English
Meditate continuously in this way! Secondly, whatever thoughts arise, they do no harm. All conditioned phenomena do not arise from themselves, nor do they arise from other dharmas or causes and conditions. Therefore, all dharmas are naturally in nirvana. When one realizes that there is not the slightest bit of true substance, all the thoughts that arise are realized as the nature of the dharmadhatu. This wisdom is the conqueror of the enemy of ignorance, the one who is perfectly endowed with virtues. The meaning as explained above is like the sky. For example, the sky does not aim at any kind of characteristic, it is just a name. It does not distinguish between the nature of good and non-good, etc., because there is no arising. Do not make efforts to abandon or disprove, do not focus on it in your mind, and do not cling to any object, because the mind itself is not established, and do not think of knowing or not knowing, therefore it is separated from knowing and not knowing. Since there is no difference between abandonment and antidote, there is no memory or distinction of the antidote. For any dharma, there is no liking for abandonment, negation, or acceptance. Abandonment and antidote are the same, and one does not regard them as the same, because one does not focus on anything. There is no liking or disliking, therefore abide in equality, do not differentiate, therefore there is no thought of duality, and do not think that it is like this. Since there is no clinging, it is separated from speech, and since it does not seek meaning, there is no action. One does not regard the actions of the three doors as faults, therefore there is no non-action. There is no new accumulation of merit and virtue, nor is there a reduction of faults, because the nature of dharma does not decrease or increase. Thirdly, what are the signs of proper meditation? Do not meditate with deliberate effort, do not focus on it in your mind, do not be disturbed by anything, and know that everything is equal. There is no attachment or desire for anything, and one is not deluded by objects, that is, one is not deluded by the faults of objects, and one is not frightened by objects. There is also no dislike, therefore, one does not abandon any dharma, does not separate, and does not cling to anything, therefore one does not abide in anything. One is not robbed by opposing factors, and one knows the meaning of the equality of the nature of dharma, the four wisdoms and the thirty-seven factors of enlightenment.
Chinese
如十度波罗蜜多等，所有善妙之方与果之功德，如所宣说之修持意义皆汇集于此，并以自之觉性了知。一切法皆汇集于心，故于心之自性中，不谬误地安住而修持，乃为道之究竟或最终归宿。除此以外，无论如何修持，亦不能使真实之法界光明自性显现，且不能改变觉性。第八总义，以传承之方便，开示了悟确定之义之方便。以传承之方便，了悟确定之义之方便为何？犹如以指指月，以矫饰与勤作之行，象征无为之义。以方便与表征之门，亦能真实地领受菩提心，故能成就菩提，是故为大菩提。如是，佛陀薄伽梵，天人之导师，曾如是宣说。无有直接证悟之福分者，亦当努力透过传承而证悟之方便。因此，将要宣说的此乃是生起并修持真实菩提心之处所或因由。何为禅定与手印？于此，因串习如是性、普现与因之三禅定之力量，而能稳固不为相违品所夺，犹如国王之印玺。身大手印，意誓言印，事业业印，如是系缚并修持佛之表征之三手印后，于语之表征之手印，于法之大手印中，生起心性，并念诵和修持其心髓。若能如实地于禅定与手印等法性中，生起不二之心而修持，则能生起真实之菩提心。当修持现前时，将能亲自了悟一切法皆不离自心，且透过修持，能圆满资粮等，清净障碍，并透过智慧本尊加持之门而证悟。第九总义，开示若不以菩提心摄持，则不得解脱，且善行将徒劳无益。心之
English
Like the ten perfections and all the virtues of the white side and the fruits, all the meanings of meditation as taught are gathered there, and one knows with one's own awareness. Since all dharmas are gathered in the mind, one should settle without error in the essence of the mind and meditate, for that is the ultimate end of the path. Otherwise, no matter how one meditates, the true essence of the luminous dharmadhatu will not be clear, and awareness will not change. The eighth general topic is the teaching of the means to realize the definitive meaning through the means of transmission. What is the means to realize the definitive meaning through the means of transmission? Just as the moon is pointed out with a finger, the act of contrivance and effort indicates the unconditioned. Through the gate of means and symbols, even taking the mind of enlightenment is what accomplishes enlightenment, therefore it is great enlightenment. Thus, the Buddha, the Bhagavan, the teacher of gods and humans, has spoken extensively. Those who do not have the fortune to realize directly should also strive