English
Even if one gains confidence, one should not abandon pure actions for the benefit of others, but do as much as one can. Because that is not to be abandoned, nor is it different from that. Understanding in this way, therefore, in making a decision, there is nothing whose nature is to be rejected or accepted, and everything is clear in that, so there is no gathering, using, or abandoning. In this, if one abides in a state of no thought and no object, whatever appears, whatever exists, is the one without characteristics. That which is without birth and death is the primordial Buddha. Not straying from this, even if one does not seek, the perfect universal vehicle is inherently stable in this place. If one experiences these with samadhi, first explain the method of settling the mind: following that pursuit and basis is to follow the meaning of realization. Truly realizing the equality of dharmata, for the state of no thought and no object, there is no attention and no clinging, not entering into any concept, not being moved by any thought, abiding in this, one obtains a name, which is the supreme means. At this time, its meaning is that, for such an immovable great wisdom, whatever appears, whatever exists, all dharmas are free from the two extremes, appearing as without characteristics, without elaboration, the only nature without birth and death, primordially Buddha, without clinging, without distraction, only clarity, is the path to the supreme state, the perfect universal vehicle, abiding in the ultimate place. Even if the warmth of that experience clearly appears, in order not to contradict the gate of all dharmas, in order to teach, possessing three samadhis, blocking the gate of wrong paths, with three great warmth, experience the supreme meaning. Thus, if one abides for a long time in that inconceivable meditation, like a stream or a deep sea, the warmth of experience clearly appears, and possessing the last experience, the supreme warmth descends, not clinging to obscuration, but self-illuminating. What is not contradictory is that the Great Vehicle is the complete nature of all dharmas, in order not to contradict the gate of the Great Vehicle, in order to be harmonious and consistent, in order to teach, the samadhi of suchness and universal appearance is also complete. Because suchness itself is not defiled, it is a clear and complete source. Therefore, because of being free from extremes, blocking the gate of wrong paths, one knows that not abandoning the state of obscuration and downfall will not arise, this is its nature. Even in that, the warmth of experience cannot be measured.
Chinese
由于之前的需要，通过内外秘密的暖热和极热两种温度的波动获得稳固，将会品尝到胜者的意旨之味。因此，当修习获得三种三摩地时，自然圆满了六度彼岸的果实。正如品尝到事物本来的味道一样，由于同时获得三种意旨的体验，胜者的功德三身和因也圆满，为何不能立即获得呢？例如，就像太阳的性质显现一样，通过自性的理由和法性的道理来阐明。其方式是，第一个意旨是法身，中间的是报身，最后的是化身。像这样，不执著地施舍，不离开两种污垢的意义是戒律，对于任何伟大的平等意义都不胆怯不畏惧是忍辱，对于任何事物都不动摇是禅定，三个时段都不离散是精进，如实了知自明之智慧是般若。心性如虚空，不作修饰而安住。于此，无论生起什么念头和分别，都如如不动地加以阻断，自性不作修饰，完全光明。秘密集会部对此赞叹不已。意思是说，心性自明，以三种方式与虚空相同，不做作不修饰，是任运自成的状态。即使在那样的状态中，不作意就是安住。在那里，无论生起什么细微或粗大的念头和分别，调伏心识的方法是，如如不动，不让念头在任何地方产生或消失，通过坚定不移地阻断念头，不执著，不特意专注于心识，自然而然地不加修饰地完全光明，不阻碍也不具备，秘密集会部的咒语导师，胜者完整地、毫不错误地赞叹道。不散乱，无生灭即是禅定。三种瑜伽的意义在那时圆满。意思是说，禅定的自性是不散乱，无生灭即是禅定，自明之心不离平等之状态。因此，自明之心如做事一样，以及无所作为的三种瑜伽，在同一时间无有分别的那个时刻，就是圆满的意义。因此，一切。
English
Due to the previous need, by obtaining and stabilizing the fluctuations of the inner and outer secret heat and great heat, one will taste the flavor of the Victorious One's intention. Therefore, when the three samadhis are experienced and attained, the six perfections of the other shore are naturally perfected. Just as tasting the true flavor of things, because the experiences of the three intentions are obtained simultaneously, the qualities of the Victorious One, the three kayas and their causes, are also perfected. Why would there be any delay? For example, it is like the nature of the sun becoming clear, explained through the reason of self-nature and the logic of dharma-nature. The way it is, the first intention is the Dharmakaya, the middle one is the Sambhogakaya, and the last one is the Nirmanakaya. Like that, giving generously without attachment, not deviating from the meaning of being free from the two stains is morality, not being timid or afraid of any great meaning of equality is patience, not being moved by anything is meditation, not being distracted in the three times is diligence, and knowing the suchness, the self-illuminating wisdom, is prajna. The nature of mind is like the sky, resting without fabrication. In that state, whatever thoughts and concepts arise, cutting them off by remaining unmoving, the self-nature is unfabricated, completely clear with light. The Guhyasamaja praises this. It means that the nature of mind, self-awareness, is like the sky in three ways, unmade and unfabricated, which is the spontaneously accomplished state. Even in that state, not thinking is resting. There, whatever subtle or coarse forms of memory and conceptualization arise, the method of taming the mind is to remain unmoving, without letting thoughts arise or cease anywhere, cutting off thoughts with unwavering firmness, without clinging, without intentionally focusing on the mind, naturally and without fabrication, completely clear with light, without obstruction and without possession. The mantra master of the Guhyasamaja, the Victorious One, completely and without error, praises this. Not being distracted, the absence of arising and ceasing is samadhi. The meaning of the three yogas is perfected at that time. It means that the self-nature of samadhi is not being distracted, the absence of arising and ceasing is samadhi, the self-aware mind does not deviate from the state of equality. Therefore, the self-aware mind is like doing something, and the three yogas of non-action, at that moment when there is no distinction, is the meaning of perfection. Therefore, everything.
