Chinese
之界。说的是，因为是自性，所以超越了四种希求和疑惑，觉性在自明且无边无际的自心中显现。如果向外寻求，因为错误而无法找到，所以自心赤裸显现为法身。本来任运成就的佛陀现前时，向何处、向谁祈请成佛？就像迷途的动物追逐海市蜃楼一样。佛陀自己向佛陀自己寻求，就像从大海中追逐海市蜃楼一样。说的是，瑜伽外道希望从外在的神灵那里获得成就，这是错误的。无法找到，也无法看到自性，用比喻来说明。那么，如果不能成就，那么众多经典中所说的也变得没有意义了吗？如果对此有所怀疑，那么，如果想要获得佛果，就要在三摩地之王菩提心中明了。说的是，如果有人想要获得果实，那么就应该修持遍知的三摩地。为什么呢？如果观察，自性就是现前的佛陀。说的是，如果观察体性，自心本身就会显现为果的现量。平等的国王，平等性法身。说的是，不执着于平等性的大智慧的自性，就是大法身，也就是自心本身。被称为秘密和秘密大坛城，佛陀坛城包含在证悟本身之中。说的是，秘密圆满报身和秘密大任运成就的坛城，也不在其他地方，而是在任运成就显现的觉性本身中圆满无杂。为什么呢？世尊圆满福德智慧资粮，就像具足现前妙相和随好一样。说的是，菩提心坛城是所有坛城的基础，是二身的自性，所以在自心的现量中，具有无数超越计数的妙相和随好。如果这样见到，就会相信没有地方可以行走。誓言是，法性境和伟大的慈悲，圆满大圆满的誓言，本来清净的菩提心髓，是胜者的坛城，平等不二为一。说的是，阿努瑜伽的三种誓言自然而然地成熟，从而脱离了界限，这就是阿底瑜伽的四种誓言，证悟了从一开始就从超越的体验中解脱出来的菩提心，是佛
English
Of the sphere. It says that because it is self-nature, it transcends the four hopes and doubts, and awareness manifests clearly in the self-illuminating and boundless self-mind. If you seek it externally, you will not find it because of the mistake, so the self-mind is nakedly shown as the Dharmakaya. When the spontaneously accomplished Buddha is present from the beginning, to whom and where do you pray to become a Buddha? It's like a lost animal chasing a mirage. The Buddha himself seeks the Buddha himself, just like chasing a mirage from the depths of the ocean. It says that it is wrong for the outer yogis to hope for accomplishment from external deities. It cannot be found, and the self-nature cannot be seen, which is illustrated by the metaphor. Then, if it cannot be accomplished, does that mean that what is said in many scriptures is also meaningless? If you have doubts about this, then, if you want to attain Buddhahood, you must be clear in the Samadhi King Bodhicitta. It says that if someone wants to obtain the fruit, then they should practice the omniscient Samadhi. Why is that? If you observe, self-nature is the present Buddha. It says that if you observe the essence, the self-mind itself will appear as the present measure of the fruit. The king of equality, the Dharmakaya of equality. It says that the nature of great wisdom that does not cling to equality is the great Dharmakaya, which is the self-mind itself. Called the secret and great secret mandala, the Buddha mandala is contained within the realization itself. It says that the secret perfect enjoyment body and the secret great spontaneously accomplished mandala are also not in other places, but are perfectly unmixed in the awareness itself where spontaneous accomplishment manifests. Why is that? The Blessed One perfectly completes the accumulation of merit and wisdom, just like possessing the present major and minor marks. It says that the Bodhicitta mandala is the basis of all mandalas, and is the nature of the two bodies, so in the present measure of the self-mind, it possesses countless major and minor marks that transcend counting. If you see it in this way, you will believe that there is no place to walk. The vows are, the nature of reality and great compassion, the vows of perfect great perfection, the essence of the originally pure Bodhicitta, is the mandala of the Victorious Ones, equality and non-duality are one. It says that the three vows of Anu Yoga naturally mature, thereby breaking away from the boundaries, which are the four vows of Ati Yoga, realizing the Bodhicitta that is liberated from the transcendent experience from the beginning, is the Buddha
Chinese
