English
Also, from "Joyous Abundance" it says: "No matter what kind of actions are done, one cannot abandon the bindu itself." From "Marvelous" it says: "In all Buddha-fields, because self is the deity of all beings, therefore, worship me with all offerings." From "Great Sky" it says: "Because of equality, there is no sequential arrangement. From the one, it is free from dedicating to various directions. The adornment and arrangement of the assembly also do not move from their natural state. Because it is spontaneously accomplished, there is no need to dedicate, and primordial purity is nectar." Again, it says: "Not grasping, giving away is the torma. These are actions without action." From "Vajra Arrangement" it says: "From the nature of reality, free from all effort, there is no object of accomplishment or means of accomplishment." From the qualities of the "Great Yoga Dharma Text" it says: "All that appears as body and form, because it has not moved from the beginning, does not change. Because it does not conceptualize, it does not observe. Because it does not appear, it does not grasp. All are from the nature of the Dharmakaya, beyond the effort of grasping and being grasped. This is the Dharma arising from the body. What does it accomplish? All Dharmas are spontaneously accomplished without effort, and Buddhahood is already attained." Therefore, the action of speech is reciting the essence. Knowing that all Dharmas are words and letters, and that all are the wisdom of the mind, then all that has passed is the recitation of the nature of reality, and the miraculous display of wisdom is the meaning of non-duality. If one knows this, then whatever is spoken by speech is the correct doctrine of Dharma. Like the correct doctrine of my mind, from the power of ignorance, the five poisons of the aggregates arise: self-karma, harmful mind, malicious mind, wrong views, etc., not wrong views and mistaken thoughts. The nature of reality has no softness or roughness, so on the peaceful and subdued mind, the Buddha has no bias, so there is great equality towards all, with a broad mind, and because of being accommodating, it is harmonious with all and not contradictory to all. Without bias, it is intolerant of any faults, without attachment or clinging to goodness, so all Dharmas of cause and effect are non-dual, and existence itself is also pure. In the unchanging realm, the undistracted wisdom is evenly balanced and does not dwell, this is the correct doctrine of the yogi's mind. From the "Instructions on the Perfection of Freedom from Activity": Because the nature of mind does not appear as anything, therefore, in action, one does not act in any way. Pure and stainless, without bias.
Chinese
争夺土地和，大小嗔恨取舍等，若对任何事都不作区分，又怎能算是大乘瑜伽士？如是说。普贤王如来安住于自身的大之中，若以分别念思辨安乐与痛苦，自胜他败有何道理？若于善与恶产生错觉，贪欲不满足又由谁来教导？于平等无有大小之中，自赞毁他又有谁来说？于彼无有取舍之中，取与舍又由谁来说？如是说，当以这些理由生起确信。普贤王如来的方便行是，本来一切诸法皆于普贤王如来的体性中成佛，既无有舍弃也无有取，也没有过失和遮障之名。如是确信之后，不舍弃任何事物而行持，不离此道即是普贤王如来的方便行。又，为了生起确信，在背后支持的是心的修习，智慧的行持和方便的行持二者，不住于任何一边，因此行持如同魔。六个黑色的儿子，身穿不败发衣者，具光圆满者，常行黑辫之子，裸体派亲友之子，喜言语之女之子，以及真实的胜利者等六者。由他们所教导的魔业也不舍弃，不视为恶。如是说。瑜伽续部中说：无论行持四种行为中的哪一种，都不会导致死亡，而是解脱之方便。金刚布置经中说：禁行并非真正的行持，心专注于心而嬉戏才是行持，广大无边的方便是行持之最胜。经书中说：譬如，精通医术的医生，在秋季的满月之日，前往枝叶繁茂的大森林中，无论生长何物，都能成为治疗四百零四种疾病的药物，没有不能成为药物的，同样，了知没有好坏、取舍、大小之分，确信一切皆善，并且通达教言真实之义，对任何事物都不怀疑而行持，这就是瑜伽的经书。又如，年轻的医生，无论混合毒药和何种物质，都能变成有益的甘露，同样，瑜伽士精通佛法之义，无论如何行持轮回和涅槃之法，都没有过失。
English
