Chinese
不必在其他地方修习法界自性。如是说。《金刚庄严经》中说：例如虚空的自性中，云和雾气及各种水汽，月亮、太阳、星辰等，显现也如虚空般存在。同样，在心性的虚空中，无论显现何种名相的幻化，都无法以离于思虑行为的念头来平息和生起，不加阻止也不会生起。不必一一思念对治之法。这是譬喻。如鹏鸟腾空，山体崩塌，向上攀缘的念头荡然无存，向下沉溺的不安感也消失，完全融入于空性之中。其中甚至没有迷乱和遮蔽的名称。瑜伽成就者的教言中说：不灭不生大乐心，除了心性之外，没有其他任何事物，谁会执着于迷乱和遮蔽？谁又能找到迷乱和遮蔽？迷乱和遮蔽本身也是法界。如是说。因此，对于不错误的修习，没有迷乱。瑜伽行中观的修习略微展示了错误。何为修习？经中说：不错误地安住于任何对境，真实，不摇动，远离沉没和掉举，没有任何执着，丝毫也不见，不分别，不思虑任何事物，也不思虑不思虑本身，不移动任何对境，心中没有造作，不向外散逸，心没有形状和颜色，无形，无论显现何种心之现象，也是无形，一切法也是无形，因此菩提也是无形。心之自性即是菩提，无有分别。菩提无有分别。菩提的自性即是一切法。一切法的自性即是如是本性。如是说，展示了具备十二种修习的特征。其中特别的是，二元对立的自性与虚空相似，自性相同，不沾染，能通达，没有形状和颜色，非造作，没有执着，没有边际和中心，没有增减，没有动摇，没有生住，没有坏灭，没有变化，无所不遍，无所不生，无所不能。
English
There is no need to meditate on the nature of the Dharmadhatu elsewhere. So it is said. In the Vajra Ornamentation Sutra, it says: For example, from the nature of the sky, clouds and mists and various vapors, the moon, sun, and stars, appear, yet remain like the sky. Similarly, in the sky of the mind, no matter what illusion of names appears, it cannot be pacified and arise with a thought that is free from thought and action. Without blocking, it will not arise. There is no need to think of remedies one by one. This is a metaphor. Like a garuda soaring, a mountain collapsing, upward-climbing thoughts vanish, and the unease of sinking downwards also disappears, completely merging into emptiness. There is not even the name of confusion or obscuration in it. The words of the accomplished yogi say: The indestructible, uncreated, great bliss mind, apart from the nature of mind, there is nothing else, so who would cling to confusion and obscuration? Who can find confusion and obscuration? Confusion and obscuration themselves are also the Dharmadhatu. So it is said. Therefore, for the non-erroneous practice, there is no confusion. The practice of Yogachara Madhyamaka slightly shows the error. What is practice? The sutra says: Without error, abiding in any object, truly, unmoving, free from sinking and agitation, without any clinging, not seeing even a little, not distinguishing, not thinking about anything, and not thinking about not-thinking itself, not moving any object, without fabrication in the mind, not scattering outwards, the mind has no shape or color, formless, no matter what phenomena of mind appear, it is also formless, all dharmas are also formless, therefore enlightenment is also formless. The nature of mind is enlightenment, without distinction. Enlightenment is without distinction. The nature of enlightenment is all dharmas. The nature of all dharmas is suchness itself. So it is said, showing that it possesses twelve characteristics of practice. Among them, especially, the nature of non-duality is similar to the sky, the nature is the same, unpolluted, able to penetrate, without shape and color, unconditioned, without clinging, without edge and center, without increase and decrease, without movement, without arising and abiding, without destruction, without change, all-pervasive, all-arising, all-powerful.