安住于一切佛的自性中。如果接受具足二者的成就，那肯定能获得。（这是）说，具有通达大乐之义的见解者，为了以智慧如何转变而成就。犹如照亮世界的太阳之轮，具名之空界将完全显现。（这是）说，譬如太阳普遍升起，如果确实见到菩提心普遍扩展之义，那么空性世界本身就会显现为身和智慧，不往任何地方，就能从轮回的痛苦中解脱，获得成就。那么，这需要多久才能成就呢？犹如海中优昙花之例，菩提心若于百道中仅一次，不舍弃而修禅定，就能成就。（这是）说，容易理解，因为是懒惰的阿罗汉之故。因为依赖于佛陀，所以不从其他地方寻求时愿的成就，而是将无有可成就之义视为究竟。修菩提心时的错误是：如果生起贪嗔取舍之念，由于错乱心念的因缘，刹那间生起转变，因为与无上菩提之义相违背的缘故。对于刹那间就能成就的此心，因邪念积聚而入，被错乱所控制而毁灭。犹如断了线的风筝，接近成就却不能成就。（这是）说，谁以三毒之因，做出取舍的行为，由于错误的见解之因，生起嗔恨愤怒，这与无有取舍相违背。因此，使从能成就的刹那间所获得的菩提心远离，从而毁灭其意义，使其非常遥远。所以，不要那样做。精进的功德是：有智慧者何时生起强烈的后悔，以自心为证而不舍弃，菩提心殊胜者就会在心中显现。（这是）说，有福之人觉悟后，因没有修习而感到后悔，不以自己为耻而精进，这是理解的征兆。它的功德是：即使是积累的深厚黑暗，也能被智慧之王——智慧的阳光，在刹那间照亮。（这是）说，从无始以来所造作的业的无明，也能被生起大精进的甚深见解所见的光芒所净化，而变得无可比拟的清晰。瑟果和宁
English
It abides in the essence of all Buddhas. If one takes the accomplishment of having both, it is certain to be obtained. This means that one with a view of understanding the meaning of great bliss, in order to achieve how to transform with wisdom. Like the mandala of the sun that illuminates the world, the famous empty realm will fully appear. This means that, like the sun rising everywhere, if one truly sees the meaning of the Bodhicitta spreading everywhere, then the empty world itself will appear as body and wisdom, and without going anywhere, one will be liberated from the suffering of samsara and attain accomplishment. So, how long will it take to achieve this? Like the example of the Udumbara flower in the ocean, if Bodhicitta is only once in a hundred paths, and one meditates on samadhi without abandoning it, it will be achieved. This means that it is easy to understand, because it is for the lazy Arhat. Because it relies on the Buddha, one does not seek the accomplishment of the time of aspiration from elsewhere, but considers the meaning of having nothing to accomplish as ultimate. The fault of being mistaken when meditating on Bodhicitta is: if thoughts of attachment and aversion, acceptance and rejection arise, due to the cause of a confused mind, a moment of change arises, because it is contrary to the meaning of unsurpassed Bodhi. For this mind that can be achieved in an instant, it is destroyed by the accumulation of wrong thoughts and being controlled by confusion. Like a kite with a broken string, it is close to accomplishment but cannot be achieved. This means that whoever, with the cause of the three poisons, engages in actions of acceptance and rejection, due to the cause of a mistaken view, generates anger and rage, which is contrary to having no acceptance or rejection. Therefore, it causes the Bodhicitta, which is obtained in an instant of accomplishment, to be distant, thereby destroying its meaning and making it very distant. So, do not do that. The merit of diligence is: when a wise person has strong regret, establishes his own mind as a witness and does not abandon it, the supreme Bodhicitta will appear in his mind. This means that a fortunate person, after awakening, regrets not having practiced, and is not ashamed of himself but is diligent, which is a sign of understanding. Its merit is: even the thick darkness that has been accumulated can be illuminated by the rays of the sun of wisdom, the king of wisdom, in an instant. This means that even the ignorance of karma accumulated from beginningless time can be purified by the light seen by the profound view of great diligence arising, and become incomparably clear. Segol and Nyung
Chinese