Contending for land, and, greatness, smallness, attachment, hatred, acceptance, rejection, etc., if one does not make distinctions about anything, how can one be a Mahayana yogi? It is said. Since Samantabhadra abides in his own greatness, if one thinks about happiness and suffering with discriminating thoughts, what is the reason for self-victory and others' defeat? If one is confused about good and bad, who teaches that desire is not enough? In equality where there is no greatness or smallness, who speaks of self-praise and others' disparagement? In that which has no acceptance or rejection, who speaks of acceptance and rejection? It is said, therefore, one should have faith in these reasons. Samantabhadra's skillful conduct is that all phenomena are enlightened in the nature of Samantabhadra from the beginning, without acceptance or rejection, and without even the name of fault or obscuration. Having gained confidence in this way, not abandoning anything, acting without straying is Samantabhadra's skillful conduct. Moreover, the support for gaining faith is the practice of mind, the practice of wisdom, and the practice of skillful means. Because one does not abide in any side, one acts like a demon. The six sons with blackness, the one with invincible hair clothing, the one with radiant completion, the son of the ever-wandering black braids, the son of the naked friend, the son of the daughter who desires to speak, and the six with the true victory. The deeds of the demons taught by them are not abandoned, and are not regarded as evil. It is said. In the Yoga Tantra, it says: Whatever of the four conducts is practiced, it will not lead to death, but is a means of liberation. In the Vajra Arrangement, it says: Ascetic conduct is not conduct, but mind absorbed in mind is playful conduct, the vast great means is the best of conduct. In the Dharma text, it says: For example, just as a skilled physician goes to a great forest on the full moon day of autumn, when branches and leaves are flourishing, and whatever grows there becomes medicine for the four hundred and four diseases, and there is nothing that cannot become medicine, similarly, knowing that there is no good or bad, acceptance or rejection, greatness or smallness, believing that everything is good, and understanding the meaning that the teachings are true, acting without doubting anything is the Dharma text of yoga. Again, just as a young physician, mixing poison and any substance, can transform it into beneficial nectar, similarly, a yogi who is skilled in the meaning of Dharma, no matter how he practices the Dharma of samsara and nirvana, there is no fault.
Chinese
一切都轉變為大樂的自性。正如經文所說。雄鷹大鵬經中說：以慾望和慈悲滋潤，無論在哪裡歡喜都行菩提。正如經文所說。大虛空經中說：一切行持五種功德，也被稱為法性虛空的莊嚴。正如經文所說。又說：百千種無量的方法，無論如何行持都會生出蓮花。正如經文所說。六滴經中說：由執著所加持和顯現的諸法，因為由自己的因緣顯現，所以不捨棄不想要的。不要思維任何形式，用方法享受它。正如經文所說。裝飾經中說：以智慧覺悟的差別，無論以四種行為中的哪一種行持，都不會變成束縛，而是解脫和圓滿。頂髻湧出經中說：不捨棄自利和他利任運成就，在行持的海洋中隨心所欲地行持。蓮花的生長之因是淤泥，但是蓮花卻不被淤泥沾染。如果了悟法性沒有貪著，那麼智慧無染，沒有絲毫的退失。無量無邊的慈悲行持，瑜伽士也同樣行持方便的行持。正如經文所說。總斷經中說：無疑地行持，無論如何行持都會生出蓮花。正如經文所說。總攝經中說：不禁止，隨心所欲地帶到菩提。正如經文所說。奇妙經中說：自己的受用從自己化現，對於從自己化現的諸身，隨意享用自己的受用。正如經文所說。又說：身所生的一切法都要行持，心所生的一切法都要行持，語所生的一切法都要行持，法所生的一切法都要行持。就像瓦拉納西的顏色各自鮮明，就像衣服的顏色一樣，沒有任何阻礙地領悟。正如經文所說。該經中說：佛陀世尊以積累了無量無邊的福德，才能夠了知。等等，說了不應該對任何事物有所取捨。任運成就的行持是：圓滿成佛時，輪迴就沒有名稱了。果實完全顯現，就像秋季中旬的滿月一樣行持。因為一切方向沒有不成為佛陀事業的
English
Everything transforms into the nature of great bliss. As it is said in the scriptures. In the Great Garuda scripture, it says: With desire and compassion moistened, wherever one delights, practice Bodhi. As it is said in the scriptures. In the Great Sky scripture, it says: All actions, the five qualities, are also called the adornment of the Dharmata realm. As it is said. Again, it says: With hundreds of thousands of vast methods, however one practices, flowers will bloom. As it is said. In the Six Bindus scripture, it says: The phenomena that are imputed and appear through grasping, because they appear due to their own causes, one does not abandon what is undesirable. Do not contemplate in any way, enjoy it with skillful means. As it is said. In the Embellishment scripture, it says: Through the distinction of realizing wisdom, whichever of the four conducts one practices, it will not become a bondage, but liberation and completion. In the Pinnacle Emergence scripture, it says: Not abandoning self and other's benefit spontaneously accomplished, in the ocean of conduct, act as you please in various ways. The cause of the lotus's birth is mud, but the lotus is not stained