Chinese
从禅定中起身时，所见之法和行为是大众场合的行为。 那么，这样做的功德是：因为从事物显现为幻象中起身时能见到三时，所以为了自他的利益，或者仅仅为了他人的利益，尽力而为，努力修持十度、四摄、十种行等。获得成就后，从平等中起身时，努力行持善法。这是经文中所说的。那么，如果只努力于暂时的利他，能实现自利吗？ 答案是能。例如，如果一个居士的家中晚上来了客人，居士为了招待客人而点燃火，首先照亮的会是居士自己，这就像虽然目标是众生，但自己也能获得利益。那么，努力积聚广大福德资粮的功德体现在哪里呢？ 答：如来三身中的法身是由智慧成就的，而色身和报身必须由福德成就，不能只靠无分别的智慧成就三身。因此，导师佛陀天尊亲口说过：在此波罗蜜多乘中，通过布施等行为成就色身和报身，通过修持无二智慧，可以获得主要的法身。等等。经典中说：世尊如来过去做了什么事业才获得了这些光芒？ 世尊对月光童子说：我以不可思议的善业因缘，彻底断除了愚痴，所以成就了各种光芒。此外，通过各种行为，在成佛之道上安住，以空性无作的智慧，示现引导的光芒。我也有光芒，它的名字可以随意安立为清净眼、佛眼清净等等。这样做。用灯供养佛，因此从那（供灯）里生出（光明）。我也有光芒，它的名字叫做清净耳。用清净的声音供养，因此从那（音声）里生出（光明）。我也有光芒，它的名字叫做清净鼻。用香水
English
When arising from meditation, the way of seeing and acting is to act in a great assembly. Moreover, the benefit of practicing in this way is that since one sees the three times when arising from the appearance of things as mere illusions, one should do whatever one can for the benefit of oneself and others, or solely for the benefit of others, and strive in the ten perfections, the four means of gathering, the ten practices, and so forth. Having attained accomplishment, when arising from equanimity, one should strive towards the white side (virtuous actions). This is what is stated. Now, if one strives only for temporary benefit to others, can one achieve one's own benefit? The answer is yes. For example, if a guest comes to a householder's home at night, and the householder lights a fire to serve the guest, the householder himself will be illuminated first, just as even though the aim is beings, one obtains benefit for oneself. How does the benefit of striving for a vast accumulation of merit manifest? The three bodies of the Tathagata are such that the Dharmakaya is accomplished solely by wisdom, while the Rupakaya and Sambhogakaya must be accomplished by merit; one cannot accomplish all three bodies with non-conceptual wisdom alone. Therefore, the teacher Buddha Deva himself said: In this Paramita Vehicle, the two bodies, Rupakaya and Sambhogakaya, are accomplished through actions such as generosity. By meditating on non-dual wisdom, one will attain the principal Dharmakaya. And so forth. In the sutras, it says: "Bhagavan Tathagata, what deeds did you perform in the past to attain these rays of light?" The Bhagavan said to the youth Moonlight: "I, through inconceivable causes and conditions of virtuous deeds, have completely abandoned delusion, and thus have accomplished various rays of light. Furthermore, through various practices, I have firmly established myself on the path to Buddhahood, and with the wisdom of emptiness and non-action, I have shown the guiding light. I also have light, and its name can be appropriately applied as pure eye, the pure eye of the Buddha, and so forth." Do this. By offering lamps to the Buddha, therefore it is born from that (offering of lamps). I also have light, and its name is called pure ear. By offering with pure sounds, therefore it is born from that (sound). I also have light, and its name is called pure nose. With scented water,
Chinese
供养之后，因此从那而生。 我也有光芒，其名为清净舌。 以殊胜美味供养之后，因此从那而生。 我也有光芒，其名为清净身。 献上清净的衣物供养之后，因此从那而生。 我也有光芒，其名为清净意。 恒常信奉佛陀，因此从那而生。 我也有光芒，其名为清净色。 因为描绘佛陀的形象，因此从那而生。 我也有光芒，其名为清净声。 恒常赞叹正法，因此从那而生。 我也有光芒，其名为清净香。 恒常恭敬僧伽，因此从那而生。 我也有光芒，其名为清净味。 如意地布施，因此从那而生。 我也有光芒，其名为清净触。 以涂香供养之后，因此从那而生。 我也有光芒，其名为清净法。 因为完全受持诸法，因此从那而生。 如是等等。经部中说： “舍利子，菩萨能获得十种殊胜之善。何为十？即是：布施灯火，能获得如来清净圆满的眼睛；布施铙钹，能获得天人的圆满耳朵；布施黄金、珍珠、琉璃、海螺、玛瑙、珊瑚以及一切珍宝，能获得大丈夫的三十二相圆满清净；布施珍宝和各种鲜花，能获得八十随形好圆满清净；布施马、象、车乘，能获得广大、宽阔、盛大的圆满；布施花园和苦行林，能获得禅定、解脱、三摩地和等至的圆满；布施财物和谷仓，能获得法宝。
English
After making offerings, therefore it is born from that. I also have radiance, its name is pure tongue. After offering with supreme flavors, therefore it is born from that. I also have radiance, its name is pure body. After offering pure clothes as offerings, therefore it is born from that. I also have radiance, its name is pure mind. Constantly believing in the Buddha, therefore it is born from that. I also have radiance, its name is pure form. Because of drawing the image of the Buddha, therefore it is born from that. I also have radiance, its name is pure sound. Constantly praising the Dharma, therefore it is born from that. I also have radiance, its name is pure scent. Constantly respecting the Sangha, therefore it