English
Therefore, without abandoning with the mind, but naturally abiding in a state free from equality, abandonment, and acceptance, all meanings of abandonment, acceptance, negation, and accomplishment are all accomplished without doing anything, already complete. If one does not understand this way, and if one grasps happiness and suffering as different, becoming attached and clinging to happiness, and relying on meditation, practice, and effort to accomplish and accept, then the mind itself, the great happiness that is unaccomplished and spontaneously present from the beginning, is obscured by the mind of dualistic clinging, hope, and fear, and one will not realize it, but will again be afflicted by the disease of effort and suffering. As it is said in the 'Ultimate Essence': 'Other than the meaning of realizing one's own mind, there is no Buddha of happiness and joy elsewhere. Therefore, if there is no non-thinking in the cause, there is no result. To strive for nothing is like drinking the water of the ocean. Like a deer seeing a mirage and chasing after water. Having abandoned the meaning of no meditation, who is meditating? Without enlightenment, one only increases one's own suffering.' As it is said, in the state of realizing the mind itself as it is, one should not do any negation, affirmation, hope, or fear, but abide in the uncorrected, natural state. Fourth, the distinction of wisdom has two aspects: the self-born, non-conceptual wisdom that is not stained by karma and habitual tendencies, and the conceptualization of the six aggregates arising from conditions, which is taught as the accumulator of karma and habitual tendencies. The first is this: If all appearances, such as samsara and nirvana, happiness and suffering, are taught as the play of the one mind itself, then what is the nature of the self-born wisdom of the mind itself that transcends negation, affirmation, abandonment, and acceptance? Like this, the nature of all dharmas, the self-born wisdom of awareness, is free from all speech, thought, and expression, and is of the nature of the uncompounded, unchanging nature. Like the sky, it pervades all, and because there is no obscuration of karma, afflictions, grasping, and clinging, there is no distinction of clarity and dimness, and it is always naturally luminous. Because there is no conceptualization in it, it is not stained by any faults or virtues of samsara and nirvana. This is because it is free from all causes and conditions, the self-born wisdom or the nature of reality as it is, the state of the Victorious Buddha who has never been deluded, the unchanging light, or the Dharmakaya Kunjed Gyalpo itself. As it is said in the 'Quintessential Instructions': The face of one's own awareness
Chinese
这个空荡荡的状态，在任何事物的本质和特征上都没有成立，只是空荡荡地存在，这就是法性普贤王母。当自己的觉性空虚时，如果没有完全陷入空无，而是自己的觉知清明明明，这就是觉性普贤王。自己觉性的本质是空性，而自己的觉知是清晰的，这种不可分割的状态就是佛陀的法身。如是说。像这样，自生智慧的觉性，如同水和湿性、火和热性一样，原本就不可分离地存在。它不依赖于共同的止观禅定，也远离了分别念的动摇，因此不会被三界轮回的习气所染污，更不会被善恶业所染污，而是不会改变的。第二点是，像这样的觉性，如同菩提心的大海一样，远离了动摇。从大海中像波浪一样，从能力中显现的智慧，以及六识所知的依赖于外境的事物。特别是，通过意识的分别，对善恶因果进行取舍，区分分别念和智慧的好坏，以及修持禅定等等，这些对外在和内在事物进行思考和判断的意识。如果认识到自己的本性并将其转化为道用，那就是智慧；如果不认识自己的本性并将其转化为道用，那就是分别念的自性。从本质上来说，它并没有超出本初自生智慧的范围，所以被称为能力显现的智慧。如果不认识自己的本性，就会因为分别念而积累各种善与不善、不动摇的业。由于将三界轮回的各种习气分配到阿赖耶识中，因此会再次产生和发展与分别念相似的延续。如拉洛所说：菩提心不是意识的思考，思考和分析的法是能辨识的智慧，自生智慧的自显现中没有，所以不要依赖意识的思考和分析的法。如是说。像这样，正是因为能力显现的智慧被习气所控制，所以处于分别念的条件下，智慧就会
English
This empty and hollow state, not established in the essence or characteristics of anything, just existing as empty and hollow, this is the Dharmata Samantabhadri. When one's own awareness is empty, if it does not completely fall into emptiness, but one's own knowing is clear and bright, this is Awareness Samantabhadra. The essence of one's own awareness is emptiness, and one's own knowing is clear, this indivisible state is the Dharmakaya of the Buddha. As it is said. Like this, the awareness of self-born wisdom, like water and its moisture, or fire and its heat, inherently exists inseparably. It does not rely on common Samatha-Vipassana meditation, and is also free from the movement of conceptual thought, therefore it is not stained by the habitual tendencies of being born in the three realms, and even less so by the actions of good and evil, but is said to be unchanging. Secondly, like this, awareness is like the great ocean of Bodhicitta, free from movement. From the ocean, like waves, the wisdom that arises from capacity, and the knowledge of the six consciousnesses that depend on external objects. In particular, through the discrimination of consciousness, the acceptance and rejection of good and evil causes and effects, the distinction between good and bad of conceptual thought and wisdom, and the practice of Samadhi, etc., these consciousnesses that think and judge external and internal objects. If one recognizes one's own nature and transforms