Chinese
为了焚烧习气，称作智慧之火。又说，九和果报成熟，非无因果相符而成立。同样，平等性智，识转为聚故。如是说，业善恶之果，譬如黑暗中出现灯，黑暗的想法也以为灯来了，黑暗逃走了，这样想也不想。灯也以为，黑暗消除了，这样想也不想，灯出现，黑暗如法性般离去一样。业善恶也以为成就天界和恶趣，这样想也不想。天界恶趣也以为，成就善恶，这样想也不想，是心的差别而如此成立的。同样，一切法以平等性来认识，也以为成就佛，这样想也不想，是法成就之语。其中，平等性也有四种，外境五大，如来先前平等，内心的智慧平等，世俗中天和天女之相平等，胜义中无生灭之相平等。如是不具足法平等性之识，不善十业之果，堕入三恶趣之痛苦。以善十业则成就欲界之天和人。不动则生于色界和无色界，这些异熟穷尽后，堕入恶趣。因此，于《殊胜第一》中说，大菩萨若无以自识之智慧，不分别一切有情之平等性，即使从佛地以手从头顶提起而放置，也见有情于地狱之处。若具足自识，则地狱之处也见为清净之佛刹。如是说。譬如天子无垢光，也作清净恶趣之坛城，从恶趣中解脱至天界，以无自识之智慧故，未成就佛果，如是说。因此，于一切法中认识平等性后，一切善恶之法皆相同，成为福德和智慧之聚，是为成就之语。平等性。
English
For the sake of burning away habitual tendencies, it is called the fire of wisdom. Furthermore, it is said: Nine and the fruit of ripening, are not non-existent, cause and effect are established in harmony. Likewise, with the wisdom of equanimity, consciousness transforms into a gathering. Thus it is said, the fruit of virtuous and non-virtuous actions, is like when a lamp appears in the darkness. The thought of darkness also thinks that the lamp has come, and the darkness has fled, but one does not think that way. The lamp also thinks, "I have dispelled the darkness," but one does not think that way. When the lamp appears, it is like the darkness departing by its very nature. Likewise, one does not think that virtuous and non-virtuous actions accomplish higher realms and lower realms. Higher realms and lower realms also do not think that they accomplish virtue and non-virtue. It is established in this way due to the distinction of mind. Similarly, when all phenomena are known as equanimity, one does not think that one is accomplishing Buddhahood. It is the term for the accomplishment of phenomena. Furthermore, there are four aspects of equanimity: the five great external elements, the Tathagata's prior equanimity, the equanimity of inner mind and wisdom, the equanimity in the conventional form of gods and goddesses, and the equanimity in the ultimate form of no arising and ceasing. If one does not possess the knowledge of such equanimity of phenomena, the result of the ten non-virtuous actions is to fall into the suffering of the three lower realms. With the ten virtuous actions, one will be established as gods and humans in the desire realm. By being immovable, one is born in the form and formless realms. When these ripened results are exhausted, one falls into the lower realms. Therefore, in the Glorious First, it is said: If a great Bodhisattva, without the wisdom of his own awareness, does not realize the equanimity of all sentient beings, even if he were to take them from the Buddha-field and place them on his head with his hands, he would still see sentient beings in the hell realms. If one possesses self-awareness, then even the hell realms are seen as pure Buddha-fields. Thus it is said. For example, even the immaculate light of a god's son, by making a mandala that purifies the lower realms, is liberated from the lower realms to the higher realms. It is said that without the wisdom of self-awareness, Buddhahood is not attained. Therefore, having recognized equanimity in all phenomena, all virtuous and non-virtuous phenomena are the same, and it is the term for transforming into a collection of merit and wisdom. Equanimity.
