English
When such awareness arises, all Buddhas are seen directly. When Buddhas are seen in this way, the mind is clear, calm, and dwells in bliss. So it is said. Furthermore, it is said that whatever arises, including the eighteen realms of demons, one should not be delighted or displeased by them. Thus it is said. When signs of realization appear, whatever black or white deeds are done for the sake of others are not considered obscurations because there is no attachment. As it says in the 'rgya lung' (Indian scriptures): "Asked the great Khenpo: 'All sentient beings are like illusions, like dreams, not real. If I kill them, what is the sin?' He replied: 'If you see them as sentient beings and kill them, you will incur obscurations. If you do not see them as sentient beings, there is no killing.' The great Khenpo said: 'For example, if one kills a person in a dream, upon waking, one is not afraid of the consequences of the sin. If one knows the true meaning, dream and waking are the same, and there is ultimately no thing at all.'" So it is said. In the 'Compendium of Vehicles': "When afflictions are subdued, there is no abandonment. Like poison killed by mantra. For those endowed with great methods, afflictions transform into limbs of enlightenment." So it is said. In the 'Ratnakuta Sutra': "If a Bodhisattva engages in the five desires, having gone for refuge to the Buddha, Dharma, and Sangha." So it is said. And in the same text: "Kashyapa, it is like this: poison that is completely controlled by mantra and medicine cannot cause death even if swallowed. Similarly, there is no fault in engaging in afflictions that are completely controlled by wisdom and skillful means." So it is said. Also in the 'Ten Dharmas of the Noble Ones': "Son of good family, for example, a person who catches snakes, endowed with the power of mantra and medicine, can play happily with snakes without being harmed by their venom. Similarly, one who is skilled in means, even if engaging in afflictions that are completely controlled, is not stained by the poison." In the 'Citta Natha Kha Garbha's Instantaneous Entry Sutra': "The sphere of my thought is completely pure, un abiding conduct is like the path of birds. The nature of practice, the sphere of enlightenment without attainment, afflictions are completely pure, equal in the meaning of non-arising." So it is said. In the chapter on Kashyapa in the 'Ratnakuta Sutra': "Kashyapa, it is like this: although a lotus grows from mud, it is not stained by the faults of the mud. Similarly, with skillful
Chinese
据说，智者不会被世间的过失所沾染。又，经中说：即使是小小的铁珠，也会沉入水中；但如果做成容器，即使是巨大的东西也能漂浮起来。不智之人，即使犯下小小的罪过，也会堕落；智者即使犯下巨大的罪过，也不会堕落。《二十戒经》中说：心怀慈悲，为了爱，心中善良，就没有过失。在《文殊师利所住之处经》中说：贤者舍利子，即使是幻化之人的杀害、砍截等行为，如果会有果报，那么我也会有果报，如果不是这样，因为是幻化，所以我不相信。在哪里会有果报，我也会在那里有果报。为什么呢？因为幻化之人的行为，实际上是不可思议、不可分别的。一切法也是如此，实际上也是不可思议、不可分别的。又，文殊菩萨说：贤者舍利子，没有武器，没有业，也没有果报。那么，这个业在哪里会有果报呢？舍利子说：文殊菩萨，正如你所想的那样，这个业在哪里都不会有果报。为什么呢？因为一切法都没有业，没有果报。据说，在《无生经》中说：听闻此法，与人无争，不贪恋五欲的在家居士也是殊胜的。又，了知一切法都没有业，也没有果报，就能获得清净的业障。在《十万颂释》中也说：胜义谛中，也没有业的果报。一切众生都是法身的自性。据说，《未生怨经》中说：佛告阿难：你应当理解。如果造作五无间罪的人，听闻并信受此法门，我也不会说他有业障。在《二谛入》中也说：文殊菩萨，什么是真正的修行？文殊菩萨说：天子，在胜义谛中，与真如、法界、极度无生相同的就是。
English
It is said that the wise are not tainted by the faults of the world. Also, it is said in the Sutra: Even a small iron bead will sink in water; but if it is made into a vessel, even a large object can float on it. An unwise person, even if he commits a small sin, will fall; a wise person, even if he commits a great sin, will not fall. It is said in the 'Twenty Precepts': Having compassion and for the sake of love, there is no fault in a virtuous mind. It is said in the Sutra of the Abode of Manjushri: Venerable Shariputra, even if the actions of an illusory person, such as killing and cutting, were to have karmic results, then I would also have karmic results; if not, because it is an illusion, I do not believe it. Wherever there are karmic results, I will also have karmic results there. Why is that? Because the actions of an illusory person are truly inconceivable and indistinguishable. All dharmas are also the same, and in reality, they are also inconceivable and indistinguishable. Furthermore, Manjushri said: Venerable Shariputra, there is no weapon, no karma, and no karmic result. Then, where will this karma have its karmic result? Shariputra said: Manjushri, as you have shown by your thought, this karma will not have any karmic result anywhere. Why is that? Because all dharmas have no karma and no karmic result. It is said in the 'Unborn Sutra': Hearing this Dharma, not contending with others, even a householder who is not attached to the five desires is excellent. Furthermore, by knowing that all dharmas have no karma and no karmic result, one obtains the purification of karmic obscurations. It is also said in the 'Hundred Thousand Commentaries': In the ultimate truth, there is no karmic result of karma. All sentient beings are of the nature of the Dharmakaya. It is said in the 'Ajatashatru Sutra': The Buddha said: Ananda, you should understand. If someone who commits the five heinous crimes hears and believes in this Dharma teaching, I will not say that he has karmic obscurations. It is also said in the 'Entrance to the Two Truths': Manjushri, what is the true practice? Manjushri said: Son of the gods, in the ultimate truth, that which is equal to Suchness, the Dharmadhatu, and utter non-arising is.
