English
O! As it is said, from the duality, something that cannot be meditated upon through realization, before it arrives, it seems that one cannot go anywhere merely with the understanding of the unmeditable nature. Secondly, as it is said in the 'Treasury of Magical Keys': 'Although one possesses it, it is difficult to realize, therefore, one deeply believes it is a secret instruction.' Just as the meaning of what is said, like this, sentient beings are inherently in a state of effortless accomplishment, free from gathering and scattering, without the need to seek, but because it is primordially secret, it is difficult to penetrate. Therefore, the supremely secret nature of reality, the mind of enlightenment, is beyond all realms of speech and elaboration. Thus, no one's ear faculty can hear it through the teachings of other virtuous friends. Just as it cannot be heard, the speaker also cannot express the nature of reality, the mind of enlightenment, through the speaking tongue faculty, relying on the self-characteristics of sound and words, not even a particle of an atom. Why? Because as previously stated, the essence of self-arisen wisdom is unthinkable by conceptual thought, without an object of focus, impossible to symbolize with examples, without the elaboration of signs, not created by causes and conditions. These five reasons explain that it transcends dualistic objects. Thus, in the 'Lion's Power Perfect Great Continuum,' it says: 'One cannot show the Dharmakaya with words and letters, if one clings to words, the yogi goes on the path of conceptual thought, after thoroughly dispelling doubts with words and wisdom, do not abide in words, but go to your own meaning.' And in the 'Ten Sutras,' it says: 'To the Buddhas of the three times and the sentient beings of the three realms, the supremely secret mind of enlightenment that has not been shown, the ears of the Sugata's wisdom have never heard, the ear faculties of sentient beings have never heard. Likewise, the tongue faculty of the teacher has never proclaimed to the Sugatas with speech, likewise, no one's tongue faculty has ever expressed it in words to sentient beings.' Thus it is said. In this way, five verses show the bindu of the nature of reality, the sphere, that is, the bindu of the nature of reality, the mind of enlightenment, which was previously shown, it becomes the source of all phenomena of samsara and nirvana, therefore, it cuts off the elaboration of falling into the extreme of nihilistic emptiness, so it is called the bindu of the sphere.
Chinese
全知恩师曾开示说：“轮回涅槃生起处，名为了义甚超胜。” 如是，《果陇》中说：“如是自性极清净，教法海之生处立基圆，断边琐事亦已逝，法性界之明点圆满也。” 《难解疏》中将此与禅修相结合，而对于禅修，又有：自性本然安住之法性，以及如上师口诀之义般证悟，如是证悟之功德法性自力显现之方式，以及安住于无整任运自成作为禅修之殊胜，以及对此以言思表达皆不可得之阐述等五者，以五颂次第阐述。 其中说：“禅修之前已述，自性安住之智慧，上师所示之证悟，证悟之功德自生，无整任运乃禅修之殊胜，对此不可言说。此五者于四句五组，次第相联而解说。” 第三，如此，以六道所摄之有情众生，从依赖黑白业力而感受总别之苦乐种种之时起，法界菩提心之游舞自显之空无色相仅是明相而已，除此之外从未存在过。因此，从普贤王如来之无漏大乐自性中，刹那亦不曾动摇地显现为法性之庄严。如《摩尼宝鬘》中所说：“有情感受痛苦时，我乃安乐自显现。此时苦乐无分别，我之功德于此圆。” 因此，无论轮回涅槃苦乐之显现为何，皆无好坏取舍，于任何时处皆融入菩提心之界中，无别大平等一味而住，仅仅是享用自性清净之游舞而已。业惑苦乐等过失，对于法性无为之智慧，毫无动摇与转变之力，法性本然如是安住。譬如虚空无边无际，故为器
English
The all-knowing and kind teacher once said, "The source of samsara and nirvana is supremely called the sphere of reality." Similarly, in the 'Fruit Matrix' it says: "Thus, the very nature is utterly pure, the source of the ocean of teachings is perfectly established as the basis, the elaborations of temporary extremes are also gone, the bindu of the dharmadhatu is complete." The 'Difficult Commentary' connects this with meditation, and regarding meditation, there are five aspects: the dharmata that naturally abides, the realization according to the meaning of the instructions of the noble guru, the way the qualities of such realization arise from the self-display of dharmata, the teaching that abiding in an uncorrected, self-settled state is the supreme meditation, and the teaching that it is beyond words, thoughts, and expression. These five are explained sequentially in five verses. From that, it says: "Meditation has been explained before: the wisdom that abides in its own nature, the realization taught by the guru, the qualities of realization arising from within, the supreme meditation of uncorrected self-settlement, to which there is no expression. These five, in five sets of four lines, should be explained by connecting them in order." Thirdly, in this way, from the very moment when sentient beings, encompassed by the six realms of existence, experience various kinds of different happiness and suffering, both general and specific, depending on their white and black karma, the play of dharmadhatu bodhichitta, the self-arisen empty forms, has never been anything other than mere clarity and appearance. Therefore, from the nature of the uncontaminated great bliss of Samantabhadra, it appears as the ornament of dharmata without wavering for even a moment. As it says in the 'String of Pearls': "When beings experience suffering, I am the self-arisen bliss. At that time, there is no difference between happiness and suffering, my qualities are perfected in this." Therefore, whatever appearances of samsara, nirvana, happiness, and suffering arise, without accepting or rejecting good or bad, at all times and in all ways, they are absorbed into the expanse of bodhichitta, abiding in a state of indivisible great equality. It is merely enjoying the play of the completely pure dharmata. Faults such as karma, afflictions, happiness, and suffering have no power to move or transform the uncompounded wisdom of dharmata; the dharmata abides as it is from the beginning. For example, the sky is limitless and therefore is a container.
