English
What appears manifestly is not known by the views that grasp with conceptual mind. That is called the ground of Dharma. In general, the views of the eight vehicles do not see it. In particular, the Ati Mind Series and others do not see the dharmas of self-awareness manifest, therefore, it is superior to all vehicles. Why is it not seen? Because the nature of reality manifest has no essential point, therefore it is not seen. For those common vehicles, because there is no essential point of the seeing eye, relying on words and conceptual thought, the eye that sees is blind and does not see. Because there is no essential point of the object that clarifies, being separated from the target, there is no basis for seeing, therefore it is not seen. It is like placing the target far away and shooting an arrow, there is no essential point of hitting. Because there is no essential point of the wind of awareness, it is not seen. Remaining on the thought of "thinking it is mind," not seeing that self-awareness wisdom has become the object of the senses, it is said, "Traveling together but not meeting face to face." Therefore, these nine levels of vehicles, because they are views and meditations that grasp with conceptual mind, they are of no help or harm to Buddhahood. Therefore, these dharmas arranged in order of vehicles, the object seen by me, the body of the Wisdom Vajra Garland, has no essential point in other vehicles, therefore, it is determined that there is no nature of reality. This is a statement with determination. Thus, the seventh, the nature of all dharmas decaying in the three times, transcending limitations, being separated from all directions and parts, is explained. Now, the eighth, the realization of the nature of reality, Samantabhadra, becoming manifest, explains the meaning of the inseparability of the expanse and wisdom, which is explained by "O Great Bodhisattva," etc. "O Great Bodhisattva," thus calling the collector. Thus, existing phenomena that can appear, like a vase; non-existent phenomena, like a rabbit's horn; sky flowers, etc.; and phenomena that grasp both existence and non-existence, like a vase of gods and demons, are uncertain. All of these are the play of the nature of reality of me, Samantabhadra. It explains the meaning of transcending abandonment and adoption, negation and affirmation. Therefore, coarse appearances, such as fire, water, earth, and wind; subtle appearances, such as dust and extremely fine dust; and appearances that grasp both coarse and subtle, are various causes of emptiness.
Chinese
一切都是普贤的境界啊！ 这表明，一切显现的事物都成为法性解脱的助缘。 即使这样，因为那个理由，根基敏锐者从根本上成为如来普贤王如我所显现的，空性和，事物和，非事物的一切方面，究竟的事业，无有执着的利生事业，以息灾和，增益和，怀爱和，诛伏，使众生天和，非天和，人和，旁生和，饿鬼和，地狱等，法性平等清净的智慧成为无二，不住于轮回和涅槃的任何一方。 断绝一切言辞的边际，自证根本的教言本身，称为一切言说止息的禅定，自住的当下安住，从初始就存在。 任何人也无法造作，获得自然本智，超越能作所作。 获得如此境界之后，从那以后，一切分别假立的法，都融入不可见的虚空，未经调伏且不为因缘所坏灭的法界与觉性成为无二。 如此，第八，证悟法性普贤王如来显现，显示获得法界与觉性无二之基。 现在，第九，依靠在法性无为之状态中，普贤王如来如何成佛的方式，来显示众生也能获得证悟的把握之方式。 由大菩萨等宣说。 呼唤集结者为大菩萨， 也就是说，一切戏论之法寂灭，我普贤王如来的事业是这样的： 法身不是造作的，报身是明智清晰的，化身是圆满智慧的，被称为三身之自性。 这就是阿赖耶识自有的体性，不被错乱也不被改变。 安住于各自的处所，各自的因清净的自性任运成就的佛陀。 从非造作之法和勤作中产生的成佛，证悟显现之果，本来就，在自己的心中，一切显有都是大圆满，称为见解离边大圆满。 获得无需努力和勤作的境界。 如此获得之时，明觉金刚链之身，我就是有实意的
English
Everything is the realm of Samantabhadra! This shows that all appearing things become the aiding condition for liberation in the nature of reality. Even so, because of that reason, those with sharp faculties, from the very basis, become the Buddhas, such as the Primordial Buddha Samantabhadra, just as I appear, and emptiness, and things, and all aspects of non-things, the ultimate deeds, the activities of benefiting beings without attachment, with pacifying and, increasing and, magnetizing and, subjugating, making beings gods and, demigods and, humans and, animals and, pretas and, hell-beings, etc., the wisdom of the equality and purity of the nature of reality becomes non-dual, and without dwelling in either samsara or nirvana. By severing all the limits of words, the self-cognizant root scripture itself, the meditation called the exhaustion of all expressions, the self-abiding present state, is the very state from the beginning. No one has ever made it, and one obtains the self-arisen wisdom that transcends effort. Having obtained such a state, from then on, all the phenomena that are conceptually constructed dissolve into the invisible sky, and the unconditioned and indestructible dharmadhatu and awareness become non-dual. Thus, the eighth, the realization of the nature of reality, Samantabhadra, is manifested, showing that the ground of the non-duality of dharmadhatu and awareness is found. Now, the ninth, relying on how Samantabhadra Buddha attained enlightenment in the state of unconditioned nature, to show how beings can also gain confidence in realization. Explained by the great Bodhisattva and others. Calling the collector "Great Bodhisattva," that is, all phenomena of elaboration are pacified, my deeds of Samantabhadra are like this: The Dharmakaya is not artificial, the Sambhogakaya is clear and intelligent, the Nirmanakaya is perfect wisdom, and it is called the nature of the three kayas. This is the nature of the alaya itself, not confused or changed. Abiding in their own places, the Buddhas of self-perfected nature, with their own causes completely pure. The enlightenment that arises from non-created phenomena and effort, the fruit of the manifestation of realization, from the very beginning, in one's own mind, all appearances and existence are Dzogchen, called the view of the Great Perfection beyond extremes. One obtains a state without effort or exertion. When one obtains it in this way, the body of the Vajra Garland of Awareness, I am the one with substantial mind.
