Chinese
无分别如虚空之义，无分别法性。如其所示，无分别即是心性，此三虽各自分别显示，然无有差别，乃是大本体。如其所示，无有对境，亦无执持于彼，故名无分别，即是不错谬的禅修之体性。然，此无分别并非是断灭边或中观之离戏论空性，而是显示一切智之禅修，即“遍照金刚萨埵”。甚深瑜伽之禅修，并非观待不同因之果，而是从原始以来，一切智之体性未曾混杂，圆满具足禅定之体性，即是了知禅修之体性，如其所示。虽已远离一切所缘执着，然涅槃之法，具足自性大功德之诸相，以及道之所有法相，和有为法之因果、所缘、根身等一切，虽显现为自明，然无有沾染或执着，故云“造作”，即是本体之所有造作之作者，于彼义中，三时不动摇，即是一切智之禅修。因此，一切智禅修之殊胜本体，即是“无有对境”，以及“不生不灭，汝作何思”。因此，于见之状态中，虽已远离三时不动摇之执着，然如自明大海之深处，无有希冀恐惧之名言，即是禅定之体性。于道之面，若以虚空和见之命根而证悟，则决定无疑，以明晰之故，一切过失皆自清净。于彼状态中，名为普贤，因自性本不生故。心之法性，无有钝利之过失，故为自性普贤。彼义显现，自生智慧，一切皆自明，以光明普照之故，能所二取之藩篱不成立，故为见普贤。无有内外，自证菩提心自然成就，故名相之动摇自然不生，纵有，亦显现为智慧，故细微之执着亦不可得，即是禅定普贤，禅修之体性。
English
Non-conceptual, like the meaning of space, non-conceptual is the nature of reality. As it indicates, non-conceptual is the nature of mind, and although these three are shown separately, they are inseparable, being the great essence. As it is, there is no object made, and there is no grasping onto that itself, so it is called non-conceptual, which is the unmistaken essence of meditation. However, this non-conceptual is not like the extreme of cessation or the Madhyamaka's freedom from elaboration, but shows that the meditation of omniscience is "Vairochana Samantabhadra." The meditation of profound yoga does not look at each result of different causes, but from the very beginning, the essence of omniscience is unmixed, completely perfect, the essence of samadhi, which is recognizing each essence of meditation as it is. Although it is free from all objects of focus, all the aspects of the nature of reality of nirvana, with great qualities, and all the aspects of the teachings of the path, and all the phenomena of existence, with causes and results, objects and senses, all appear as self-luminous, yet there is no attachment or grasping. "Action" means the agent of all the actions of the essence itself, and not wavering in the three times in that very meaning is called the meditation of omniscience. Therefore, the supreme essence of meditating on omniscience is "there is no object," and "not born, not ceasing, what do you think?" Therefore, in the state of view, although free from clinging and grasping that does not waver in the three times, like the depths of the self-luminous ocean, the term of hope and fear does not remain, which is the essence of samadhi. On the path, if one realizes with certainty that space and the life force of view are inseparable, then all faults are self-purified by clarity. In that state, it is called Samantabhadra, because it is not born by nature. The nature of mind does not have the fault of dullness or sharpness, so it is the nature of Samantabhadra, and from the appearance of that meaning, self-arisen wisdom is completely self-luminous, and because it is completely clear with light, the fence of grasping and being grasped does not remain, so it is the view of Samantabhadra. Without inside or outside, self-awareness, bodhicitta is spontaneously accomplished, so the movement of characteristics does not naturally remain, and even if it does, it appears as wisdom, so even subtle grasping is not found, which is the samadhi of Samantabhadra, the essence of meditation.
