English
All thoughts that appear as arising are, from the very moment they appear to arise, in reality never born, like the sky. Knowing this way, the mind that is not attached to anything such as the five objects of desire, is free from all hope and fear, rejection and acceptance, like the dedication of the sky, where no desire arises towards the sky. When such a view becomes conviction, without relying on any acceptance or rejection or other actions, one ultimately achieves self-benefit, manifesting the state of great nirvana. At that time, in the realm where the nature of mind is like the sky, without the distinction of self and other, the realization of the purity of the three realms dawns, all actions are completed, and a state arises where it is impossible to accomplish the benefit of others. As it is said in the "Ten Sutras": The thought of the sky is like clouds and mist. From that thought, no characteristics are born. The mind without characteristics is itself like the three kayas, the sky. Not being attached to the five objects of desire, dedicate to the sky. Dedicate as if dedicating to the unattached sky. If one contemplates everything as the nature of the sky, then one's own benefit will surely arise like the sky. Thus it is said. These nine shlokas up to this point show the third bindu, the bindu of the completely pure realm. This is to show that the dharmadhatu is the mind of enlightenment, not like the annihilation of emptiness. Although in the bindu of the dharmadhatu, all of samsara and nirvana are shown as the source, in reality, all the dharmas of samsara and nirvana, from the moment of their arising, have no arising, no way of arising, and no ariser, etc. Therefore, all extremes of elaboration such as existence and non-existence, permanence and annihilation, arising and ceasing, are completely pure, and because there are no corners of elaboration, they are complete in a state without any corners, hence it is said that way. In the "Bras klong": At that time, arising, the way of arising arises. All biased considerations are naturally pure. Because it is established because of the need for the dharmadhatu, because it is primordially pure, all elaborations are in a state of being cut off. And in the "Difficult Commentary" itself, in the section applied to conduct, the classification of conduct is divided into four, of which the first four lines are the conduct of suffering dawning as dharmata, then eight are the conduct of liberation from virtuous and non-virtuous actions, then four
Chinese
土地从分别念解脱为智慧的行为，然后用二十颂来展示将乘转化为（道）的行为。其中又分为声闻乘、缘觉乘、中观乘、密乘四种乘的转化，前面三种与前三个四句相连，后面一种与最后两个四句相连，按照顺序进行连接。其中说到：行为有四种：痛苦法性的行为，从业解脱的行为，分别念智慧的行为，以及将乘转化为（道）的行为。四、八、又四，依次与二十（颂）相连。将乘转化为（道）有四：观修分别念的声闻，消除善恶的缘觉，希求空性的中观，以及不舍五毒的密乘。三个四句和八句，应当依次连接起来讲述。如是。第四是：如上所示，所有这些法的法性，如虚空般的自性，安住于无分别平等性中，是法身的体性。然而，从法性本空大性中未曾动摇，如此显现的显现、声响、忆念、觉知之法，一切从显现之时起，在意义上无有成立。因此，显现为色的一切皆为显现空性，响为声的一切皆为响空性，生起的一切忆念分别皆为觉知空性，无生，不落入显现空性的任何一方，超越一切戏论之境，无论如何执取有无等，皆不能成立，远离一切戏论边，不可把握，如同水中的月亮。在《心髓续》中说：无分别平等是法身，是美观普贤王如来的身，不可把握，是水月之身，从甚深阿的空性中产生。不可言说，是甚深阿的空性，阿的自性远离戏论边。从无分别平等清净的法身中，显现为稀有奇妙觉知的身，未曾动摇，是本初之界，因此从空性中涌现。如是。在《十经》中说：展示大圆满的游舞，法性菩提心如虚空，心中无分别念是法身，无事物无相，不可把握，譬如水中显现的月亮。
English
The conduct of dissolving the earth into discriminating wisdom, and then showing the conduct of transforming the vehicle into (the path) with twenty verses. Among these, there are transformations into the four vehicles of the Hearers, Solitary Realizers, Middle Way, and Secret Mantra. The first three are connected to the first three sets of four lines, and the last one is connected to the last two sets of four lines, connecting them in order. Among them, it is said: There are four kinds of conduct: the conduct of suffering nature, the conduct of liberation from karma, the conduct of discriminating wisdom, and the conduct of transforming the vehicle into (the path). Four, eight, and again four, are connected in order to the twenty (verses). There are four ways to transform the vehicle into (the path): the Hearers who meditate on discrimination, the Solitary Realizers who eliminate virtue and vice, the Middle Way practitioners who desire emptiness, and the Secret Mantra practitioners who do not abandon the five poisons. The three sets of four lines and the eight lines should be connected and explained in order. Thus it is. The fourth is: As shown above, the nature of all these dharmas, the nature like space, abiding in non-discriminating equality, is the essence of the Dharmakaya. However, without moving from the nature of the great emptiness of Dharmata, all phenomena that appear as appearances, sounds, memories, and awareness are without establishment in meaning from the very moment of appearance. Therefore, all that appears as form is appearance-emptiness, all that sounds as sound is sound-emptiness, all memories and discriminations that arise are awareness-emptiness, unborn, not falling into any side of appearance-emptiness, transcending all realms of elaboration, no matter how one grasps existence or non-existence, it is not established as such, free from all extremes of elaboration, ungraspable, like the moon in water. In the Heart Essence Tantra, it says: Non-discriminating equality is the Dharmakaya, is the beautiful Samantabhadra's body, ungraspable, is the water-moon body, arising from the profound space of A. Unspeakable, it is the profound space of A, the nature of A is free from the extremes of elaboration. From the non-discriminating, equal, pure Dharmakaya, it appears as the rare and wonderful body of awareness, unmoved, it is the primordial realm, therefore it arises from the space. Thus it is. In the Ten Sutras, it says: Showing the play of the Great Perfection, the nature of reality, Bodhicitta, is like space, the absence of discrimination in the mind is the Dharmakaya, without substance or characteristics, it cannot be grasped, like the moon appearing in water.