Chinese
无生，无灭，无相，无因，无缘，无果，无勤作，无显现造作。以四种特征比喻意义结合。如是长久安住，则下方的征兆也会自然显现。如是不知，特意矫饰三门并勤作，乃是执着的橛和障碍，之前已详细阐述。此处也是如此：于离思绝缘之境，广大平等之瑜伽士，如实本然随心愿，入于身寂心之旷野。如是说，于不可修饰者修饰，乃是分别念的执着和橛。因此，在极度修持瑜伽之义时，由于无有间断，于本来任运自然显现者，分别念自然不摇不动，不生不起，于本来任运成就大自在之法身中广大，无需临时轮流从三摩地中起立，再次进入，也无需修习，彻底断绝。那么，此处所说的行为见解是怎样的呢？行为也不应特意去做，为何呢？因为一切都是善逝所作。此外，暂时而言，阿底瑜伽的行为有四种：大悲的行为，无有造作而与意义相符的行为，大方便的行为，以及任运成就的行为。其中，大悲的行为是：此处大悲成为方便之大源，大慈悲无偏地生起而行事。那又是怎样的呢？此处为了引导轮回而放下，心不执着也不缘念，觉性乃是大悲，并非是本来已得，从自生智慧中事业和化身 непрерывно，乃是自性的行为。我如是知晓后，寻觅大悲，无有执着而行事。于大虚空中说：以慈爱彻底清净意义，大悲无须特意作为，显现一切，无所不作。顶峰骤起中说：从不生不住的虚空自性中，示现大悲神变大稀有。如是说。又，从自生智慧之界中未动摇
English
Unborn, unceasing, without characteristics, without cause, without condition, without result, without effort, without manifest action. The meaning is combined with the example by the four characteristics. If one abides in such a state for a long time, the signs below will also naturally appear. If one does not know this and deliberately fabricates the three doors and makes effort, it is the stake of attachment and obscuration, which has been explained in detail before. Here again, it is said: In the realm where thoughts and objects are absent, the great equanimity yogi, as it is, according to his wish, enters the wilderness of body solitude and mind. As it is said, to modify what cannot be modified is the attachment and stake of conceptualization. Therefore, when practicing the meaning of yoga to the extreme, because there is no interruption, in what is naturally self-arisen and self-illuminated, conceptual thoughts naturally do not waver or arise. In the Dharmakaya of the great spontaneously accomplished state, there is no need to temporarily alternate between rising from Samadhi and entering again, and there is no need to practice, it is completely cut off. So, what is the conduct view mentioned here? Conduct should not be deliberately done, why? Because everything is done by the Sugatas. Furthermore, for the time being, there are four types of Ati Yoga conduct: the conduct of great compassion, the conduct of being in accordance with the meaning without effort, the conduct of great means, and the conduct of spontaneous perfection. Among them, the conduct of great compassion is: Here, great compassion becomes the great source of means, and great compassion arises impartially and acts. What is it like? Here, in order to guide samsara, it is released, and the mind is not obstructed or fixated. Awareness is great compassion, which is not originally attained. From the self-born wisdom, the activities and manifestations are непрерывно, which is the conduct of self-nature. Having known this, I seek great compassion and act without attachment. In the Great Sky it says: Through love, the meaning itself is completely purified, great compassion does not need to be done deliberately, it appears in everything, and does everything. In the Pinnacle Emergence it says: From the unborn, un abiding nature of the sky, it shows the great miracle of great compassion. As it is said. Again, from the realm of self-born wisdom, unwavering
Chinese
也一样。 遍虚空界，具足慈悲。 众生之怙主，种种普贤。 如是说。 又， 具足和合之行持大海， 自他之义本自任运成就， 然以大悲圆满利生事业。 如是说。 又， 如是如是通达法界之后， 对无明者生起大悲心。 生起悲心之后，以幻化之等持， 行持利生之种种方便行。 如是说。《宝积聚》中说： 随欲而生，不舍慈悲之方便。 《命之轮》中说： 为令轮回涅槃者欢喜之故， 虽未动摇于自生智慧之性中， 然生起遍于虚空界之慈悲。 如是说。 又， 无我离边，法界等同虚空， 引众生安立于菩提界。 如是说。 总之，无有造作之大悲，不落于三时， 无论做什么、享用什么、显现什么，皆是自生智慧之事业故。 以自他平等故，未动摇于自性中，故圆满利生事业。 以大悲之自性为对境，则所缘即解脱于自生智慧中。 如是何者知晓，即安住于彼。 从《瑜伽成就》中说： 安住于空性者，于任何慈爱皆无有分别。 安住于伟大之中。 如是显现，四无量心不需寻觅即已圆满。 因离于勤作，故无有随义而行之事，如大瑜伽母一般， 如彼等持一般可作，故已成办。 无有造作故，亦无须接受，若于无作中接受，则彼亦成能作所作之行持故。 此处无有任何应作，亦无有应受，本自空寂。 那么，若无有任何应作，是否即不作而住呢？ 答曰：安住亦不可得，若有安住，则亦有不安住。 然四种行住坐卧之威仪，本自无有阻碍，不可得故。 无论做什么，亦无有已作。 无有应作。 亦无有离于有者，如是行持而生起定解者， 下面之供养念诵等亦无须造作。
