English
Having understood that one is beyond acceptance and rejection, hope and fear, if one cultivates this samadhi of meditation, thinking that by cultivating it, one will gain stability and become better, then there is no need to mention others. The All-Creating King says: "Desiring happiness is the disease of attachment, without desire, one takes happiness. Buddhahood is not achieved by striving, but because one does not seek, the inherent nature abides, spontaneously accomplished. Do not contemplate the inherent nature that does not seek." And: "O great Bodhisattva, if you wish to accomplish your own mind, because it is accomplished without desire, do not abide in non-conceptual equality. In the realm without acceptance or rejection, the inherent nature abides. In the state without movement, it abides naturally. The mind is the essence of suchness, all phenomena are accomplished in suchness. Do not alter suchness, do not strive for anything other than the essence. If you seek, even the Buddhas will not find it in the expanse. Because it has already been done in the past, there is no need to do it now. Because it has already been accomplished in the past, there is no need to strive now. Do not contemplate anything, abide in equality." It is said. Furthermore, if there is clinging, one will not be liberated from samsara. In the Song of the Inexhaustible Treasure Trove of Instructions: "If the yogi's mind is intoxicated by the poison of hope and fear, the co-emergent wisdom will be bound there." It is said. If there is no target, one transcends bondage and liberation. It says in that very text: "The ultimate of no hope and fear is the vajra mind. Even if one goes to hell, there is no suffering for it. Even if one abides in the supreme fruit, one does not find anything extra. By happiness and suffering themselves, abandoning benefit and harm, good and bad actions have no increase or decrease for it. If one thinks there is a greater Buddha than this dualistic wisdom of realization, know that it is ignorance." It is said. The meaning of these is shown by examples. In this way, the nature of suchness, which transcends acceptance and rejection, is extensively explained. For example: Just as various images appear in a mirror, so too do all phenomena appear in various ways in emptiness. Just as images are not something other than the surface of the mirror, so too should one know that all phenomena are in emptiness. The Heap of Jewels says: "In a clean and clear mirror, images naturally appear. Likewise, contemplate the unarisen images of all phenomena." It is said. Using examples to illustrate negation and affirmation.
Chinese
教义是。又如，譬如各种各样的云彩在虚空中，同样，各种各样的扬弃与建立存在于心性之中。犹如刹那间聚集和消散的云彩不曾离开虚空的状态一样，心中无论生起什么扬弃与建立，也不曾离开心性的状态。《窍诀金鬘》中说：“一切云彩在虚空中，心的分别在法性中。” 以体验和证悟为例说明。又如，譬如各种河流在大海中，同样，各种体验和证悟在禅修中。犹如水滴在大海中味道相同一样，体验和证悟在禅修中味道相同。正如那部经中所说：“功德珍宝大海中，各种体验之水皆流入，自然而然不移动，心稳如如意宝。” 以轮回和涅槃为例说明。又如，譬如各种幻术在变幻中，同样，各种轮回和涅槃在法性中。犹如一切幻术显现时没有自性一样，应当了知轮回和涅槃不离法性。如《善臂请问经》中所说：“一切法如幻之自性，以自性空性而宣说。”以及《多哈》中所说：“何为轮回，何为涅槃？” 心和心性之开示。又如，譬如十方虚空无有基，同样，本自解脱诸法于观照中。犹如水入水中无二的状态，同样，心和心性无有分别的状态。犹如虚空的体性中没有自性差别一样，一切法也没有二元的自性。《普作续》中说：“犹如虚空无有分别，同样，诸法无有分别。”犹如水和水混合时没有二元一样，在心性的状态中，心所生的分别念自然寂灭融入，因此没有二元。《金鬘》中说：“犹如水融入水中一样，心和心性无有二元。” 以分别念和无分别念为例说明。又如，譬如各种梦境在睡眠中，同样，扬弃与建立无二于行持中。犹如大海和波浪在水中，同样，分别念和无分别念平等的状态。犹如梦境不离睡眠的状态一样，一切扬弃与建立在无二的状态中味道相同。
English
