English
Having abandoned all three feelings of pleasure, displeasure, and indifference, and abiding in the faultless, empty, and unwavering state is equanimity, which is the fourth dhyana. It is viewed as attaining the fruit of an Arhat through this. This is commonly explained in terms of the Shravakas and worldly individuals, but viewing it in that way deviates from the great meaning. The fourth is what is shown from "Whatever exists, ultimately" to "Undeleted, unchanging." If someone has genuine wisdom, it is possible that they will eventually realize the Secret Mantra. If there is no wisdom, there is no basis for realization, so ultimately, they will not realize the Secret Mantra. Alternatively, for a person who clings to existence, even at the end without a cause, change may occur due to karma. But for those noble ones who do not cling to existence, are free from concepts, and have no place for views and realization, the end of non-existence relative to that, or the infinite, will not change. Because they do not abide in extremes, they will also realize the suchness of the Secret Mantra. In case someone doubts that the so-called suchness of the Secret Mantra is something that does not exist at all, like those explanations, if someone clings to extremes, due to the power of ignorance, they will not clearly see suchness, nor will they truly understand it, so they will not realize the meaning as it is. Even if they strive to search for its meaning, they will not find such an essence. However, the suchness of the mind does not disappear and is not destroyed. Therefore, the nature of reality is vast and pervasive, and the essence of cause and effect is inseparable and perfectly complete. Therefore, even if some people see cause and effect as existing, and others cling to the absence of cause and effect, and they have not seen or found it, the great meaning of what is as it is, is not non-existent, because the essence is unchanging. An example of holding a similar dharma is like red-hot iron losing its heat, or the four great elements disappearing and becoming emptiness, but the iron and the sky are not non-existent, but exist as they are. Similarly, even if those with conceptual views have not found it, the expanse of suchness will never disappear or be destroyed, so it will never be non-existent. The fifth has four points: the transformation of self-arising and self-pacifying, the transformation without affirmation or negation, and the explanation of realizing interdependence and being untransformable.
Chinese
那波。开示了安住于不造作而获得体验。第一，从“六者的行境”到“舍弃与遮止皆无”，以此来开示。如果想知道如何了解分别的过患，那么在修习时，显现所见之色、所闻之声等六识的分别行境，这即是相。如此，在相的实物中，无论发生什么、显现什么，于自性中证悟的相，如水波般，自显为彼性，因此无法指责为不合之过患。不遮止分别，安住于自然，这样就足够了，不是去遮止和舍弃它。为什么呢？因为分别从一开始就没有成立，所以相的实物本身就是从未生起的大空性法性，因此对它来说，舍弃与遮止皆无。因此，如此了知后，不要超越证悟自生自灭的界限。第二，从“一切心之”到“无需修对治”，以此来开示。因此，如所说般，通达一切相皆是心之法性，不仅仅是言语，而是通过见解来确定，从而把握要点，那么即使生起证悟，也不会将其视为分别。于不造作之状态中，不矫正分别。于广大法界中，远离散乱之境，因此恒常安住于不散乱。即使散乱，也能将解脱于法性作为道路来运用，因此甚至没有散乱的说法。心中也无有障碍，因为自然而然地自明，这被称为大平等性。因此，对于不遮止分别之流，且了知无见闻之人来说，如同水不寻找湿润一般，无需通过勤作来努力于法性，也无需期望显现和获得，并且远离堕落的疑虑，因此哪里会有勤作和期望的束缚呢？因为没有，所以无论何时显现不合，都不依赖对治，也不需要修习，要如此证悟。如果证悟没有把握要点，那些装模作样的人，就会像青蛙跳向天空一样，最终精疲力尽。因此，不舍弃应舍弃之物，因为被分别所束缚。第三，从“过患功德舍取”到“无故无可净”，以此来开示。如此，如果证悟到自性之状态中没有过患功德的舍取，那么一切显现都圆满于法身的自性中，因此对它来说，没有需要去除和增加的。因此，要将无舍取的意义在自己的心中进行净化。为什么呢？因为心的自性就是无舍取的意义，因此对它来说，没有需要净化的，所以无可净化。
English
Napa. It shows that experience is gained by leaving it uncorrected. First, it is shown from "the realm of the six" to "there is no abandoning or reversing." If you want to know how to understand the faults of conceptualization, then when meditating, the appearance of the conceptual realm of the six consciousnesses, such as seeing forms and hearing sounds, is the characteristic itself. Thus, whatever happens or appears in the object of the characteristic, the characteristic of realization in its own nature, like a wave of water, appears as that very nature, so it cannot be blamed as a discordant fault. It is enough to leave the conceptualization unblocked and as it is, and not to reverse or abandon it. Why is that? Because conceptualization is not established from the beginning, so the object of the characteristic itself is the nature of the great emptiness that has never arisen, so there is no abandoning or reversing it. Therefore, having understood this, one should not go beyond the boundary of realizing self-arising and self-subsiding. Second, it is shown from "all mind" to "no need to meditate on the antidote." Therefore, as explained, understanding that all characteristics are clear as the nature of mind, not just words, but determined by view, and grasping the key point, then even if realization arises, it is not seen as conceptualization. In the uncorrected state, conceptualization is not corrected. In the expanse of the great space, the object of distraction is absent, so it always remains undistracted. Even if distracted, it can be taken as a path to liberate into the nature of reality, so there is not even a term for distraction. There is also no obscuration in the mind, because it is naturally self-illuminating, which is called great equanimity. Therefore, for a person who does not block the stream of conceptualization and knows without seeing or hearing, just as water does not seek moisture, there is no need to strive for the nature of reality through effort, nor to hope for clarity and attainment, and being free from the fear of falling, how can there be the bondage of effort and hope? Because there is not, one should not rely on the antidote when something discordant appears, nor is it necessary to meditate, one should realize this. If realization does not grasp the key point, those who pretend to be virtuous will end up exhausted, like a frog jumping into the sky. Therefore, one does not abandon what should be abandoned, because one is bound by conceptualization. Third, it is shown from "abandoning and taking faults and virtues" to "nothing to purify because there is nothing." Thus, if one realizes that there is no abandoning or taking of faults and virtues in the state of self-nature, then all appearances are complete in the self-nature of the Dharmakaya, so there is nothing to remove or add to it. Therefore, one should purify the meaning of non-abandonment and non-taking in one's own mind. Why is that? Because the self-nature of the mind is the meaning of non-abandonment and non-taking, so there is nothing to purify in it, so there is nothing to purify.