Chinese
并且无间罪也与此相同。如是说。诸如此类的教证和理证广为出现。总的来说，这是指在胜义谛的真理尚未生起的状态中，不作意。像秘密真言一样行持是不可能的，因为这是在特定情况下重视利益。像这样，由于没有成熟，所以不修也能成就。那是怎样的呢？未生起者生起，在不被迷惑的法道上行持时，烦恼的障碍和无我非常强烈，以至于没有对法的执着。由于没有二取，所知也清净，但这也不会成为过失，因为不作意本身就能清净。虽然这没有确定的清净方式，但在行为圆满的瞬间就能清净。《宝积经》中说：如是性中，即使是百千劫中所积累的业和烦恼，也能被如理作意的个别智慧所消除。如是说。《顶髻经》中说：即使是劫中所积累的颠倒之相，也被勇猛行所庄严的国王所舍弃，不会长久停留在轮回的边际，也能获得法身。如是说。该经中又说：当下之觉即是真实义，觉性的加持能当下清净。如是说。该经中又说：心于须臾间与智慧相应，便能于无上菩提中成佛。如是说。《善逝经》中说：恶趣的习气清净，需要三个无数劫，或者时间、年、月、日、昼夜、半昼夜、刹那、须臾、弹指和无数劫。如是说。《楞伽经》中说：大慧，譬如镜中显现的影像，一切显现皆无分别而当下显现。同样，大慧，如来也不分别一切众生自心显现的相续，当下清净无显现的行境。如是说。诸如此类广为出现。然而，正如所说，由于当下清净障碍，所以会成为超越道地的比喻，就像大鹏鸟一样，大鹏鸟飞翔时没有畏惧，同样，正直行持法道的人也……
English
And the uninterrupted ones are also the same as this. So it is said. There are also extensive teachings and reasonings such as these. In general, this refers to not focusing on the state where the ultimate truth has not arisen. It is not possible to act like secret mantras, because it is valuing profit in specific situations. Like that, because there is no ripening, it is accomplished without practice. How is that? The unborn arises, and when practicing the path of Dharma without being deluded, the obscurations of afflictions and the absence of self are so strong that there is no clinging to Dharma. Since there is no dualistic grasping, the knowable is also purified, but this will not become a fault, because purification occurs through non-attention itself. Although there is no definite way of purification, it is purified in the moment of completing the action. In the *Ratnakuta Sutra*, it says: In suchness, even the karma and afflictions accumulated over hundreds of thousands of eons are eliminated by a single discriminating wisdom that properly attends to them. So it is said. In the *Crown Sutra*, it says: Even the reversed signs accumulated over eons are abandoned by this king adorned with heroic conduct, and he will not dwell long at the edge of samsara, and will also attain the Dharmakaya. So it is said. In the same sutra, it also says: Immediate awareness is the meaning, and the blessing of awareness purifies immediately. So it is said. In the same sutra, it also says: The mind, for a moment, endowed with wisdom, becomes enlightened in unsurpassed Bodhi. So it is said. In the *Sande Sutra*, it says: The purification of the imprints of bad migrations requires three countless eons, or time, years, months, days, day and night, half day and night, moments, instants, finger-snaps, and immeasurable eons. So it is said. In the *Lankavatara Sutra*, it says: Great wisdom, like the images appearing in a mirror, all appearances appear without discrimination and immediately. Likewise, Great Wisdom, the Tathagata also does not discriminate the continuum of the appearance of all beings' own minds, and immediately purifies the realms of non-appearance. So it is said. Such things appear extensively. However, as it is said, because obscurations are purified immediately, it becomes an example of surpassing the stages and paths, like a great Garuda. The Garuda has no fear when soaring, and likewise, a person who practices the Dharma path directly also...
Chinese
已经详细地阐述了没有疑惑之处。如果问实际能获得什么果，那就是普光。通过不可思议的力量，获得普光之果后，以福德的传承作为原因，自然显现的两个色身就像是稻穗饱满的稻田。它成办事业的方式也像日月和清水一样，从发愿和慈悲中产生而成办事业。这些在这里没有详细阐述。从身语的勤作来说，比禅定有十种殊胜之处。禅定是勤作的，为了方便而做事，这是殊胜之处。特别地，目标和进入的方式是无目标的，因为知道没有进入而殊胜。这是殊胜之处。没有作为，四种行为殊胜。行为的三种禅修有很多作为，这是殊胜之处。目标是专注的。在没有生起自明觉的定中，自明而不可思议，这是殊胜之处。这是殊胜之处。自生智慧安立为基础而殊胜。以对治分别念来调整和修饰的殊胜之处。从遮蔽的角度来说，从不明显和清净中殊胜。像从因到果一样，这是调伏的殊胜之处。通过证悟没有自心的修持而殊胜。这是殊胜之处。为了福德而特别积累作为。通过二资粮的定，二资粮圆满而殊胜。这是殊胜之处。二谛的方式。在没有生起和发起证悟的丸药时，证悟没有自他和他的殊胜之处。这是殊胜之处。通过身语的勤作，即使是确定的利益，也能成办许多利益，这是殊胜之处。这是十种殊胜之处。在瑜伽眼禅定的这个阶段，因为显空和大圆满的见行都相似，为了避免误入歧途，稍微详细地阐述了。名为《瑜伽眼禅定》的广释中，顿入同时的宗派。广释的第五品。接下来阐述果金刚大乘内道的宗派。对于轮回和涅槃的一切法，以及由境和识所包含的一切，在世俗的时间里，境和识都显现为外和内两种法。无论它如何显现，通过经部和密宗的宗派，自己的分别念执着的念头都是外在的