for the means to realize through transmission. Therefore, what will be explained here is the place or cause for generating and meditating on the ultimate mind of enlightenment. What are samadhi and mudra? Therein, due to the power of familiarizing oneself with the three samadhis of suchness, complete appearance, and cause, one makes it stable so that it cannot be stolen by opposing factors, like a king's seal. The great body mudra, the mind vow mudra, and the activity karma mudra, after binding and meditating on the three mudras of the Buddha's signs, in the mudra of the sign of speech, in the great mudra of dharma, one generates the nature of mind and speaks and meditates on its essence. If one generates and meditates on the mind without difference in the dharmata of samadhi and mudras as they are, then the ultimate mind of enlightenment will arise. When meditation becomes manifest, one will realize for oneself that all dharmas are not other than one's own mind, and by meditating on that, one will accumulate merit and purify obscurations, and also realize through the gate of being blessed by the wisdom deity. The ninth general topic is the teaching that if one does not grasp with the mind of enlightenment, one will not attain liberation and virtue will be wasted. Of the mind,
Chinese
观修不错误地观修自性或法性金༷刚༷，菩༷萨༷菩提心，即观修不错谬地观修一切正༷解༷脱༷之道。如上证悟，则一切行境皆为普贤之功德，一切生起之母或智慧空性之天女，即普༷贤༷女༷，即以证悟胜义菩提心空性之行༷为༷所不摄之善༷法༷，无论为何；大乘方便之行，为慈等所摄之普༷贤༷行༷或不违背法性而不趣入，乃魔༷之༷业༷，乃穷尽且至༷极༷。与彼胜义菩提心相联之业，看似魔༷之༷业༷，亦说为菩༷提༷行༷，内外之事物与三门之行，无有决定为一，乃由知与不知之力，故一切转为菩提。第十总义，仅于此处生起信解，亦显示获得诸多功德。如所显示之义，于此生༷信༷且信解，彼亦为大༷菩༷提༷，如是诸佛赞༷叹༷。一切功德之处，仅生起此菩提心，即成三༷界༷及彼等之主宰梵天等之上༷师༷。成为供༷养༷处之声闻等与大势力魔༷之༷行境，乃不为声闻等所能证悟之自性隐༷秘༷之行༷为༷，即此。若无此菩提心，则诸佛所知之一切所知义与三族所求之诸道，显༷现༷之三༷乘༷之显༷示༷，不可能，若不证悟菩提心，则不成佛。于此地仅一刹༷那༷间༷由信༷力༷，彼人亦无碍地迅༷速༷转为文༷殊༷师༷利༷童子，成为与胜义文殊师利味同。一切善妙功德无不集于菩提心中，故自性法之坛༷城༷，趣入不为声缘等所能证悟之隐༷秘༷，及大乘不共之殊༷胜༷誓༷言༷等
English
Meditating without error on the self-nature or Dharma-nature Vajra, the Bodhisattva Bodhicitta, is meditating without error on all the paths of true liberation. If one realizes as above, then all realms of experience are the qualities of Samantabhadra, the mother from which all qualities arise, or the goddess of wisdom emptiness, that is, Samantabhadri, that is, any virtuous Dharma that is not encompassed by the practice of realizing the emptiness of ultimate Bodhicitta. The practice of the Great Vehicle's means, encompassed by love and so forth, is the practice of Samantabhadra or does not contradict the Dharma-nature and does not enter into it, is the work of Mara, which is exhausted and reaches the end. Actions associated with that ultimate Bodhicitta, even actions that appear to be the work of Mara, are said to be Bodhi conduct, and there is no certainty that external and internal objects and the actions of the three doors are one, but by the power of knowing and not knowing, everything is transformed into Bodhi. The tenth general meaning is that even just generating faith in this meaning is shown to obtain many qualities. As the meaning shown, generating faith and belief in this is also great Bodhi, as the Buddhas praise. Just generating this Bodhicitta, the place of all qualities, one becomes the teacher of the three realms and their lords, including Brahma and Indra. Becoming the object of offering for the Shravakas and so forth, and the realm of the powerful Mara, is the nature of secret conduct that cannot be realized by the Shravakas and so forth, which is this itself. If there is no Bodhicitta, then the display of the three Vehicles, which is the manifestation of all knowable meanings known by the Buddhas and the paths sought by the three lineages, is impossible; if one does not realize Bodhicitta, then Buddhahood is impossible. By the power of faith for just a moment in this place, that person also quickly transforms into Manjushri Kumara without obstruction, becoming of the same taste as the definitive meaning Manjushri. Since all good qualities are gathered in Bodhicitta, the mandala of the self-nature Dharma, entering into the secret that cannot be realized by the Shravakas and Pratyekabuddhas and so forth, and the supreme vows that are unique to the Great Vehicle, etc.
