English
Appearing like the gentle mother goddess. Meditating with the hope of attaining accomplishment on the wisdom hero, or alternately practicing generation and completion stages with signs and without signs, and performing the actions of bathing and purification, this is called Karma Kriya, which deviates from Kriya Yoga. ༈. Deviating from Yoga, upright. Yoga believes that in the equality of reality, the concept of deities residing in the spontaneously accomplished body and wisdom, or the meaning of the equality of appearance and emptiness, if not seen or realized, then all phenomena of samsara and nirvana are the blessings of pure wisdom, and in the relative truth, the thirty-seven deities of the Vajra realm, including the five families, are manifested, and enlightenment is achieved through the appearance as deities. Yogis who adopt or reject the three whites and samaya substances deviate from the state of Yoga. From "All phenomena without exception" to "View the Yoga in this way." These seven verses are not found in some texts. Whether this sentence is related or not is uncertain, and it should be examined whether it is a quotation from the scriptures. Therefore, it is obvious and not contradictory. ༈. There are two ways to recognize the meaning of not going astray. Counting. In the relative truth, it is also shown that afflictions and bodhicitta are inseparable, upright. The meaning of the supreme secret mantra is that afflictions do not need to be abandoned, but are the view of the great vehicle of skillful means, Maha Yoga. If asked why, it is because pure nirvana and the suffering of samsara appear. However, here we do not want to show inseparability on the ultimate emptiness, because even when the relative truth appears as confusion, it is inseparable from bodhicitta, only the difference between the higher and lower views. ༈. There are two ways to measure the difference between the view and practice of realizing this. Brief explanation and detailed explanation. Among them, the brief explanation is: measuring the characteristics of the view and great practice of the inner path skillful means vehicle, which is superior to the characteristic vehicle, that is, the supreme vehicle, that is, Kriya Yoga. What is superior to this is the secret mantra Maha Yoga. The reason for how to measure will be explained below. ༈. The detailed explanation is divided into three. Counting. The view is the difference between directly realizing the truth of all phenomena as inseparable, upright. In the ultimate truth, the five bodies, five speech, five minds, five qualities, and five activities. The two realms of reality and wisdom, and the seven treasures are the cause of self-nature.
Chinese
阐述一切皆为平等性，以及阐述其为菩提心。初者有二：一、阐述诸法自性平等性，无有退转；二、如实阐述。以上所述，通过智慧彻底辨析，大小乘一切宗派和世俗的一切观点，皆为自生大智慧，自性不落于任何一边，无论成就何者，亦不离自性大平等之界。轮回涅槃、有寂所摄的一切法，皆悟得平等性一味，是为无谬之宗见。阐述平等性无有偏颇和执着。如实而言，那么平等的意义本身是怎样的呢？诸法以平等性故，自性不落于任何一边。诸法皆为平等性，本体无别，不可落于一边而描述。执着于平等性，以及善恶之分别念皆不存在。因此，即是平等性。༈ 阐述其为菩提心，有三：一、阐述诸法无二自解脱故清净；二、如实而言，菩提和心等一切名相是这样的：以智慧极难辨析，本体深奥，故能所已逝不显现，现在亦不显现，未来亦无所显现，故极清净，即是清净。三、阐述诸法汇集于心故觉悟；二、如实而言，所谓菩提心之名相，初无所来，终无所去，现在亦不住于任何处，无有能所之分别念，唯是自明自知。三世诸佛和三界一切众生皆安住于菩提心故，即是觉悟。心与菩提无二，自显现故是心。如实而言，心性之意义是怎样的呢？菩提即是心性自显现。因此，心性与菩提无二无别，三界一切无余众生和三世所摄的一切法，皆是自之智慧自显现。此即是心性被认知为菩提心，必须证悟清净空性自性无垢本来清净离言之实相，觉悟显现自性无碍任运自成自明。
English