Chinese
遍及一切精华，虽然在它的空间里，显现出稳定和运动的各种变幻，但就像天空不被沾染一样，菩提心精华也对轮回和涅槃的一切，没有好坏取舍地平等安住，虽然安住于遍及世间和寂静的广大之中，但不会被它们的任何缺点和优点所动摇，因此，对于显现的一切，不要特意执着，而是要自然地安住。 就像《十经》中所说：“六道众生五烦恼，乃是菩提心之自性。遍及诸佛之身语意，遍及众生之身语意。三世诸佛享用身与智慧，三界众生各自享用五毒。菩提心之精华，虽然没有以事物和相状来享用，但就像虚空般的自性，遍及一切，安住如虚空之边际。” 第四，就像诸佛显现为无漏智慧、不变法性、大乐之体性，而众生显现为轮回痛苦的自性，这两者没有任何好坏取舍的差别，都是从菩提心一的功用中显现的游舞，在无基无根、广大无有、仅是空显之体性上是相同的。然而，下乘的行者们，没有认识到法性是远离因果取舍的自性，而是认为轮回和涅槃、安乐和痛苦等，是各自善恶业力的显现，因此必须不混淆善恶取舍之理，他们如此分别执着，并按照各自乘的道路中所说，努力断除、阻止、调伏和转变一切业、烦恼和痛苦。然而，实际上，并没有任何善恶、安乐和痛苦等可以作为断除、阻止、调伏和转变的对象，因此显示了远离一切利害。如《功用圆满》中所说：“以善不能证悟佛之义，若以善能证悟佛之义，则大圆满之见成为虚假。以恶不可能堕入轮回，若以恶可能堕入轮回，则刹那三相成为虚假。”就像所说的那样。如果烦恼和善
English
It pervades all essences, and although various transformations of stability and movement appear in its space, just as the sky is not stained, the essence of Bodhicitta also abides equally without any good or bad, acceptance or rejection, in all of Samsara and Nirvana. Although it dwells in the vastness that pervades both existence and peace, it is not moved or swayed by any of their faults or virtues. Therefore, whatever arises, one should not deliberately cling to it, but rather let it rest in its natural state. As it is said in the Ten Sutras: "The six classes of beings and the five afflictions are the very nature of the essence of Bodhicitta. It pervades the body, speech, and mind of all Buddhas, and it pervades the body, speech, and mind of all sentient beings. The Buddhas of the three times enjoy body and wisdom, and the sentient beings of the three realms each enjoy the five poisons. The essence of Bodhicitta, although it does not enjoy with things and characteristics, but like the nature of space, it pervades all and abides like the edge of space." Fourth, just as the Buddhas appear as the essence of uncontaminated wisdom, unchanging Dharma-nature, and great bliss, and sentient beings appear as the self-nature of the suffering of Samsara, these two have no difference of good or bad, acceptance or rejection, but are the play that arises from the function of the one Bodhicitta. They are the same in the nature of groundless, rootless, vast non-existence, and merely empty appearance. However, those of the lower vehicles do not realize that Dharma-nature is the nature of being free from cause and effect, acceptance and rejection, but think that Samsara and Nirvana, happiness and suffering, etc., are the appearance of each's good and bad karma, so they must not confuse the principles of accepting and rejecting good and bad. They analyze and cling in this way, and according to what is said in the paths of their respective vehicles, they strive to abandon, prevent, subdue, and transform all karma, afflictions, and suffering. However, in reality, there is nothing that can be abandoned, prevented, subdued, or transformed, such as good and bad, happiness and suffering. Therefore, it is shown that it is free from all benefit and harm. As it is said in 'Perfection of Function': "With good, one does not realize the meaning of Buddha. If one realizes the meaning of Buddha with good, then the view of Dzogchen becomes false. With evil, it is impossible to fall into Samsara. If it is possible to fall into Samsara with evil, then the three moments become false." As it is said. If afflictions and good