by mud. If one realizes that Dharmata is without attachment, then wisdom is stainless, without even a speck of deterioration. The compassionate conduct is immeasurable, and the yogi likewise practices the conduct of skillful means. As it is said. In the General Cutting scripture, it says: Practice without doubt, however one practices, flowers will bloom. As it is said. In the General Binding scripture, it says: Do not prohibit, take it to Bodhi as you please. As it is said. In the Marvelous scripture, it says: One's own enjoyment is emanated from oneself. For the bodies emanated from oneself, do whatever you want with your own enjoyment. As it is said. Again, it says: All phenomena arising from the body should be practiced. All phenomena arising from the mind should be practiced. All phenomena arising from speech should be practiced. All phenomena arising from Dharma should be practiced. Just as the colors of Varanasi are distinctly clear, like the colors of clothes, understand without any obstruction. As it is said. In the same scripture, it says: The Buddha, the Bhagavan, knows because he has perfectly accumulated immeasurable collections of merit. And so on, it is said that one should not accept or reject anything. The spontaneously accomplished conduct is: When one is fully enlightened, samsara has no name. The fruit is completely clear, practice like the full moon in the middle of autumn. Because there is no direction that has not become the activity of the Buddha.
English
RA. In this whole of conduct is the activity. Among the ten great qualities, the conduct of Ati Yoga is: with the asceticism of the heretics and all sentient beings of the three realms, and all realizations of the four births, spontaneously accomplishing the nature of Dzogchen. Thus it is said. In the Vajra Arrangement, it says: Because of acting and non-acting, all appearances of existence, heretics, and the mundane, are spontaneously accomplished activities. Thus it is said. In the Marvelous, it says: The actions of many sentient beings are the meaning of the supreme secret, it is the activity of the Buddha himself. Thus it is said. Therefore, put reason behind you, and greet wisdom in front, do not doubt to believe that the two are not contradictory. The nature of the four conducts is also not different, one also appears as four. For such a one, there is no specially segmented conduct, because it is equal in all ways. From equality, there is no difference in how one sees rising or not rising. That is also from the self-abiding of Samantabhadra, appearing but without self-nature, like a water moon, mirage, or illusion. It is neither non-existent nor truly existent, beyond the two of existence and non-existence, remember in your mind the absence of self-nature. The sign of realization by great wisdom, abides in itself as equal as the sky. The sign of pervasion by great wisdom, unwavering samadhi, unconditioned. The sign of accomplishment of great wisdom, in all actions of unattached means, is the sign of accomplishment of great wisdom. Thus it is said. Therefore, even if the meaning is not lost, it is impossible to prevent the appearance as illusion. The deviation of conduct is that the mantra practitioners of today lack extensive hearing and thought, do not grasp the essentials, and only talk about views, claiming to be Samantabhadra, engaging in desire-filled killing and harsh Phat, Hral, and Dral actions, which are making the foundation of hell. In Mind Training, it says: Whatever virtuous Dharma is not seized by the conduct of Samantabhadra, the conduct of Samantabhadra is also the work of Mara, it will be exhausted and ultimately changed. Actions endowed with these, even the work of Mara, are said to be the conduct of Bodhi. Thus it is said. In the Crown Arising, it says: The basis of actions without compassion, even if they seem to speak only the words of Samantabhadra, for the meaning of the essence,