Chinese
如是所说。 像这样，将所有显现的一切都认知并习惯为法身无生之自性后，法身导师普贤王如来的幻化游戏无量显现，以此救度众生的事业之主要部分，即语之事业，也无需勤作，本自任运成就而显现的方式是： 如此，内外显有包含的一切法之自性，即阿利智慧空性普贤王母，以及嘎利方便显现之智慧普贤王，二者本自无二，故显空或方便智慧无离无合，安住于甚深陀罗尼之体性中，即甚深且难以思议之自性，如是宣说。 彼经中云： 法身无生普贤王， 游戏生起之神变， 显有显现之方式也。 胜义无生故说为阿利。 觉性显现之心性， 对法无碍故说为嘎利。 彼乃大圆满之游戏。 如是说。 如此，一切法无不成为普贤王之游戏，因此，以无生义之语宣说佛法，并非像其他导师对其他人以言语文字的方式宣说那样。 例如，代表无生的字母阿，被视为所有字母的根本，并且像从它衍生出美妙或精心修饰的辅音字母塔，以及代表胜义的字母帕和代表智慧的字母夏等所有支分字母一样。 或者说，阿和美妙的塔是显空无二，是法身之自性菩提心。 从它的力量中，像神变五蕴和八识聚等支分显现一样。 如此举例说明。 所要表达的意义是什么呢？ 就像阿就是阿本身一样，是无间断大悲之事业的意义。 如此这般的显现与大智慧无别，因此，为了净化和美化一切相的戏论，所以说塔。 为什么说塔呢？ 因为塔是智慧的自性，是月亮坛城的形象
English
As it is said. Like this, after recognizing and becoming accustomed to all that appears as the unborn nature of the Dharmakaya, the main part of the activity of liberating beings by the immeasurable manifestation of the magical play of the Dharmakaya teacher Samantabhadra, that is, the activity of speech, also appears effortlessly as spontaneously accomplished from the beginning. Thus, the nature of all phenomena included in the inner and outer appearances is that Āli, the wisdom emptiness Samantabhadrī, and Kāli, the wisdom Samantabhadra who appears as skillful means, are inherently non-dual, so appearance and emptiness or skillful means and wisdom are inseparable and dwell in the essence of profound Dharani, that is, the nature that is very profound and difficult to conceive, as explained. It says in that very text: From the unborn Dharmakaya Samantabhadra, The magical transformations of the play arise, The very manner in which appearances manifestly arise. Ultimate truth is unborn, therefore it is taught as Āli. The very nature of mind in which awareness has become manifest, Is unobstructed with respect to phenomena, therefore it is taught as Kāli. That is taught as the play of the Great Perfection. Thus it is said. In this way, since all phenomena are without exception the play of Samantabhadra, therefore, teaching the Dharma with the speech of unborn meaning is not like other teachers teaching others through words and letters. For example, the letter A, which represents the unborn, is shown as the basis for all letters, and like all the branch letters such as the consonant letter Ta, which is beautiful or elaborately adorned from it, and the letter Pa, which represents ultimate truth, and the letter Sha, which represents wisdom, and so on. Or, A and the beautiful Ta are the non-duality of appearance and emptiness, which is the nature of the Dharmakaya, the mind of enlightenment. From its power, like the manifestation of the aggregates of the five skandhas and the eight consciousnesses, and so on. Thus it is exemplified. What is the meaning to be expressed? Just as A is A itself, it is the meaning of the uninterrupted activity of great compassion. Such manifestation is inseparable from great wisdom, therefore, in order to purify and beautify all conceptual elaborations, it is said Ta. Why is it called Ta? Because Ta is the nature of wisdom, the image of the mandala of the moon.
Chinese
已经说过了。所谓的“པ”是指像那样，在方便智慧或者法界与智慧二者无别的状态中，使众生获得解脱。而且，这并非在别处存在，而是像这样，众生的共同行境，显现为五种烦恼和五种欲妙等，这些外内情器的显现虽然是如此，然而，一切显现都能显现为符号和比喻等，对于具有因缘和福分的人们，也会按照根器的次第进行救护，而对于没有福分的人们，则不会如实显现。即使没有那样显现，也像是从无生之字中展开支分之字一样，对于世间一切众生的行境，无论显现什么、出现什么，所有这些法，诸佛的语言所表达的深奥方便智慧或者显空无二的自性，总是以任运成就的方式存在，因此永远不会停止地出现。因此，教导说，对于像那样，语调任运成就的自性，法性未作改变如实般的自性显现为对境并被见到时，不要被分别念的风所扰乱。根本圆满中说：唉玛火，从阿里的嘎里的文字中，出现沙等文字。同样，塔和玛的意义，要从一切处彻底了解。从密咒词义的文字中，将会见到明觉的自性身。在具有法界庄严中，文字的支分是庄严的展开。自显离思大。自生之文字，如支分各自展开般，是清净真谛的显现。在法性显现为对境时，不要被分别念的风所吹散。如是说。十经中说：如何显现呢？法性心性显现，阿和美丽的塔被说是法身。心髓菩提心是从法身中，如幻化五蕴和八识支分展开般，在三界世间一切众生的行境中，五烦恼是五欲妙，三世诸佛语言的深奥是，无生法性色声香，无生之深奥是佛语。如是说。第四个是秘密