Chinese
如果被罪恶的行为所支配，那么脱离因缘和努力的、非造作的、自然存在的智慧就不存在了，只有善恶的行为才变得强大。例如，就像豺狼的眼睛没有白天和黑夜的区别一样，没有可以消除黑暗的物质，同样，所有需要抛弃的痛苦和烦恼，甚至连名称都不存在。如《总断》中所说：“善的一方和罪恶等，连名称也不存在。解脱和束缚的两种，从一开始就不存在。”因为善恶的行为根本不存在，所以从行为、烦恼和痛苦中解脱出来的佛，以及被它们束缚的众生，这两个名称从一开始就不存在，因此显示了无名的大轮回和涅槃。如《十经》中所说：“在本质上与菩提心相同的情况下，因行为的支配而产生差别。如果被不确定的心所分别，那么如果被行为所支配，就不会有无生、自然存在的智慧。”这样说。第五，像这样，所有内外器情的事物都是因缘和合而产生的，那么为什么说没有善恶的行为呢？虽然看起来是因缘和合而产生的，但这只是众生各自心识的虚构，实际上没有任何成立。显现的轮回和涅槃的诸法，只是菩提心的一种力量，显现为空性、色相的游舞，因此说轮回和涅槃、安乐和痛苦都是同因。如经中所说：“安乐和痛苦的同因，是菩提心，因为从一开始就做了两个因，所以安乐和痛苦必然是同因。”像这样。从这些显现的所依或因，菩提心本身不是任何因缘所造作，并且摧毁一切因果的相状，因此被称为金刚。同样，所有显现为产生诸法的因的现象，也与菩提心一样，安住于本空的、非造作的自性中，因此一切法都不是任何因缘所生。
English
If one is dominated by sinful actions, then the wisdom that is free from causes, conditions, and effort, uncompounded, and naturally present does not exist; only virtuous and sinful actions become powerful. For example, just as a jackal's eyes have no distinction between day and night, and there is no substance to dispel darkness, similarly, all suffering and afflictions to be abandoned do not even exist in name. As stated in the "General Cutting": "Virtuous aspects and sins, etc., even the name does not exist. Liberation and bondage, these two also do not exist from the beginning." Because virtuous and sinful actions have never existed, the Buddha who is liberated from actions, afflictions, and suffering, and sentient beings who are bound by them, these two names have never existed from the beginning, thus revealing the great nameless samsara and nirvana. As stated in the "Ten Sutras": "In the case of being equal in essence to the mind of enlightenment, differences arise due to the power of actions. If one is discriminated by an uncertain mind, then if one is dominated by actions, there is no unborn, naturally existing wisdom." Thus it is said. Fifth, like this, all external and internal phenomena of the vessel and its contents arise due to the power of causes, conditions, and interdependent origination, so why is it said that there are no virtuous and sinful actions? Although it appears to arise due to the power of causes and conditions, this is merely a fabrication of each sentient being's mind, and in reality, nothing is established. The phenomena of appearance and existence, samsara and nirvana, are merely a play of emptiness and form arising from the power of the single mind of enlightenment, therefore it is said that samsara and nirvana, happiness and suffering, are of the same cause. As stated in the same text: "The same cause of happiness and suffering is the mind of enlightenment, because from the beginning it has made two causes, therefore happiness and suffering are certainly of the same cause." Like this. The basis or cause from which these appear, the mind of enlightenment itself, is not compounded by any causes or conditions, and destroys all characteristics of cause and effect, therefore it is called Vajra. Similarly, all phenomena that appear as causes for generating all dharmas also abide in the nature of primordial emptiness and uncompoundedness, just like the mind of enlightenment, therefore all dharmas do not arise from any causes or conditions.