Chinese
由于对一切事物都没有偏见，它成为所有行为的基础。像天空一样不被任何事物所染污，它超越了取舍，并且在所有行为中都是普贤。在伟大的自性状态中，没有自他的区分。通过认识到非二元性，所有众生都被度化为菩提心，其事业永不间断，因此事业是普贤。由于五身自然成就，承诺一切都是完美无缺的。从唯一的虚空状态中显现出各种各样的现象，这本身就是虚空本质的显现，因此虚空本身没有执着，是普贤。虽然从法性状态中显现出各种各样的法相，但法性自性的作用不会停止显现，因此法性没有执着。虽然从心的状态中显现出无尽的心所和分别念，但心性的显现不会停止，因此心性没有执着，是普贤。因此，比喻、意义和理由三者也是无别的。同样，凭借伟大自性的逻辑，对于遍知者的见地没有任何欲望和执着，并且由于显现本身没有成为事物或相状，所以是普贤的意念和游戏。因此，被称为从一切方面都是普贤。从其他乘中显示衡量方法是：通过获得，放弃了努力的疾病。意思是，通过获得自明觉的心髓，菩提心，果，一切法，本来就是自然成就的。在自明觉的显现中，没有成为对象。凭借自性显现的逻辑，所谓努力，即在因果上进行努力，以及为了道路、见地、行为、禅修等而进行的微细和粗大的努力，由于身语疲惫和执着本身，反而不会显现自生智慧，因此就像疾病一样。因此，对于甚深瑜伽来说，不需要低级的行为和努力，所以说放弃。然而，超越了通过取舍来放弃，没有被取舍的目标所染污。然后，进入这个乘的修行者，安住在与慈悲、菩提和努力的一切行为分离的状态中，不依赖于想要首先获得的努力，对于本质已经成就的法来说，首先自然不会安住的努力的疾病被放弃。
English
Because it is without bias towards anything, it becomes the basis of all actions. Like the sky, it is not stained by anything, it transcends acceptance and rejection, and in all actions is Samantabhadra. In the state of great self-nature, there is no distinction between self and other. By realizing non-duality, all beings are liberated into Bodhicitta, and its activity never ceases, therefore the activity is Samantabhadra. Because the five bodies are naturally accomplished, it is promised that everything is flawless. The appearance of various phenomena from the single state of emptiness is itself the manifestation of the essence of emptiness, therefore emptiness itself has no attachment and is Samantabhadra. Although various characteristics of phenomena appear from the state of Dharmata, the activity of the self-nature of Dharmata does not cease to manifest, therefore Dharmata has no attachment. Although endless mental events and conceptualizations appear from the state of mind, the appearance of mind itself does not cease to manifest, therefore mind itself has no attachment and is Samantabhadra. Therefore, the three of example, meaning, and reason are also inseparable. Likewise, by the logic of great self-nature, there is no desire or attachment to the view of the omniscient one, and because appearance itself does not become a thing or characteristic, it is the intention and play of Samantabhadra. Therefore, it is called Samantabhadra from all aspects. Showing the method of measurement from other vehicles is: By obtaining, the disease of effort is abandoned. The meaning is that by obtaining the heart essence of self-awareness, Bodhicitta, the fruit, all dharmas, are naturally accomplished from the beginning. In the manifestation of self-awareness, it does not become an object. By the logic of the manifestation of self-nature, the so-called effort, that is, the effort to establish cause and effect, and the subtle and gross efforts made for the sake of path, view, conduct, meditation, etc., because of the fatigue of body and speech and the attachment itself, instead of manifesting self-born wisdom, it becomes like a disease. Therefore, for profound yoga, there is no need for lower actions and efforts, so it is said to abandon. However, it transcends abandoning through acceptance and rejection, and is not stained by the object of acceptance and rejection. Then, the practitioner who enters this vehicle abides in a state separated from all actions of compassion, Bodhi, and effort, and does not rely on the effort to want to obtain it first, for the dharma whose essence has already been accomplished, the disease of effort that naturally does not abide first is abandoned.