is born from that. I also have radiance, its name is pure taste. Giving alms as desired, therefore it is born from that. I also have radiance, its name is pure touch. After offering with unguents, therefore it is born from that. I also have radiance, its name is pure Dharma. Because of completely upholding all Dharmas, therefore it is born from that. So on and so forth. In the Sutra Pitaka, it says: "Furthermore, Shariputra, Bodhisattvas obtain ten excellent qualities. What are the ten? They are: by giving lamps, one obtains the Tathagata's eyes, which are completely pure and perfect; by giving cymbals, one obtains the perfect ears of the gods; by giving gold, pearls, lapis lazuli, conch shells, agate, coral, and all precious jewels, one obtains the thirty-two marks of a great man, which are completely pure and perfect; by giving precious jewels and various flowers, one obtains the eighty minor marks, which are completely pure; by giving horses, elephants, and chariots, one obtains vastness, spaciousness, and great perfection; by giving pleasure gardens and ascetic forests, one obtains meditation, liberation, samadhi, and attainment of equanimity; by giving stores of wealth and grain, one obtains the Dharma jewel.
Chinese
所有伟大的宝藏都圆满获得了。男女仆人给予工作，自身体验、自主和自生的智慧都圆满丰盛地获得了。给予儿子和女儿，友爱、爱恋、欲望和无上的圆满正等觉都获得了。给予四大洲国王的所有享受，具备菩提一切殊胜的，一切知智的智慧都丰盛地获得了。如是说，行为的善，要努力于五种福德之事物。那些等等广大地生起。如是努力于二资粮，则前往普光，如同先前显示去除障碍之理，刹那间先后。之后获得法身后，以愿力慈悲之力量成办利生事业，以止灭之等持和睡醒之比喻，显现色身而成办事业。此处未说胜过唯识，以及胜过瑜伽行派之时间的差别。名为《瑜伽眼之禅定》之广大解释中，显示渐次进入之理的章节，即第四品。骤然进入黑暗，譬如前往山王顶端，以尽见之方式决断观看，所量和能量从本以来未生之法性中，意欲于不寻觅任何意义本身之义，若见彼义，如山王前往须弥山顶，如不观山麓般明了。然而并非不依赖上师和决定的经部，其本身以理智和教证如是显示，于彼以观看而决断亦有三，所有行为与观看自身体性相离而无边地决断，二取不存，胜义谛彼之体性，以胜义谛唯一而决断，以及于彼义一切汇集之果无期望地决断。彼亦以理智和教证宣说，心领悟以理智依止，从，首先决断是，不依赖于境不生，不依赖于心不显现境，所知和能知互相观待而成立。
English
All the great treasures are perfectly obtained. Male and female servants are given to work, and self-experience, autonomy, and self-generated wisdom are perfectly and abundantly obtained. Giving sons and daughters, love, affection, desire, and unsurpassed perfect enlightenment are obtained. Giving all the enjoyments of the kings of the four continents, the wisdom of the all-knowing, endowed with all the supreme aspects of enlightenment, is abundantly obtained. Thus it is said, one should strive for the virtue of conduct, the objects of the five fortunes. Those and so on arise extensively. Thus, by striving for the two accumulations, one goes to Samantaprabha, just as the manner of removing obscurations was previously shown, in successive moments. Afterwards, having obtained the Dharmakaya, one accomplishes the benefit of beings by the power of aspiration and compassion, and by the example of the cessation samadhi and awakening from sleep, one arises in the Rupakaya and accomplishes the purpose. Here, the distinction of being superior to Vijnanavada and the time surpassing the Yogacara school is not mentioned. In the extensive explanation called "Yoga Eye Meditation," the chapter showing the principle of gradual entry is the fourth chapter. Suddenly entering darkness is also like going to the top of the mountain king, and deciding to look in a way that sees everything. In the nature of things that have not been born since the beginning of what is measured and what is measured, it is desirable to understand the meaning of not seeking any meaning itself. If that meaning is seen, such as the mountain king going to the top of Mount Meru, it is clear as if not looking at the foothills. However, it is not that one does not rely on the Lama and the definitive Sutra, it itself shows it in this way with reason and scripture, and there are also three ways to decide by looking at it: all actions are separated from the nature of seeing itself and decided without limit, the nature of the ultimate truth that is non-dual, decided as the only ultimate truth, and the result of all gathering in that meaning is decided without expectation. That is also explained by reason and scripture, the mind understands and relies on reason, from, the first decision is, it does not arise without relying on the object, and the object does not appear without relying on the mind, the knowable and the knower depend on each other and are established.
