English
And also scattered and led by affairs, from the realm of meditation, dullness does not make awareness clear, ignorance does not make the meaning of what is to be known clear, if very dull, then memory ceases, if extremely ignorant, then concepts are abandoned, distraction scatters awareness to objects, carelessness is led by the work of affairs, if very distracted, then the mind becomes afflicted, if extremely careless, then it matures into signs. Fourth, therefore, from "Therefore, clinging" to "harmoniously surpass the grounds" is what is taught: Like this, having confidence in the field of activity and possessing the power of familiarity, therefore, the conceptualization and behavior of things that are objects of dharma, whatever is done, whatever is used, whether clinging and attachment arise, or happiness and suffering, do not obstruct it, the bliss of unobstructed means and behavior, and because its essence is originally without grasping, therefore appearance is unobstructed, the accumulation of merit and the accumulation of wisdom without inherent nature, even if not striving to accumulate, also naturally accomplishes the complete essence, this is a vow, it should be understood in this way. What are the benefits of meditating like this? From non-objectification arising from faith, to very non-objectification, and then to the completion of the sequence of subsequent non-objectification, to the point that the supreme samadhi that does not conceptualize anything, appears immovably, and even the sign of thinking that such a reality has been attained is completely purified, completely separated, such awareness is the power of wisdom and the eye of wisdom, the self-knowing nature of dharma, that such reality is the direct perception of self-appearing awareness. For such a person, for example, just as when rice grows well, chaff naturally arises, so also the great qualities of temporary and ultimate benefit arise constantly at all times. Moreover, the two obscurations of affliction and knowledge, and all the fields of activity of signs are completely purified, completely purified, therefore, the true field of activity, the two great accumulations are completely perfected, therefore, the result of the three bodies of dharmakaya, sambhogakaya, and nirmanakaya, which are to be attained, also appear naturally like a mirror, therefore, it is not contradictory and harmonious with the doors of any yana from Anu Yoga downwards. As it is said in the sutra: "The difference between cause and effect is naturally complete." Like this, not in a gradual way, but in a simultaneous way, the grounds that are to be traversed by the lower vehicle, are also surpassed immediately now.
Chinese
在《智慧秘密》中说： 续部和经部无上地， 普光明和金刚持， 无染莲花密布严饰， 大会文字法轮和， 无有任何差别的地， 六地在心中数算也是， 无为大圆满的地， 证悟的功德显示为六种， 无为地上没有修习， 在光明任运大圆满中， 没有任何地的次第， 若证悟自生觉性， 如同珍宝自然成就， 因为一切从心而生， 自显菩提心之地。 如是说。 第五，从“此乃一切汇集”至“非行境”之间所说。 如是，此处所说的意义，乃是诸位善逝一切意趣汇集的教法，是一切教法的根源，是诸佛的意趣和事业，甚深且极难衡量，是将其显现出来的。 哪些是下等根器无法理解的呢？四种根器和外道等智慧浅薄者，不是他们的行境。 如是也曾在《普遍作意》中说： “安住于意趣的意义， 并非人人都能理解的行境， 远离了安住，超越了证悟的境界， 安住于普遍作意之王。” 如是说。 第二有三： 讲述佛与众生的差别， 显示以乘所行之地上下的差别， 讲述空性与无生之差别。 第一，从“谁以何如”至“黑暗难以清醒”之间所说。 如是，为何不是一切的行境呢？因为具足殊胜根器的圣者，以何种方式如实地、毫不颠倒地证悟了那无与伦比的意义，如同陷入迷途的众生，处于迷惑状态的众生，处于自续部和因的乘之地的菩萨以下，或者说是外道以下，因为一切都是相对而言的错误。他们没有如实地见到密咒乘之殊胜的体性，因为变成了无明的相续或有分，从无始以来积累了习气，所以执着的黑暗，业和烦恼的障碍极其深厚，难以清醒，所以。
English
In the Wisdom Secret it says: Tantra and Sutra unsurpassable ground, All-illuminating and Vajra-holder, Unstained lotus densely arranged, Great assembly of letters, wheel and, Ground without any difference, Six grounds counted in the mind also, Unfabricated Great Perfection ground, Qualities of realization shown as six, On the unfabricated ground there is no cultivation, In the clear light spontaneously perfect Great Perfection, There is no sequence of grounds whatsoever, If self-arisen awareness is realized, Like a precious jewel spontaneously accomplished, Because all arises from the mind, Self-appearing Bodhicitta ground. Thus it is said. Fifth, from "This is the gathering of all" to "not an object of practice" is shown. Thus, the meaning shown here is the teaching that gathers the intentions of all the Sugatas, the source of all teachings, the intention and activity of the Buddhas, profound and extremely difficult to measure, which is to manifest it. Which are those that the lower ones cannot understand? The four vessels and outsiders, etc., those of small and inferior minds, are not objects of their practice. Thus it is also said in the All-Creating King: "The meaning of abiding in the true intention, Is not known because it is not an object of practice for all, It transcends the realm of realization by abiding in equanimity, It abides in the All-Creating King." Thus it is said. The second has three: Explaining the difference between Buddhas and sentient beings, Showing the difference between the higher and lower grounds traversed by the vehicle, Explaining the difference between emptiness and non-arising. First, from "Who in what way" to "darkness is difficult to clear" is shown. Thus, why is it not the object of all? Because the noble one who possesses excellent fortune, in whatever way truly sees and without reversing understands the meaning of that which is incomparable, like sentient beings who are confused, Bodhisattvas below the ground of the self-continuum and the vehicle of cause, or even below the outsiders, because all are mistaken in relation to each other. They have not seen the essence of the supreme Secret Mantra Vehicle as it is, because they have become a continuum or part of ignorance, and because they have accumulated habits from beginningless time, the darkness of attachment, the obscurations of karma and affliction are extremely profound and difficult to clear, therefore.