Chinese
我是这样认为的。持有明咒者菩提萨埵的戒律和誓言全部都守护，并且在三界中是无与伦比的布施处，被极度地赞叹。因为那个缘故，如果真实的菩提心的功德有形象，那么无边无际的虚空也被当作容器，也显得很小，十方诸佛是这样说的。第十一个共同要点是，将误入歧途者视为慈悲的对象：由于业力的影响，众生各自产生，六道轮回的各种生命形式，从一个到另一个地传递，过去已经出生，现在正在出生，将来还会出生，像这样出生的过程不会停止，所以一直处于出生的状态。由于不知道自己所执着的极端状态是什么样的，被自己错误的观念所迷惑，追随永无止境的妄念，没有修习正确的道路，从错误的念头中自然而然地退转是不可能的。那些人，就像懂得幻术、咒语等的人变幻出幻象的大象一样，不真实的幻象迷惑了众生。就像在梦中，心被极度地欺骗一样，梦境中体验到的轮回的安乐也会消失，陷入痛苦的梦境般的错觉之中，那些梦境中的众生是可悲的。由于无法胜任这无边无际的无上道，所以放弃了，将外道等执着于极端的道路和其他道路视为正确的道路，并且宣称这是没有错误的道路。那些这样说的人，就像说石头是黄金一样，是值得同情的，是生起慈悲的对象，慈悲之主们的心不由自主地被慈悲所夺走，心中想着“可怜啊”。例如，令人愉悦
English
I think so. The vows and precepts of the Vidyadhara Bodhisattva are all kept, and it is an unparalleled place of generosity in the three realms, and is highly praised. For that reason, if the merit of the true Bodhicitta had a form, then even the infinite space would be used as a container, it would seem small, the Buddhas of the ten directions said so. The eleventh common point is to show those who have gone astray as objects of compassion: Due to the influence of karma, beings are born separately, various life forms in the six realms of samsara, passing from one to another, have been born in the past, are being born now, and will be born in the future, and since this process of birth does not cease, they are always in a state of birth. Because they do not know what the extreme state of their own clinging is like, they are deceived by their own wrong ideas, follow the endless stream of thoughts, and it is impossible to retreat naturally from the wrong thoughts without practicing the correct path. Those people, just as those who know illusion, mantras, etc., conjure up illusory elephants, unreal illusions bewilder sentient beings. Just as in a dream, the mind is extremely deceived, the happiness of samsara experienced in the dream will also disappear, falling into a painful dream-like delusion, those dream beings are pitiable. Because they are unable to cope with this boundless and unsurpassed path, they abandon it, and regard the paths of extremists and other paths that cling to extremes as the correct path, and proclaim that this is the path without error. Those who say this, like saying that a stone is gold, are worthy of compassion, and are the object of generating compassion, the hearts of the lords of compassion are involuntarily taken away by compassion, thinking "how pitiful". For example, pleasing