it into the path, it is wisdom; if one does not recognize one's own nature and transform it into the path, it is the nature of conceptual thought. In essence, it has not gone beyond the scope of primordial self-born wisdom, so it is called the wisdom that arises from capacity. If one does not recognize one's own nature, one will accumulate various good and non-good, unwavering actions due to conceptual thought. Because the various habitual tendencies of being born in the three realms are distributed into the Alaya consciousness, a continuation similar to conceptual thought will arise and develop again. As Lalo said: Bodhicitta is not the thinking of the mind, the Dharma of thinking and analyzing is the wisdom that can discern, it is not in the self-manifestation of self-born wisdom, so do not rely on the Dharma of thinking and analyzing by the mind. As it is said. Like this, precisely because the wisdom that arises from capacity is controlled by habitual tendencies, therefore, in the condition of conceptual thought, wisdom will
Chinese
不要执着于将分别念的智慧视为真实，并进行禅修。如果不对分别念的自性智慧加以专注，而是以一心不乱的状态进行禅修，那么自生智慧原本就处于不分别的平等性中的意义就会丧失。如果执着于分别念的流动和记忆，并被勤奋修持禅定的疾病所困扰，那么，认识到根本的自生智慧本身就显得至关重要。第五，一切都显示为自生智慧，这有五个方面：一切都显示为菩提心；显现的各种现象和存在都显示为一个状态的游舞；轮回与涅槃在法性上是统一的，这显示为佛陀的意趣；心性自生智慧在一切之前就已经自然成就，这显示了诸佛赞叹的方式；八万四千法门都汇集于菩提心之中。第一方面是： 唉！大菩萨。 就像这样，我，被称为法身普贤王如来，是所有三世诸佛的导师。 我不是存在于其他地方，而是众生的觉性，即菩提心的自性，是普遍、不变的。 像那样，菩提心的觉性，即使从本体、能力和游舞等方面进行区分，就像上面所说的那样，但实际上，就像所有的波浪都离不开大海一样，从菩提心的能力中显现的游舞，即包含现象和存在、轮回和涅槃的一切法，都只是菩提心的自性。在一切法之中，没有什么是与菩提心的核心不同的。因此，应该了知一切法都是菩提心的自性。 就像在那里面所说的那样： 所有的法都断定为菩提心， 如果不看、不修、没有想法而断定， 那么自生智慧就会显现，从而断定它。 就像这样，对于一切法，不应该有取舍和扬弃，而应该将它们视为一个自生智慧的自性。 第二方面是： 就像这样，一切法都是从菩提心的一种能力中所产生的游舞，因此，包含现象和存在的法是
English
Do not meditate by clinging to the wisdom of discursive thought as being real. If you meditate single-pointedly without distracting the wisdom that is the nature of discursive thought, then the meaning of the self-arisen wisdom, which is inherently in the nature of non-conceptual sameness, will be lost. If you fixate on the movement and memory of discursive thoughts and are afflicted by the disease of striving in meditative absorption, then it is said to be crucial to recognize the root, which is self-arisen wisdom itself. Fifth, there are five aspects to showing that everything is self-arisen wisdom: showing that everything is the mind of enlightenment; showing that the various appearances of existence are the play of one state; showing that samsara and nirvana are one in the nature of reality, which is shown to be the intention of the Buddhas; showing how the Victorious Ones praised the mind itself, the self-arisen wisdom, which is spontaneously accomplished before all else; showing that the eighty-four thousand doors of Dharma are gathered into the root of the mind of enlightenment. The first is: Alas! Great Bodhisattva. Like this, I, who am known as the Dharmakaya Kunjed Gyalpo, who is the teacher of all the three victorious ones, am not elsewhere, but the awareness of sentient beings, the very nature of this mind of enlightenment, is all-pervasive and free from change. Like that, the awareness of the mind of enlightenment, even if you divide it in terms of essence, capacity, and play, as explained above, in reality, just as all waves do not go beyond the ocean, the play that arises from the capacity of the heart essence of the mind of enlightenment, all the phenomena that are included in appearance and existence, samsara and nirvana, are only the nature of the mind of enlightenment, and there is nothing among all the phenomena that is different from the heart essence of the mind of enlightenment. Therefore, it should be known that all phenomena are the nature of the mind of enlightenment. As it says in that: All phenomena are determined to be the mind of enlightenment, If you determine without looking, without meditating, without thinking, Then self-arisen wisdom will arise, thereby determining it. Like this, for all phenomena, there should be no acceptance or rejection, and they should be repeated as the nature of one self-arisen wisdom. The second is: Like this, since all phenomena are the play of emanation from the capacity of one mind of enlightenment, the phenomena included in appearance and existence are
Chinese
所有显现的种种，皆是从法身普贤王如来的意界中，为了调伏所化众生而显现的幻化游舞。如此，显现世间万象的种种幻化之相是：外在器世界所包含的无情之物，内在有情众生的各种不同形体，以及形状如四方形、半月形等，颜色如蓝、黄、白、红等，还有大小、好坏等等，无论显现为何，都有各自的信奉和喜好。凭借着这些信奉，为了调伏众生，便会宣说与他们各自的根器、意愿和喜好相符的佛法。也就是说，如果具备虔诚的信仰，那么即使是鸟类、野兽等有情众生，乃至无情的树木、河流、天空等，也能发出佛法的声音。如前所述，地、水等元素，也会以象征的方式，揭示不可思议的平等性之义。因此，显现的种种现象，无论是外在的器世界还是内在的有情众生，所有这些事物，都被认为是自生大智慧的慈悲力量所幻化的。如此，以幻化的形式显现的种种，从显现的那一刻起，就已然安住于其自性、法性、菩提心的状态中，没有丝毫的动摇，是法性一味的自性。如是宣说了。正如所说，显现世间一切皆是幻化的自性，三身本来就是不可分离的，所以也是法身和报身的自性。《龙钦心髓》中说：轮回六道四生处，乃是化身之佛陀，故于菩提心无碍。地水火风四大种，为利有情作事业，显现圆满报身相，故于菩提心无碍。虚空界中无有相，无有对境故法身，乃是菩提心自性。如是说。第三，如此，过去、现在、未来诸佛的自性，也是法性无为的普贤菩提心之自性，并安住于其中，没有分离。因此，从法性的状态中，从原始本初就没有动摇，所以是菩提心的