Chinese
对于那些不清楚其意义的人来说，应该习惯于十善业。即使是那些证悟了平等性的人，如果主要专注于十善业，那也是与平等性不相容的，那是声闻的境界。大乘的两种法，与佛的器量次第相结合，似乎是为了众生的利益而宣说的。因此，不应该特别执着于声闻的法，也不应该舍弃。因为自己的智慧迟钝，所以没有证悟法的平等性。不应该舍弃法的平等性。另一方面，如果说甚至不应该使用地狱众生的法，更何况是声闻的法呢？应该平等地行持一切，为了表明在此生获得一切智智的果位。在道路之中，近道是安乐圆满的；在方法之中，无误的是殊胜的。如果修行，即使是此生成佛这样伟大的成就，因为没有取舍，所以说能获得金刚身。五种欲妙，是五种供养的自性。贪欲是圆满受用身。嗔恨的凶猛愤怒，是大悲的力量。与空性无我的意义相结合，对于那些走向邪道的众生，用吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来摄集识，用诃（藏文罗马拟音：ho）智慧之风来系缚，并将他们置于无所缘的意义上，因为这具有力量。嗔恨是化身。所有愚痴的法都包含在无分别的范畴内，是法身。因此，不舍弃三毒，就能转化为三身，所以是近道。另一方面，如果像声闻那样，仅仅通过修习来断除三界的烦恼，就有九十八种，断除这些就能获得阿罗汉的果位。然后断除所知障，通过无数劫证悟法的平等性而成佛。像这样证悟法的平等性之后，如果像声闻那样，分别看待染污和清净的法，认为应该断除染污，获得清净的法，那是不可能的。因为不可能逐渐断除，认识到染污的自性本空，所以才是清净的，因此是不可断除的。例如太阳
English
For those who do not clearly understand its meaning, it is appropriate to cultivate the ten virtues. Even for those who have realized equality, if they mainly focus on the ten virtues, it is incompatible with equality; that is the realm of the Shravakas. The two Dharmas of the Mahayana, combined with the gradual capacity of the Buddhas, seem to be taught for the benefit of sentient beings. Therefore, one should not be particularly attached to the Dharma of the Shravakas, nor should one abandon it. Because one's own wisdom is dull, one has not realized the equality of Dharmas. One should not abandon the equality of Dharmas. On the other hand, if it is said that even the Dharma of hell beings should not be used, what need is there to mention the Dharma of the Shravakas? One should practice everything equally, to show that one can attain the state of omniscience in this very life. Among paths, the near path is the complete bliss; among methods, the infallible one is the supreme. If one practices, even the great attainment of becoming a Buddha in this life, because there is no acceptance or rejection, it is said that one can obtain the Vajra body. The five desirable qualities are the nature of the five offerings. Desire is the Sambhogakaya. The fierce anger of hatred is the power of great compassion. Combined with the meaning of emptiness and selflessness, for those sentient beings who are going astray, with Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) the consciousness is gathered, with Ho the wind of wisdom is bound, and they are placed in the meaning of no object, because this has power. Hatred is the Nirmanakaya. All the Dharmas of delusion are included in the category of non-conceptualization, which is the Dharmakaya. Therefore, without abandoning the three poisons, one can transform into the three bodies, so it is the near path. On the other hand, if one acts like a Shravaka, merely by cultivating to abandon the afflictions of the three realms, there are ninety-eight, and by abandoning these, one can attain the fruit of an Arhat. Then one abandons the obscuration of knowledge, and through countless eons, one realizes the equality of Dharmas and becomes a Buddha. Having realized the equality of Dharmas in this way, if one looks at defilement and purification separately, like a Shravaka, thinking that one should abandon defilement and attain purification, that is not possible. Because it is impossible to gradually abandon, recognizing that the nature of defilement is empty, therefore it is purification, so it is impossible to abandon. For example, the sun
Chinese