Explaining that everything is equal in nature, and explaining that it is Bodhicitta. The first has two parts: First, explaining that all phenomena are immutable in their nature of equality; second, explaining it directly. As explained above, through thorough analysis with wisdom, all schools of the Great and Small Vehicles and all worldly views are great self-arising wisdom. Since nature does not fall into any one side, no matter what is accomplished, it does not deviate from the realm of great equality of nature. All phenomena encompassed by samsara and nirvana, existence and non-existence, are realized as being of one taste in equality, which is an unerring philosophical view. Explaining that equality is without bias or attachment. Directly, then what is the meaning of equality itself? Because all phenomena are equal in nature, they do not fall into any one side. All phenomena are equality, and the essence is indistinguishable, so it cannot be described as falling into one side. There is no grasping onto equality, and there are no discriminations of good and bad. Therefore, it is equality. ༈ Explaining that it is Bodhicitta, there are three parts: First, explaining that all phenomena are pure because they are non-dual and self-liberated; second, directly, all the terms such as Bodhi and mind are like this: because they are extremely difficult to analyze with wisdom and their essence is profound, the past, as object and subject, is not perceived, the present is not perceived, and the future is not perceived, so they are completely pure, which is purity. Third, explaining that all phenomena are awakened because they are gathered into the mind; second, directly, the term Bodhicitta is spoken of as: it does not come from anywhere in the beginning, nor does it go anywhere in the end. It does not abide anywhere in the present, and there is no conceptualization of object and subject, so it is only self-awareness. All Buddhas of the three times and all sentient beings of the three realms abide in Bodhicitta, so it is awakening. Mind and Bodhi are non-dual, and mind is self-manifesting. Directly, what is the meaning of mind itself? Bodhi is the self-manifestation of mind itself. Therefore, mind and Bodhi are non-dual and inseparable, and all sentient beings of the three realms without exception, and all phenomena encompassed by the three times, are the self-manifestation of one's own wisdom. This is the recognition of mind as Bodhicitta, and one must realize the pure, empty nature, the stainless, primordial purity, the inexpressible reality, and awaken to the unobstructed, spontaneously accomplished, self-illuminating nature of appearance.
Chinese
必须领悟智慧的空性。必须领悟心识的自性无别、一味、二元的意义。实际上，必须认识到显现、觉知、空性这三者就是菩提心。安住于无为的状态有两种。一，指出向外观察和寻找是错误的。二，直接指出，如果在这心性本身之外有所作为，那就是对事物的虚假假设。会堕入八种虚假假设的事物中，从而误入歧途。什么是八种呢？如果认为境和识、物质和精神是不同的，这就是像普通人一样进行虚假假设。如果认为自我是永恒的事物，这就是像外道常论者一样进行虚假假设。如果认为三时实有，并且细微的能取所取是胜义谛，这就是像声闻乘一样进行虚假假设。如果认为所取是胜义谛，并且缘起是因果，这就是像独觉乘一样进行虚假假设。如果认为远离能取所取的自证是刹那生灭的，这就是像唯识宗一样进行虚假假设。如果认为显现如幻是真实的，这就是像中观宗一样进行虚假假设。如果认为世俗如幻是真实的，并且胜义法界智慧二者无别的觉性是真实的，这就是像克里亚瑜伽一样进行虚假假设。如果认为世俗加持的显现是天界的闲暇，并且胜义法界智慧二者是离边的，这就是像瑜伽宗一样进行虚假假设。这些都没有领悟二元无别的空性，并且没有脱离执着事物的边，所以是对存在的虚假假设。如果在胜义谛的体性中寻找任何真实存在的事物，那就是对诸法的诽谤，会误入并堕入十种诽谤之处。什么是十种呢？如果认为法性空性是境和识，并且轮回的因果完全不成立，认为什么都没有，这就是对六道众生显现的因果进行诽谤。如果认为自我完全不存在，这就是对外道常论的观点和功德进行诽谤。如果认为没有细微和粗大的能取所取的功德，这就是对声闻乘的果和观点进行诽谤。如果认为缘起的因果和内在的刹那也不存在，这就是对独觉乘的观点进行诽谤。
English