围绕着“萨”字的持续时间，从最初的清净状态转移，并且没有对治。 众生迷惑的方式是： 无知愚昧无福报的众生们， 将执着于自我与他人的心念， 安住于自性胜者的身相中， 因迷惑而分别观察，所见皆错。 意思是说，所有未觉悟的三界众生，对于无偏袒的事物，产生执着于二元对立的认知。仅仅是迷惑的当下，除了名称之外，在本体上与佛的自性并无差别，尽管如此，他们却不认识到从未分离的本性。因为没有隐藏任何事物却视而不见，所以执着于能取和所取，从而错误地徘徊。 如果怀疑会变成二元对立，那么： 智慧幻化胜者如海， 邪念幻化的五毒众生们， 即使世俗幻化的差别不可思议， 但在胜义法界中，自性完全平等。 意思是说，觉悟的智慧超越了显现的痛苦，而邪念显现的轮回，在迷惑的表象上，好坏的差别非常大。然而，两者都是从觉悟的好坏显现而来，除此之外，没有任何基础，因此没有好坏之分。这是从共同的胜义谛和超胜的胜义谛中解脱。 一切诸法本自空性， 仅此而已，不住涅槃。 意思是说，对于超越一切二元对立的诸法，连安立心识的处所都没有，这是脱离痛苦的伟大境界。 一切众生皆具菩提心。 意思是说，本自具足愿望。 自己的心性即是现前的佛陀， 从他处寻觅的胜者，一丝一毫也没有。 意思是说，自己的心已成为明亮的灯，因此阐述了相信智慧是从自身产生的道理。像这样，如果确信圆满正觉的伟大之处，完全不依赖于其他，那么就会相信佛陀不在他处。 如果有人认为这里所说的见、修、行都变得没有意义了，那么： 仅仅是为了有缘众生的利益， 因此，也不是不修持。 意思是说，有业缘者不会脱离无为的精进，因此不会落空。 随之而来的行为是： 如是了知如来法界时， 对无明者生起大悲心。
English
The duration of circling the syllable "Sa", from the very beginning, is the transformation into self-purity, and there is no antidote. The way beings are deluded is: Ignorant, foolish, unwise, and unfortunate beings, All the mindstreams that grasp at self and other, In the very nature of the Victorious One's body, Are mistaken by separately examining and seeing. That is to say, all those who are not in control of realizing the three realms of ignorance are those cognitions that grasp at duality in what is without partiality. In the very moment of delusion, other than the name, there is no difference in the nature of Buddhahood, yet they do not recognize that they have never been separated from it. Because they do not see what is not hidden anywhere, they cling to grasping and being grasped, and wander astray. If there is doubt that it will become dualistic, then: The wisdom illusion, the victorious ocean, and The five aggregates of beings with deluded thoughts, Even though the distinctions of relative illusion are inconceivable, In the ultimate sphere, the nature is completely equal. That is to say, the wisdom of realization transcends the suffering of appearance, and the cycle of delusion of the false appearance has extremely great differences of good and bad in the face of delusion. However, both are nothing other than the appearance of good and bad thoughts, so there is no good or bad. This is liberation from the common ultimate truth and the superior ultimate truth. All phenomena are empty from the very beginning, From that very moment, there is no abiding in nirvana. That is to say, even in the very transcendence of the three extremes of all phenomena of duality, there is no place to fix the mind, which is the great separation from suffering. All sentient beings have the essence of enlightenment. That is to say, it has been wished for from the very beginning. One's own mind is the manifest Buddha, There is not even a speck of dust of the Victorious One sought from elsewhere. That is to say, one's own mind has become a clear lamp, therefore explaining the meaning of believing that wisdom arises from oneself. Thus, if one is confident that the greatness of perfect enlightenment does not depend on anything else, then one will believe that the Buddha is not elsewhere. If one thinks that the view, meditation, and conduct spoken of here become meaningless, then: Only for the sake of fortunate beings, Therefore, it is not that one does not accomplish it. That is to say, those with karmic connections do not stray from the effort that is without action, therefore it does not become lost. The conduct that follows is: When one knows the thusness of the dharmadhatu in that way, Great compassion arises for the ignorant.