Chinese
从善知识的意传承，为了殊胜之义而认识自心。如是，以禅定的伟大功德，因此趋近于成为一种论证。证悟并修持这种从善逝持明意传下来的续部，是极为重要的。为什么呢？因为，彼即是金刚萨埵。谁见此，即见彼之面容。意思是，宣说此续部意义者，即是金刚萨埵。因为调伏者的名号各自在体性上没有差别，所以若见此之真谛，则必定能亲见薄伽梵吉祥金刚萨埵之面容。若问证悟的功德如何？见彼之后即是殊胜者，因此被称为众生之善知识。意思是，通达意义要点之时起，因为不再堕入轮回且行境相同，故即是佛。金刚萨埵是诸佛之导师，此在续部中广为人知。如是证悟之后当如何行？如是见义者，于何亦不顾，应执着于彼。意思是，如是证悟之后，应放下一切事务而修持。因此，已作、无寻，于彼之中。自生智慧，完全清净。因此，所执、贪着、乐、苦，无论发生何事，二资粮未积亦誓愿圆满。意思是，若修持而能胜任禅定，则一切事业不需成办而能究竟，安住于任运成就之状态，远离一切勤作之体性，此乃大智慧远离一切边际。如是甚深之教言中如是说。对于如是之行境，确信无疑，且以串习之力，无论做什么、享用什么，都不会被阻碍和执着，无论快乐和痛苦如何生起，那都是不间断地运用方便的快乐。并且，因为从未执着于任何体性，所以意义显明，无需特意寻求福德和智慧二资粮，而是誓愿成为任运圆满之体性。如是修持的功德是什么呢？无分别禅定，相貌完全清净，法性显现，伟大功德相续不断，二障清净，二资粮圆满，因此，谁的…
English
Through the lineage of the enlightened teachers, one comes to know the nature of mind for the sake of the sacred meaning. Thus, the greatness of samadhi is approached as if it were a kind of reasoning. It is taught that it is especially important to realize and meditate on such a tantra that has been transmitted from the intention of the Sugata Vidyadhara. Why is that? Because that itself is Vajrasattva. Whoever sees this sees his face. That is, the one who shows the meaning of this tantra is Vajrasattva himself. Since the names of the Tamer have no difference in essence, if one sees the truth of this, one will surely see the face of the Blessed One, the glorious Vajrasattva. If one wonders what the qualities of realization are like: After seeing that, one is sacred, so he is known as the friend of all. That is, from the time of understanding the essence of the meaning, one will not fall into samsara and will have the same sphere of activity, so one is the Buddha himself. Vajrasattva is the teacher of all the Buddhas, which is well known in the tantras. What should one do after realizing this? Those who see such meaning do not look at anything, but should cling to it. That is, after realizing this, one should abandon all activities and meditate. Therefore, it is done, there is no search, there in it. Self-born wisdom, completely pure. Therefore, whatever clinging, attachment, happiness, or suffering arises, one vows to complete it without accumulating the two accumulations. That is, if one is able to practice samadhi through meditation, then all activities will be completed without being accomplished, and one will remain in a state of spontaneous accomplishment, free from all efforts. Great wisdom is free from all extremes, as it is said in the profound teachings. For such a sphere of activity, one has confidence and, through the power of habit, whatever one does or enjoys is not hindered or attached, and however happiness and suffering arise, it is the happiness of uninterruptedly using skillful means. And, because one has never been attached to any essence, the meaning is clear, and one does not need to specifically seek the two accumulations of merit and wisdom, but vows to become the essence of spontaneous perfection. What are the benefits of meditating in this way? Non-conceptual samadhi, the appearance is completely pure, the nature of reality is manifest, great qualities continue uninterruptedly, the two obscurations are purified, the two accumulations are perfected, therefore, whose...
Chinese
诸根调顺诸地得。 意思是说，由信解所生的无所缘，以及极无所缘，和随无所缘，于如何不动摇而明朗之间，证得真如，且连思择的相也脱离的觉性，是智慧的自在力，以慧眼使自己的真如成为自证的现量。 像这样，譬如谷物丰收的粮仓一般，功德的生起是永不间断的。 也就是，远离烦恼和所知障的安立，以及相的行境清净和真实的行境清净，如三身一般和如明镜一般自显现的缘故，与诸乘的门不相违背而行进的地，当下即可获得。 此乃总集甚深密意行，非诸众生之行境。 这句话在此处所表达的意义是：一切教法的生处，诸佛的密意和事业，显现为极难测度，不是四种根器、外道和下劣者的境界。 这是为什么呢？ 无论谁以何种方式如实见其义，不为诸迷惑者所见，故从初始就难以驱散执着的黑暗。 意思是说，如同殊胜根器者不错乱地领会了不共之义一般，从因位的菩萨开始，一切都因有所待而有错谬，因为不了解密咒的体性，所以从无始以来消除种种障碍是极其困难的。 所谓地与地之间有差别，于见与不见二者无别明朗时，圣者的密意必将自然成就。 意思是说，噶举派中说，因果之地的次第有高下之分，但在此处，当证悟了能知与所知二者无别的意义时，由于任何事物都不混杂且完全圆满，所以没有边际的说法，这便成了诸佛的密意，因此是远离造作的。 空性与无生自性有何差别？ 有无、常断、作为勤作等，一切皆自然成就而本自存在。 意思是说，空性与无自性的差别是：空性是指内外二者皆不成立，仅仅是胜义谛。 无自性是指显现本身没有自性，二谛无别。