One must realize the emptiness of wisdom. One must realize the meaning of the inseparable, one taste, non-dual nature of mind and awareness. In reality, one must recognize that these three—appearance, awareness, and emptiness—are the Bodhicitta. There are two ways to abide in a state of non-action. First, it is pointed out that looking and searching externally is a mistake. Second, it is directly pointed out that if one acts outside of this very nature of mind, it is a false imputation on things. One will fall into eight kinds of falsely imputed things, thus going astray. What are the eight? If one believes that objects and consciousness, matter and spirit, are different, this is a false imputation like that of ordinary people. If one believes that the self is an eternal thing, this is a false imputation like that of the eternalists among the non-Buddhists. If one believes that the three times are substantially existent and that subtle grasping and apprehended are ultimate truth, this is a false imputation like that of the Hearers. If one believes that what is apprehended is ultimate truth and that dependent arising is cause and effect, this is a false imputation like that of the Solitary Realizers. If one asserts that self-awareness, free from grasping and apprehended, is momentary arising and ceasing, this is a false imputation like that of the Mind-Only school. If one believes that appearances, like illusions, are true, this is a false imputation like that of the Middle Way school. If one believes that conventional appearances, like illusions, are true, and that the awareness of ultimate reality, the wisdom of the Dharmadhatu, is non-dual and true, this is a false imputation like that of the Kriya Yoga. If one believes that the appearances of conventional blessings are the leisure of the gods, and that the ultimate reality, the wisdom of the Dharmadhatu, is free from extremes, this is a false imputation like that of the Yoga school. All of these have not realized the emptiness of non-duality and have not separated from the extremes of clinging to things, so they are false imputations of existence. If one seeks anything truly existent in the nature of ultimate truth, it is a slander against all phenomena, and one will go astray and fall into the ten places of slander. What are the ten? If one believes that the emptiness of the Dharmata is object and consciousness, and that the cause and effect of Samsara are not established at all, believing that there is nothing, this is a slander against the cause and effect of the appearances of the six realms of beings. If one believes that the self does not exist at all, this is a slander against the view of eternalism among the non-Buddhists and against merit. If one believes that there are no qualities of subtle and coarse grasping and apprehended, this is a slander against the fruit and view of the Hearers. If one believes that the cause and effect of dependent arising and even an internal moment do not exist at all, this is a slander against the view of the Solitary Realizers.
Chinese
如果认为仅仅是心的显现，以及远离能取所取的自明自知也不存在，这是对唯识宗的诽谤之五。如果认为世俗显现的心，以及胜义中无生之义完全不存在，这是对瑜伽行中观的诽谤之六。如果认为粗重的显现是微尘积聚的显现，以及颜色本体远离边际的觉性完全不存在，这是对经部行中观的诽谤之七。如果认为天和天女的等性以及法界智慧二者无别的觉性也不存在，这是对克里亚宗的诽谤之八。如果认为四种姓神的等性以及远离边际的智慧也不存在，这是对邬波瑜伽宗的诽谤之九。如果认为显现金刚界的等性以及远离边际的智慧完全不存在，这是对瑜伽的诽谤之十。这是因为认为没有任何可知的法，没有理由，是断灭空。对于各自的因果和如来藏等，对所知的等性显现的量进行诽谤，因此，经中说诽谤者会堕入地狱。不是这样的，而是在有和无之外进行努力，因此，那本身就变成了未授记，陷入了不持续承认的过失。嘛哈瑜伽的见解，除了三真谛无别的自性无偏之外，其余的都会陷入这三种诽谤、诋毁和未授记的过失。这是对以上过失和遮蔽的辨别所作的总结。诋毁是：下乘固执自己的观点，抓住片面，这就是对无偏见实相的诋毁。诽谤是：将心专注于法性毫无成立之处，从人天乘开始，认为道次第的乘的意义都是虚假的，因为是空性觉性的精华，不了解会显现为各种乘，所以是诽谤。未授记是：在有无之前也没有生起定解，所以无法承认。心性无偏离，无造作安住，具有比喻。正直。有和无两者，无论在哪三者上努力都会有过失，因此，例如大种的