English
Also the same. Possessing compassion that equally pervades the empty realm. The glorious protector of beings, Samantabhadra in various forms. Thus it appears. Furthermore, The ocean of conduct complete with harmonious entry, Although the benefit of self and others is spontaneously accomplished from the beginning, Yet with great compassion, he perfects the work for beings. Thus it appears. Furthermore, Thus, having realized the suchness of the Dharmadhatu, Great compassion is generated towards those with ignorance. Having generated compassion, through the Samadhi of illusion, Various skillful means of conduct are practiced for the benefit of beings. Thus it appears. From the Precious Collection: Arising according to desires, without abandoning the means of compassion. Thus it appears. From the Wheel of Life: For the sake of delighting those in Samsara and Nirvana, Although not moving from the state of self-arisen wisdom, Compassion arises that equally pervades the entire empty realm. Thus it is said. Furthermore, Selflessness, free from bias, the Dharmadhatu is like the sky, Guiding all sentient beings, establishing them in the realm of enlightenment. Thus it appears. In short, unfabricated great compassion does not fall into the three times, Whatever is done, whatever is enjoyed, whatever appears, is the activity of self-arisen wisdom. Because of equality with self, not moving from the natural state, the benefit of beings is perfected. Taking the nature of great compassion as the object, the object is liberated into self-arisen wisdom. Thus, whoever knows this abides in it. From the Accomplishment of Yoga: Abiding in emptiness is without differentiating any loving-kindness. Abiding in the great. Thus it appears, the four immeasurables are perfected without needing to be sought. Because of being free from effort, there is no following after meaning, like the great yogini, It can be done like that Samadhi, therefore it is accomplished. Because there is no fabrication, there is no need to accept, if one accepts in non-action, then that itself becomes the activity of doing and being done. Here there is nothing to do, and nothing to accept, it is naturally empty. So, if there is nothing to do, does one stay without doing? The answer is: abiding is also not found, if there is abiding, then there will also be non-abiding. But the four modes of conduct, walking, standing, sitting, and lying down, are naturally unobstructed and unfound. Whatever is done, there is no doing. There is nothing to do. There is also no separation from existence, thus those who have confidence in conduct, The offerings and recitations below do not need to be fabricated.
Chinese
又，从《安乐遍满》中说：“无论做什么样的业，都不能舍弃明点本身。”《奇妙》中说：“在所有佛土中，因为自身是众生的本尊，所以用一切供养来供养我。”《大虚空》中说：“因为平等，所以没有次第安排。从一中脱离了向各方回向。供养的庄严和陈设，也从自性处不会移动。因为自然成就，所以不需回向，本来清净即是甘露。”又说：“不执取、施舍即是食子。是无为的业。”《金刚庄严》中说：“从法性无勤作中，没有能成和所成的对境。”从《瑜伽大法典功德》中说：“显现为身体和形象的一切，从一开始就没有动摇，所以不会改变。因为不分别，所以不观察。因为不显现，所以不执着。一切都从法身的自性中，超越了能取所取的勤作。这是身体的法生，那么它成就什么呢？一切法无勤作而本来自然成就，已经成佛了。”因此，语的业是念诵心髓。知道一切法都是词语和文字，一切都是意的智慧，那么一切过去都是法性的念诵，智慧的神变是无二的意义，如果知道，语所说的一切都是法的正论。如同我的心的正论一样，从无明的力量中生起行蕴的五毒，自业和，害心和，毒心和，邪见等，不是邪见和错误的思考，法性没有柔软和粗糙，所以在寂静和调伏的心上，佛没有偏袒，所以对一切都有大平等，心胸宽广，因为随和而与一切和谐，不与一切相违背，没有偏袒，对任何过失都不能容忍，对善没有贪恋和执着，所以因果的一切法都是无二的，存在本身也是清净的，在不变的法界中，不散乱的智慧平等而不住留，是瑜伽士的心的正论。出自《离戏圆满之教言》中：心性不显现任何事物，因此行为上也不作任何行为，清净无垢，没有偏袒。