Chinese
由于迷惑和不理解的缘故，将众生和佛陀区分开来的差别是确定成立的。第二，从“地和地”到“任运成就”之间所讲的是，在噶举派的教言中，菩萨地和佛陀地的差别，以因和果的次第有高低之分。如《一切造作之王经》所说：“每一乘都有其安住之地，是菩提道的基础和所依。在大圆满菩提心地上，三世诸佛全部，三身导师安住于此，三界众生无余，显有器情安住之故，于地上勤修亦不可行。”又如《智慧秘密经》所说：“无为自显上师地，非由勤修本自成，自生清净普贤地，无别广大法身。”如是说，此处能知与不能知二者无别的意义心髓显现，以咒语和果位所见，以及以有和因所未见二者，在无别大圆满自性中显现之时，任何也不混杂且完全圆满，甚至没有边际的说法，胜者至尊的无上密意，一切法的自性，本来任运成就的确定秘密，是如实证悟，因此是远离造作的。因此，《一切造作之王经》中也说：“不将佛与众生视为二，于如是性中见一切为一，于如是性中无一与多，于无生无灭之精要中，以言语安立之名相又怎能有？”等等非常之多。第三，从“空和自性”到“完全圆满之相”之间所讲的是，空性和无自性的差别是：空性是，声闻缘觉的无我，以及唯识宗认为心识的错乱是由于能取所取而空，中观宗认为缘起的显现没有成立而空等等，内外二者仅仅是没有成立而已，是胜义谛的空性。无自性是，大密咒乘以二边空性的显现本身没有自性，因为二谛无别是殊胜的。无生和不动的
English
Due to confusion and lack of understanding, the difference that distinguishes sentient beings from Buddhas is definitely established. Second, from "ground and ground" to "spontaneously accomplished" indicates that in the Kagyu teachings, the difference between the bodhisattva ground and the Buddha ground is that there are higher and lower levels in the order of cause and effect. As it is said in the *All-Creating King*, "Each vehicle has its own place of dwelling, it is the basis and foundation of the path to enlightenment. On the ground of the Great Perfection Bodhicitta, all Buddhas of the three times, the three kayas of the teacher reside, all beings of the three realms without exception, because the phenomenal world and its contents abide, it is not possible to cultivate and traverse on the ground." And as it is said in the *Wisdom Secret*, "The unmade, self-appearing ground of the Lama, is not made by cultivation, it is primordially accomplished. The self-born, perfectly pure Samantabhadra ground, is the inseparable, great, supreme Dharmakaya." As it is said, here, the essence of the meaning of the inseparability of both knowing and not knowing is manifested, seen by mantra and fruition, and when both the unseen by existence and cause appear in the nature of the great, inseparable self-awareness, without any mixing and completely perfect, even without the term of limit, the supreme intention of the victorious, the essence of all dharmas, the secret of the certainty of primordial spontaneous accomplishment, is truly realized, therefore it is free from cultivation. Therefore, in the *All-Creating King*, it is also said, "Do not see Buddha and sentient beings as two, in suchness see all as one, in suchness there is neither one nor many, in the essence of the unborn and unceasing, how can there be terms established by words?" and so on, there are very many. Third, from "emptiness and nature" to "the manner of complete perfection" indicates that the difference between emptiness and no-self-nature is: emptiness is, the selflessness of the individual of the Hearers and Solitary Realizers, and the Mind-Only school believes that the confusion of mind is empty due to the apprehended and the apprehender, and the Middle Way school believes that the appearance of dependent origination is not established and is empty, etc., both internal and external are merely not established, it is the emptiness of ultimate truth. No-self-nature is, the great secret mantra vehicle, the appearance of emptiness by the two extremes itself has no essence, because the two truths are inseparable, it is supreme. The unborn and the unmoving
Chinese
特殊之处在于：无生是指诸法脱离因缘，没有自性，是因乘的究竟意义，成为无分别智慧的行境，外密也同样如此。不动是指密咒本身，与智慧行境分离，没有生起和融入。无二和任运自成的区别是什么呢？无二是说不真实，没有界限，与行境无有二取，只是自证。任运自成是指诸佛的身和智慧的功德无因而显现，因此殊胜。因果和生圆次第也转变成比生圆次第更大的大圆满的差别，因此，嘛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）也成为区分无二和大圆满的四边自解脱的分界。这就像是驱除障碍的咒语一样。像这样的任运自成的意义是，对于有无、常断、作为勤作等等二边的安立，在完全舍弃的自性上，没有任何可以施加的，一切都任运自成地安住在原始光明中。为什么呢？因为迷谬和不迷谬的因和果，一切所显现、一切所存在的一切法，都是大秘密的无生法性，如实的心髓，与真如的自性无二无别地具有的，自性无错乱的庄严，本来就是自显现。它的方式是：所有这些都在法性的状态中，舍弃也未舍弃，遮止也未遮止，也没有在本质上不同的局限，因为是不混合而完全圆满的方式自解脱的缘故。《虚空藏》中说：离作状态中一切圆满，不混合完全圆满的庄严，未舍弃自地解脱的虚空，佛身和有情身，如何显现都是法界的庄严。第三部分有五点：确定法性如是的自性，将所确定的意义转为大圆满，宣说如此证悟的功德，不加修改地修持此意义的方法，显示修持的功德任运圆满。第一部分有三点：立誓过患和功德都在真如中成为一体，证明其理由是除了真如之外没有其他，对此进行