Chinese
不阻碍显现是方便，显现上没有真实自性是智慧。如是说。第一位禅师，波金三十四所示。浑身慧解说：心平等则一切法也平等。若能证悟真实性，则无非是佛法。领悟意义之时，贪恋执着不生起。不耽著真实行境之时，般若波罗蜜多即是，本来平等，无所缘故。第二位禅师，波静信心的禅定中说：忆念分别不生起的禅定圆满，生起无分别的智慧，由此超越三界。第三位禅师，波巴山心的解说：一时证悟无分别之义，如狮子王，狮子吼声一出，四种行为都停止。第四位禅师，波深心的解说：一心平等，一切法不生，这叫做涅槃。第五位禅师，山心的解说：洗心不需要水，布施不需要财物。若修持真实心的神圣之法，正直安住便能获得如来。第六位禅师，唐藏信心的解说：证悟一法，一切法不颠倒，这叫做真实的觉受。如是觉受，习气的烦恼都不生起，譬如沸水中倒入冷水，沸腾便止息。第七位禅师，波寒萨吉深心的解说：以道禅修，佛以佛性观照，不见佛，习惯习惯就接近佛。第八位禅师，波阿嘉惹心的解说：以大乘见解衡量，世间一切有为法皆是无为法。一切分别都是无分别，一切思虑都是不可思议。为何如此？因为一切法从一开始就是清净且平等的。第九位禅师，波嘎拉雅那帕玛所说：对于顿悟之方便，修习法性的自性。其中法即是心，心是不生。第十位禅师，波布曲说：一切相之法也称为无相
English
Not obstructing appearances is skillful means, and the absence of true nature in appearances is wisdom. So it is said. The first master, Po Jin thirty-four, taught. Hun Shen's explanation of wisdom says: If the mind is equal, then all dharmas are also equal. If one realizes the true nature, then there is nothing that is not the Dharma of the Buddha. When the meaning is understood, craving and attachment do not arise. Even when one does not engage in the realm of true conduct, the Perfection of Wisdom itself is, from the beginning, equal and without object. The second master, Po Jing Xin's meditation says: With the complete samadhi in which thoughts of memory do not arise, wisdom without conception arises, and thereby one transcends the three realms. The third master, Po Ba Shan's explanation says: Realizing the meaning of non-discrimination all at once is like the lion king. When the lion roars, the four kinds of behavior cease. The fourth master, Po Shen's explanation says: If one mind is equal, all dharmas do not arise, and that is called Nirvana. The fifth master, Shan's explanation says: Washing the mind does not require water, and giving does not require wealth. If one practices the sacred Dharma of the true mind, one will attain the Tathagata by sitting upright. The sixth master, Tang Zang Xin's explanation says: If one realizes one dharma, all dharmas are not inverted. That is called true feeling. If one feels like that, all the afflictions of habit do not arise, just as pouring cold water into boiling water stops the boiling. The seventh master, Po Han Sa Ji Shen's explanation says: By meditating on the path, the Buddha sees the Buddha nature, and by not seeing the Buddha, one becomes close to the Buddha through habit. The eighth master, Po A Jia Ra's explanation says: Measuring with the view of the Great Vehicle, all conditioned phenomena in the world are unconditioned. All thoughts are non-thoughts, and all considerations are inconceivable. Why is that? Because all dharmas are pure and equal from the beginning. The ninth master, Po Ka La Ya Na Parma said: For the means of sudden entry, meditate on the nature of Dharma. There, Dharma is mind, and mind is unborn. The tenth master, Po Bu Chu said: All dharmas of characteristics are also called without characteristics.