisdoms and qualities are the deities of the relative truth, and the practice of determination is the place of action. Because the spontaneously accomplished equality is not seen, all phenomena are completely pure as wisdom, the blessings are the emanations of the vajra realm, and distinguishing what to accept and reject is the place of the yogi. For all phenomena without exception, act as if cutting through the sky with bird tracks. All attachments and clinging, like great winds blowing in the sky. All conceptual attachments of the mind, like great fish swimming in the water. The yogi should view the view in this way. Having examined things in this way and distinguished the objects of focus, the faultless doctrine of meaning is that all high and low vehicles, and all worldly views, when thoroughly examined with great wisdom, appear as anything from the absence of inherent existence, without departing from the realm of inherent nature. What is the meaning of equality like? Equality is not any inherent nature, it is not everything, there is no such essence, there is no equality or conceptualization. What is called bodhicitta, where does it come from, where does it go? It is merely the self-awareness without conceptualization. Buddhas and sentient beings abide in the mind, and all bodhicittas, because they are extremely difficult to examine and extremely profound, are without object, non-object, and without a place of object. What is the nature of mind like? Bodhi is the mind. Since mind and bodhi are without distinction, it is all sentient beings, and all phenomena of the three times. If sought from existence, it is superimposition, and one will fall into the state of eight superimpositions. If sought from non-existence, it is defamation, and one will fall into the place of ten defamations. If sought from both existence and non-existence, it will not be taught in the scriptures. Therefore, foolish people argue whether space exists or does not exist. The wise do not grasp the nature of space as non-existent, nor do they grasp it as existent. The nature of mind is the essence of all existence and non-existence, it can only be expressed in words, but it is difficult to point out the essence of meaning and say, "This is it." What is the use of saying existence and non-existence?
Chinese
有。心性本自是佛，那是为了遣除见解的缘故。无二平等与佛陀，自性任运法界胜。菩提法性空无所思，如是之性无生灭。离边超越与解脱等，仅是假名安立而已。本来言诠词句道已断，心性彼等皆是自性中，彼等以言语诠释有何用？佛说甚难指示与测度。犹如不著之莲花般，乃是具有智慧者之行境，非是与一切共通者。是如来之行境，乃是士夫以极敏锐之智慧所能领悟。因此具慧者当精进。智慧之体性，事物名称数量，自性次第而分。先前某些是现量，六或八自性住处生起故，从智慧六根之方式宣说。确定无谬见亦是，为了五种智慧显现之缘故。八之体性即是彼性，因为与五和对境无有之故。因此是无境自明。识与明觉无二中，于如是性中金刚之智。离能取所取之自明觉，于无缘之方式中如是显现。又如大树任运成，外内器情本来清净。了悟意义本身亦是界性。此乃金刚平等性。知与行境无二故，一切无余一体之状态中。不杂圆满明空之身，无有能见与所见中，十方一切刹土皆能见。于任何处皆未见，乃是眼之胜。周遍明朗自性领会之声，无有听闻而为听闻之最胜。以喜悦而满足，乃是法之香。无有嗅者而为觉受之鼻。体验意义精要之味，体验之差别无有即是体验。于真实义上之触，触觉一切事物离触觉。通达一切法界之种种，自明觉王自显现。因此我执自明朗，具有我与离我之心。意义与有情无念而明，自生智慧通达一切。又以次第宣说意义数量，见二谛无二。显现次第了悟之顺序，四种道与四门和，近修道之数量
English