Chinese
无作任运中，法身处所之三智慧，融入觉性无二中。一切佛之语智慧，超越思维分别道，所知境与自性面，转成无二之境地。一切佛之意事业，乃是度脱三界众，佛与有情无差别，显现自性大圆满。如是虽现无边际，然法性觉性非造作，本初解脱大界中，不变法界觉性无离之显现。如是觉性置于量，若有损益之起伏，乃是法性穷尽之时，常断显空二边之戏论，三身于自位而解脱，是故不执著于任何的是与非之分别。彼亦恒常存在于外虚空中，依于智慧之风的运行而知晓，觉性之智圆满，意之生起感受之分别念，纵然于有情之时，安住法性自生之智慧中显现，故轮涅未成二体，佛与有情无名相。彼即是自生，一切证悟之自性，觉性智慧精华之凝集，不为轮回之执著所毁，故坚固之显现，法性达于量，生得自在入得权，觉性即是法性普贤之坛城，法界与觉性无离，是诸法之大主宰，于法界与觉性之界中而显现。如是彼等乃是第二总义，清净法性普贤我所生，分为九类而宣说。今说第三总义，轮回诸法三时平等性，分为二：请问略说与回答广说。请问乃是光芒普照者如是祈请等，于经中已明说。广说回答分为十个内涵而宣说，第一，劝诫结集者，并依烦恼总的教诲，宣说诸法三时平等性，乃是导师等所宣说，导师等。
English
In the spontaneously arising, without action, the three wisdoms of the Dharmakaya's abode, dissolve into the non-duality of awareness. The wisdom of speech of all Buddhas, transcends the path of thought and discrimination, the object of knowledge and its own nature, transform into a state of non-duality. The activity of mind of all Buddhas, is the cause for liberating beings from the three realms, Buddhas and sentient beings are without difference, the self-perfected nature appears as the Great Perfection. Although it appears without limit, the nature of reality and awareness are uncompounded, in the great realm of original liberation, the unchanging essence of reality is the inseparable appearance of awareness. When that awareness is placed in measure, if there is increase or decrease in experience, it is the time when the nature of reality is exhausted, the extremes of eternalism and nihilism, the elaboration of appearance and emptiness, the three bodies are liberated in their own place, therefore, there is no clinging to any discrimination of right and wrong. That also always exists in the outer sky, known through the movement of the wind of wisdom, the knowledge of awareness is perfected, the thoughts of arising and feeling of mind, even in the time of sentient beings, abiding appears as the self-arisen wisdom of the nature of reality, therefore, samsara and nirvana are not established as two, Buddhas and sentient beings are without name. That itself is self-arisen, the nature of all realizations, the essence of awareness-wisdom is condensed, not destroyed by the clinging thoughts of samsara, therefore, the solid appearance, the nature of reality reaches its measure, obtaining freedom in birth and power in entering at the same time, awareness itself is the mandala of Dharmata Samantabhadra, the realm of reality and awareness are inseparable, that is called the great sovereign of all dharmas, manifested in the realm of reality and awareness. Thus, these are the second general meaning, the pure nature of reality, Samantabhadra, arises from me, taught by dividing into nine categories. Now, the third general meaning, all samsaric dharmas are equal in the three times, divided into two: the question in brief and the answer in detail. The question is that the all-illuminating rays request thus, etc., as clearly stated in the text. The detailed answer is explained by teaching with ten inner meanings, first, advising the compiler, and based on the general teachings on afflictions, teaching that all dharmas are equal in the three times, taught by the teacher, etc., the teacher, etc.
Chinese
萨地的三句在正文中阐明了。也就是说，具有阿底自性福分的任何人士，放弃了世间的事务，前往不会受到障碍侵扰、极其吉祥且令人愉悦、人迹罕至的地方，首先做了令上师欢喜的事情，然后在那样的地方舍弃同伴，独自一人依靠身语的寂静，不对其他身语的事务有任何执着，对于过去的烦恼不追随，无论如何都要将其纳入内心，让过去的记忆被遗忘。像这样反复地做，两天到三天。然后又用两天三天的时间，不要用后来的记忆预先引发未来的烦恼和任何事务，不要引发外在的觉知，无论如何都要让它安住于自身。现在，两天或三天，将当下所显现的觉知，直接置于因缘之上，让它安住于自身，这被称为“一心瑜伽士”。像这样做了之后，所有的觉知都会无有先后地融合，从而自然地融入法性之中，无处可去。如果给它命名，就叫做“凝聚成唯一明点，本体融为一体”，由于不经历三界，因此能够证悟过去、未来、现在三时在自性中平等性的真实法性，并以此获得智慧明觉。这是首先对收集者进行教导，并通过依赖于普遍烦恼的教诲，来阐明一切法在三时中的平等性。现在，第二个是依赖于睡眠和梦境的关键，来阐明断除习气执着的教诲。再次阐述“过去的”等内容，也是为了让作为所依的补特伽罗，对轮回生起厌离心，不追求世间事务。清净习气的教诲是：首先要做令自己的上师欢喜的事情等等。然后，为了从根本上舍弃习气，习气的根源是梦境，如果断除了梦境，习气就无法存在。因此，检验梦境就是要依靠关键来认识什么是习气，然后通过对梦境普遍法性的考察来遣除思辨的念头，然后是改造梦境的次第，然后是习气变化所引起的梦境。