并非从东方某个地方逐渐显现，而是像整个世界同时出现一样，认识到诸法平等性。无需逐渐断除障碍，而是一次性获得一切智智的果位。这是它的要点。薄伽梵也曾说过，引导众生的方法不可思议，而这些方法中，这个是最殊胜的。因此，如果按照这个方法修行，今生就能转变为智慧平等性的大空性，无需来世再证得佛果，今生就能成就。像声闻那样行善是可以的，但像贪执恶业那样执着于障碍是不对的。无论如何思辨，都会转变为福德和智慧的积聚。这是它的要点。《圣妙方便套索莲鬘经》中开示二谛的第一品。现在，为了开示进入坛城的合适性，大菩萨的誓言是：为了自他利益，我将宣说。如是说。愚痴、嗔恨、我慢、贪欲、嫉妒，是无需守护的誓言之主。这就是金刚誓言。如是说。愚痴是不动如来的誓言。为什么呢？因为无明无需断除，智慧无需修证，因为在法界中是同一味道的缘故。嗔恨是不生之誓言，因为并非从法界中产生，而是全部聚集在一起的缘故。我慢是宝生如来的誓言，因为如实了知诸法皆为平等性，并且对此坚信不疑的缘故。贪欲是无量光如来的誓言，是能自在掌控一切的要点。嫉妒是无需舍弃一切而成就的誓言，因为没有证悟诸法平等性，所以有善恶之分，因此产生嫉妒。总之，如果通达诸法皆为平等性，成为自证智慧者，那就没有守护与不守护之分，因为一切都已转变为法的空性，所以无需守护。如果没有成就，并且心中没有失去智慧，却不守护誓言，就会堕入地狱的最深处。因为没有证悟平等智慧，所以是对平等的诽谤。大誓言。
English
It does not gradually appear from a certain place in the east, but like the simultaneous appearance of the entire world, recognizing the equality of all phenomena. There is no need to gradually abandon obstacles, but to attain the state of omniscience all at once. This is its essence. The Blessed One also said that the methods of guiding sentient beings are inconceivable, and among these methods, this is the most excellent. Therefore, if one practices according to this method, in this very life, one can be transformed into the great expanse of wisdom and equality, without having to attain Buddhahood in the next life, but achieving it in this very life. Like the Shravakas, it is permissible to do good, but it is not right to cling to obstacles like clinging to evil deeds. No matter how one contemplates, it will be transformed into an accumulation of merit and wisdom. This is its essence. The first chapter of the *Noble Method of the Lasso, the Rosary of Lotuses*, which teaches the two truths. Now, in order to show the suitability of entering the mandala, the vow of the great Bodhisattva is: For the benefit of myself and others, I will explain. Thus it is said. Ignorance, hatred, pride, desire, and jealousy are the lords of vows that need no guarding. This is the Vajra Vow. Thus it is said. Ignorance is the vow of Vairochana. Why? Because ignorance does not need to be abandoned, and wisdom does not need to be cultivated, because they are of one taste in the Dharmadhatu. Hatred is the vow of non-arising, because it does not arise from the Dharmadhatu, but is all gathered together. Pride is the vow of Ratnasambhava, because one truly knows that all phenomena are equal, and is firmly convinced of this. Desire is the vow of Amitabha, which is the essence of being able to freely control everything. Jealousy is the vow of accomplishing everything without abandoning anything, because one has not realized the equality of all phenomena, so there is good and evil, and therefore jealousy arises. In short, if one understands that all phenomena are equal, and becomes a self-aware wisdom holder, then there is no guarding or not guarding, because everything has been transformed into the emptiness of Dharma, so there is no need to guard. If one has not achieved it, and the wisdom in one's mind has not diminished, but one does not keep the vows, one will fall into the deepest depths of hell. Because one has not realized equal wisdom, it is a slander of equality. The great vow.
Chinese
总之，清净有三种，体验它，作为制伏邪行的重负。如果五种誓言、五种誓物、法无善恶、食无洁秽的誓言不破，即使行使五毒，其过失也不会沾染，这叫做身金刚。口说种种，也不会被罪过的过失沾染，所以叫做语金刚。如此，觉性就是心金刚。在《圣妙法莲华鬘》中，誓言品第二。 现在，这三种坛城的大菩萨灌顶，是通过自己的觉性力量获得的。如是说，以三种坛城的形态，觉知一切法平等性，是灌顶自性的获得。方法和智慧是大灌顶，金刚铃以觉性执持。对于超越痛苦和轮回的，欲求之法有自在力。如是说。那又是什么样的呢？对于超越痛苦和轮回的一切法，如所欲求般地拥有自在力，如是说。种姓的主尊是方法，是圆满报身。种姓的主尊是智慧，是法身。从它们的加持中生起菩提心，是化身。如此观察一切圣者，并观察与自性无二无别，是获得三身的灌顶。金刚是方法的象征，是对一切法进行观察。铃是智慧的象征，因为觉知一切法如幻。对于轮回和超越痛苦的一切法，如所欲求般地进行自在地转变和观察。如《象经》中也说：从十方世界任何地方，都不会找到佛。觉性的心性即是佛，不要在其他地方寻找佛。如是说。《圣妙法莲华鬘》中，灌顶品第三。 现在，为了宣说最胜供养，大菩萨供养的殊胜之处应如是理解。因为比声闻更殊胜，所以称为最胜供养。为什么说供养和供养呢？自我供养令一切欢喜，一切随顺。