There is. The nature of mind is inherently Buddha, that is for the sake of reversing views. Non-duality, equality, and Buddha, self-nature spontaneously accomplished, excellent Dharmadhatu. Enlightenment, the nature of Dharma, emptiness beyond thought. Suchness and without arising or ceasing. Beyond extremes, transcendence, and liberation, etc., are merely nominal designations. From the beginning, words, expressions, and paths of words are cut off. The nature of mind, all of those are in self-nature. What is the use of expressing them in words? The Victorious Ones said it is difficult to indicate and fathom. Like an unstained lotus, it is the realm of activity for those with wisdom, not something common to all. It is the realm of activity of the Thus-Gone One, which individuals can realize with extremely sharp intelligence. Therefore, those with intelligence should strive. The characteristics of knowledge, the names, numbers of things, and the nature are distinguished in order. Some of the former are directly perceived, because six or eight abodes arise. It is spoken of from the perspective of the six faculties of wisdom. Seeing that is definitely not mistaken is also because the five wisdoms are manifest. The nature of the eight is that very nature, because it is without the five and the object. Therefore, it is self-luminous without an object. In the non-duality of perception and awareness, in suchness is the vajra wisdom. The self-awareness that is free from grasping and being grasped, appears there in the manner of being without an object. Moreover, like a vast and spontaneously accomplished tree, the outer and inner containers and contents are pure from the beginning. Understanding the meaning itself is also the nature of the realm. This is the equality of the vajra. Because knowing and the field of activity are non-dual, in the state of all being one without exception. Unmixed, completely clear and empty form, without seeing and being seen. All the pure lands of the ten directions are seen. Not seeing anywhere is the supreme eye. The sound of pervasive, clear, and self-existing understanding, the best of hearing without hearing. Satisfying with joy, is the fragrance of Dharma. The nose that senses without a smeller. Experiencing the taste of the essence of meaning, experiencing without differentiation is experience. Touching the true meaning, the touch is all things, separate from touch. Knowing all the various realms of phenomena, the self-aware king is self-appearing. Therefore, self-grasping is self-luminous. The mind with self and without self. Meaning and sentient beings are clear without thought. Self-born wisdom knows all. Again, the number of meanings is spoken of in order. Seeing the non-duality of ultimate and conventional truth. The order of realization is manifested in sequence. The four paths, the four gates, and the number of approaches and accomplishments.
Chinese
获得体验的动摇。习惯稳固最终完成次第燃起。于平等自性中不畏惧，现前实证决定的智慧，圆满一切相的大空性见。自性智慧观为慈悲。手印一体观为身之果。一切明晰之见，以及无有阻碍的大众会见。自在平等不动摇，九种一切遍知智慧之见。闻思各自的分别觉悟和串习，从瑜伽次第之因中产生。因此称之为三种智慧。相续义持之所摄持，名为誓言、誓言。自己的见解是誓言。十三种律仪，以及共同的无边誓言，于大明点自性中明现。无论如何行持也不违越律仪。两种行持，也确定在大明点自性中。不住于任何事物而行持一切。见行持与不行持。以无有作为的方式，对一切无有阻碍地行持。四种事业和唯一的事业，也在大明点自性中明现。供养的庄严和一切受用，觉性菩提心大，汇集于大幻化自性中。无需供养而令一切欢喜。宫殿和坛城，以及众多忿怒尊众的集会和散布，也是心的巨大幻化。因此，七种识的自性中，一切法无余，一切都是自性本具的缘故，无需寻求五种自在而任运成就。十八种自明觉的幻化显现。唉玛吙无需修证的大成就。大成就是大智慧。所有寻求意义的分类，都是自明觉菩提心大。所有禅定见解的差别，都是自明觉的显现，以水泡和虚空般的自性，不是自明觉智慧之外。咒语和手印也是心性之故，如果知晓如阳焰和水月，从系缚言说和业中解脱。因此了知作为和平等。虽然主要宣说见解见解，但实际上智慧都是平等性。如同珍贵的商主，必须在此了知初始的差别。一旦通达智慧的证悟，为了自和他人的事业，都在智慧的基础上行持一切。为了闻思十种行持而努力。这也是如同国王的领地
English