Chinese
被称为，就像疾病痊愈而安乐一样。或者说，因为“抓住”二字具有被教证抓住的十种意义：本体是遍知的禅修，大自在本身，在五种普贤尚未自然成就之时，基础如何显现的见修行持中，自明从一开始就显现为遍知智慧，因此见解的本体，无有能所，已成就为眼之圣物。心要安住在菩提中，作为注释，禅修的本体，从一开始就已成就为大禅定。对于尚未自然成就的智慧，无有能得所得，已证得大自在。大明点远离守护界限的执着，因此已超越四种退失。使未成就者得以成就，因为本体未曾离开菩提的法界，所以果菩提得以显现。自明远离所行境，一切法皆已圆满，献上普杂，果亦得以显现。无杂圆满的智慧自明，因此对于无所缘，无有阻碍地安置轮涅。轮回的适宜行为，即使在专注的意境中普遍地转变，本体也未曾离开，因此自然不会退转轮回，已获得成就。在三界等一切事业中，自显且未曾离开菩提心，因为没有未成熟者，所以已成办利他。在一切众生的所有行为中，因为自显而没有特意造作，所以已实践了行为。因此，修行者自然不会安住，从阿努瑜伽以下的自性，具有无始无终的修行，以及辨别意义和征相的修行等十五种，在此显现为能所作的修行。勤作之河流入无边无际之处，是难以解脱的大病。所谓“舍弃”，就是不沾染，在此大禅定之时，不舍弃那些勤作，因为本体是远离的，所以道路也唯有本体显现，因此安住在分离之大药的本体中，称为“舍弃”。因此，因为远离勤作，所以显示了可以从下乘推断，那些勤作之法，如果期望作为成就之方便而不修持，就是散乱。禅定之果任运自成。
English
It is called, like being at ease after an illness has been cured. Or, because the word "grasped" has ten meanings of being grasped by the teachings: the essence is the meditation of omniscience, the great self itself, when the five Samantabhadras have not yet naturally arisen, in the view and practice of how the ground manifests, self-awareness from the beginning manifests as omniscient wisdom, therefore the essence of the view, without subject and object, has been accomplished as the sacred object of the eye. The heart essence abides in Bodhi, as a commentary, the essence of meditation, from the beginning has been accomplished as great meditation. For the wisdom that has not yet naturally arisen, there is no obtainable or obtainer, the great self has been attained. The great bindu is free from the clinging of guarding boundaries, therefore it has transcended the four degenerations. Causing the unaccomplished to be accomplished, because the essence has never left the realm of Bodhi, therefore the fruit of Bodhi is manifested. Self-awareness is free from the field of action, all dharmas are complete, offering pujas, the fruit is also manifested. The unmixed complete wisdom is self-luminous, therefore for the unobjectified, there is unobstructed arrangement of samsara and nirvana. The appropriate behavior of samsara, even if universally transformed in the state of focused intention, the essence has never left, therefore naturally it will not revert to samsara, accomplishment has been attained. In all activities such as the three realms, self-manifesting and never leaving Bodhicitta, because there are no unripened ones, therefore benefiting beings has been accomplished. In all the actions of all sentient beings, because it is self-manifesting and there is no intentional action, therefore action has been practiced. Therefore, the practitioner naturally does not abide, from Anuyoga downwards, the self-nature has endless practice, and the practice of distinguishing meaning and signs, etc., fifteen kinds, here appear as the practice of subject and object. The river of effort flows into the boundless, it is a great disease that is difficult to liberate from. The so-called "abandoning" means not being stained, at this time of great samadhi, not abandoning those efforts, because the essence is separation, therefore the path is also only the manifestation of the essence, therefore abiding in the essence of the great medicine of separation, it is called "abandoning." Therefore, because of abandoning efforts, it shows that it can be inferred from the lower vehicles, those dharmas of effort, if hoping as a means of accomplishment and not practicing, it is distraction. The fruit of samadhi is spontaneous.
Chinese
未以造作而成而显示，是任运安住而安立。上面所说的是造作之病，因此不住于此。不住于法性任运成就之方式而安住，则称为智慧任运成就。自性法性本来超越造作，修习证悟果之体性任运成就之瑜伽。因非造作之境，故修习者之心亦任运成就。所修与能修无别而住，是心识安住于自性，故是远离一切方便之殊胜方便。远离一切目标之殊胜禅定，远离所缘之殊胜见，不缘执遮障之殊胜断除，远离获得之殊胜果，因此一切功德任运成就。这是菩萨之等持，其义为何？如实不作是无杂染，是圆满菩萨一切法之自性。本来任运成就而安住，于如是之状态中，无有境与有境，于三时中不变异，是为安立。修习之体性究竟，如千日同时出现，则连微小之黑暗亦不可得，如是修习之违缘从根本清净，故究竟之黑暗本来无有。如是说。果是修习之体性究竟即是果，任运安住而安立，是显示本来果之体性任运成就。譬如如意宝珠，非由因缘所成，而是安住于满足所需之自性中。其显现本身不分方向与类别，但无有减损增益，是自现。如是，自明之心髓菩提不堕于任何边。不舍弃边之执着而自然清净。体性未成任何事物，然亦是不可摧毁之缘起。于未证悟之时，轮回之所有诸法，实相上任运成就。方便道次第九乘亦于菩萨任运成就，且于自现中清净之显现无有止息，七宝与身智庄严之二十五脉轮，以及善逝之百四功德，所有应有之功德，皆是智慧任运成就。因此。