English
Ra showed that. Therefore, when abandoning and accepting the faults and virtues of meditation, and when collecting sinking and excitement, etc., there is no obstruction here. Since the essence is inseparable, there is no distinction. When it is clear that it is connected in the essence of suchness, the occurrence is not blocked and it is unwavering, so calm abiding and insight are connected. That itself also arises spontaneously from the nature of self-awareness. Therefore, if the uncorrected experience is not realized as self-arising and self-peaceful, for example, even if an object is destroyed, the sky will not be destroyed. Just as wandering in samsara for eons does not lose the mind of enlightenment, thoughts are not abandoned by abandoning them, because they are bound by perception itself. Also from the sutra: 'Thinking that this perception is abandoned, whoever's perception will arise, from perception he will not be liberated.' Therefore, if all the infinite obscurations are not known as the nature of the mind, they will not be cleansed by purifying and washing. Effort itself is a great obscuration of view. Therefore, the profound emptiness of self-liberation from the four extremes should be known in the secret realm of the Dharma. What is the supreme method? What is the way in which all extremes, such as emptiness being the destruction of objects, existence being the appearance of objects, and clinging to annihilation and permanence, are naturally pure? Knowing that all appearances of extremes are clear in the expanse of the great wisdom of the realm of Dharma, it is not a trivial emptiness. Since there is no such thing as an essential object in that itself, it is not a permanent existing thing, but transcends all extremes. Therefore, since there is no permanent object, it is not permanent. Since it is the nature of the result, it is not annihilation. Since nothing of the essence itself is used, there is nothing to grasp in such forms, colors, signs, and terms, so there is nothing to purify from obscurations and imprints. This is also a great key to cutting off wrong paths. The fourth is: All actions, as stated up to: The attainment of the holy experience. It shows that. Therefore, having completely abandoned all actions to be done, since there is nothing other than awareness, without accepting or practicing, in the state of the nature of Dharma that is primordially uncorrected and unadulterated, knowing that self-awareness cannot be placed in anything.
Chinese
由于将“自性安乐”置于大安乐的自然状态，如果这样把握要点，就不会有将其理解为法界，因此也不会有障碍。或者，由于心本身不存在，因此可以肯定的是，由心所生起的事物和种种分别念也不存在，即使寻找也找不到。像这样毫不错误地证悟，就是获得了殊胜体验的证悟之把握，也就是见到了伟大的真谛。第六，从“此处乃大乘”到“生起如是定”之间进行了阐述，这是为了表明它不是低劣的境界。那么，对于那些顿悟的大智慧者们的殊胜见解，也一定要向那些智慧浅薄、渐悟的人们进行阐述吗？并非如此。因为，这里所说的是密咒大乘至高无上的精要，顿悟的甚深见解是：以因乘渐悟者，被自身努力的极限所导致的重病之瘟疫所蒙蔽，无法获得伟大的意义，因此无法如实证悟。因此，将渐悟者的六聚置于散乱之因，显现为沉没与高扬之相，这正是因为，在顿悟的时刻，它如实地显现为自然圆满的法性，既不被阻碍也不动摇。因此，通过“由此”所追求的是，两个入口合二为一，无论是智慧浅薄的渐悟者，还是智慧高超的顿悟者，所有被调伏的对象都不会随意进入，而是通过这些进入的次第，以渐悟或顿悟的方式，根据自己的智慧所理解的证悟程度和意乐，如实地展示佛法的门径，无论是次第展示，还是展示顿悟的方法，都要努力地在各自所信赖的领域中，不要浪费时间。因此，对于各自确定的理由也是，像这样需要运用各自不同的门径的原因，无数的燃灯胜者们，在各自的刹土中宣说的殊胜佛法之门，以及所说的种种方便法门，都是为了顺应被调伏者的智慧程度，并没有固定在一个地方，也没有偏向一方，不能认为他们说的是确定不变的，而是各自的