Gaining the wavering of experience. The habit of stability ultimately completes, the sequence blazes. Not fearing from the nature of equality, the wisdom of manifest certainty, seeing the great emptiness that possesses all aspects. Seeing one's own lineage wisdom as compassion. Viewing the single mudra as the fruit of the body. The view of all being clear, and seeing the great assembly without obstruction. The unwavering equality of empowerment, the nine views of omniscient wisdom. Hearing and thinking, each with its own distinct understanding and habituation, arising from the cause of the sequence of yoga. Therefore, it is called the three wisdoms. The one who holds the essence of the tantra, is called samaya, samaya. One's own view is samaya. The thirteen vows, and the infinite common vows, are clear in the nature of the great bindu. No matter how one acts, one does not transgress the vows. Both types of conduct are also certain in the nature of the great bindu. Not abiding in anything, acting on everything. Seeing acting and not acting. In the manner of no action, acting without obstruction on everything. The four actions and the single action, are also clear in the nature of the great bindu. All the ornaments of offerings and enjoyments, awareness, great Bodhicitta, gather in the nature of great miracles. Pleasing all without offering. The celestial palace and the mandala, and the gatherings and dispersals of many wrathful deities, are also the great miracles of the mind. Therefore, in the nature of the seven consciousnesses, all phenomena, without exception, are naturally inherent, so without seeking the five empowerments, they are spontaneously accomplished. The eighteen self-aware miraculous appearances. Emaho, great accomplishment without practice. Great accomplishment is great wisdom. All the categories of seeking meaning, are self-aware, great Bodhicitta. All the distinctions of samadhi views, are the appearance of self-awareness, with the nature of bubbles and the sky, not other than self-aware wisdom. Mantra and mudra are also the nature of mind, if one knows them like mirages and moon reflections in water, one is liberated from the bonds of speech and karma. Therefore, realize action and equality. Although mainly speaking of view, view, in reality, wisdom is all equality. Just like a precious merchant, one must know the initial distinctions here. Once one understands the realization of wisdom, for the sake of oneself and others, all actions are practiced on the basis of wisdom. Striving for the sake of hearing, thinking, and ten practices. This is also like the realm of a king.
Chinese
具有力量的技巧有强弱，空间大小是怎样的？以一个基础的力量来区分。本来在法界中味道就是一体的，因此不要执着于我和我所。自性本来就是清净的，不要产生净与不净的想法。一切众生都具有如来藏，只是被客尘所遮蔽。以殊胜的智慧这样了悟。要知道无余一切都汇集于法界。因此，要知道的一切，都作为誓言三昧的体性。以自己和他人的主要部分，也要学习最初的所有誓言。以大智慧的火供，是焚烧三有之人，心中的智慧之火在燃烧。让一切都在本然的觉性中解脱。起初和最后都要断除道路的勤作和戏论，成就之后进入也是，为了自己和他人以及佛法而立誓，自身也圆满了利他。因此和孩童不同，要知道一切道路的情况。无论谁如此见解和了悟，殊胜成就的精华就是，如同摩羯鱼手印一样，最初了悟意义，最后也不舍弃。在一切行境中都没有限度，也从一切烦恼的行境中解脱。共同的两种道也是如此，异熟无二，圆满二资粮。无论谁如此了悟，就从增益、诽谤和边见三者中解脱，能够引出进入的意义。因此自己和他人以及佛法之义都圆满。广大深邃的智慧迅速生起，了悟深邃之义，不退转而安乐。无我与我所，广大而安乐。如果精进地了悟而任运自成，就能获得灌顶，见到真谛，见到征相，从根本的暖相中，一切支分自然而然地生起，对此毫无怀疑。对此，征相生起是，对于具有以力量了悟的河流者，即使见到迁变也不恐惧，对于错乱的界也不厌恶。对于成就的处所不言说，平等享用欲望的受用。对于痛苦和烦恼具有大忍耐，对于一切业都不观待负担。行持与密续的规矩不相违背，以平凡的行持而更加殊胜。行持不断的圆满二资粮，经部所说的差别无法言说。如同清澈海洋中的影像一样，声音是坚固的，但不是作者，在自证的显现中，没有对境，自明的三者。