The teachings are: Again, for example, just as various clouds are in the sky, similarly, various affirmations and negations are in the nature of mind. Just as the clouds that gather and dissipate in an instant do not move from the state of the sky, whatever affirmations and negations arise in the mind, they do not move from the state of the nature of mind. As it says in the "Golden Rosary of Instructions": "All clouds are in the sky, the mind's thoughts are in the nature of reality." Illustrating experience and realization with an example: Again, for example, just as various rivers are in the ocean, similarly, various experiences and realizations are in meditation. Just as a drop of water has the same taste in the ocean, experiences and realizations have the same taste in meditation. As it says in that very text: "In the ocean of precious qualities, all the waters of various experiences flow, naturally unmoving, the mind is stable, like a wish-fulfilling jewel." Illustrating samsara and nirvana with an example: Again, for example, just as various illusions are in the midst of illusion, similarly, various samsaras and nirvanas are in the nature of reality. Just as all illusions are without inherent existence from the moment they appear, one should understand that samsara and nirvana do not move from the nature of reality. As it says in the "Sutra Requested by Bhadra": "All phenomena are shown to be of the nature of illusion, empty of inherent existence." And as it says in the "Doha": "What is samsara, what is nirvana?" Showing mind and the nature of mind: Again, for example, just as the sky of the ten directions is without a base, similarly, the naturally liberated dharmas are in the state of contemplation. Just as water placed in water is in a state of non-duality, similarly, mind and the nature of mind are in a state of non-differentiation. Just as there is no difference in inherent nature in the expanse of the sky, all dharmas are without dualistic inherent nature. As it says in the "All-Creating King": "Just as the sky is without division, similarly, all dharmas are without division." Just as water and water mix and are not two, in the state of the nature of mind, the thoughts that arise from the mind naturally subside and dissolve, therefore there is no duality. As it says in the "Golden Rosary": "Just as water dissolves into water, mind and the nature of mind are non-dual." Illustrating thought and non-thought with an example: Again, for example, just as various dreams are in sleep, similarly, taking and rejecting are non-dual in conduct. Just as the ocean and waves are in the water, similarly, thought and non-thought are in a state of equality. Just as dreams do not move from the state of sleep, all taking and rejecting are of one taste in the state of non-duality. That very
Chinese
此后，于梦境睡眠中明了，诸法空性无二明了。如是说。如波浪与水性无别，分别与无分别平等性亦然。如《多哈》云：乃至心所生，彼乃怙主性，水与波浪岂异耶？如是说。以希望与恐惧为例证，又如：如商人成就，安乐自在，如是希望与恐惧无二，果位自在。一切平等，大圆满自在。了知遍布虚空之法性。如已把握，心无希望与恐惧而安乐，如是证悟佛陀为自心，于彼自在安乐。亦如彼云：如象已驯服，心已调伏，于彼断绝往来，而得寂静。如是证悟，则无处可问。如是说。彼亦是心性自生之智慧，于无取舍之状态中，一切圆满，故当从寻觅造作之念中解脱。如《普作王》云：于此无不圆满，一圆满，二圆满，一切圆满，事业圆满安乐。一圆满，圆满菩提心。二圆满，圆满心所作。一切圆满，圆满具足。以此一圆满之教证，佛陀之意在于此。以此一切圆满之义，一切皆得圆满具足。于此事业中安住者，此身无论为人或天，其意乃法性佛陀。以此利益众生，不需勤作，安乐而住。如是说。第三共同义之回向善根：今将彼等之善根回向于众生。如是：如是种种无二味一，令诸众生自他从执取中解脱。于此以分别念而迷惑之轮回中，愿疲惫之心稍作休息。以最稀有之无垢善根，如虚空般广大无二，令一切众生从长久以来因执取二元对立而疲惫之轮回中解脱，百福之光芒于地界与天界散发，于佛陀世尊之花朵堆砌之园林中。
Chinese
愿其繁荣昌盛。在天界之上的地面上，天空装饰着各种饰品，从红色的光芒脚垫中产生。愿一切众生都能顺利前往圣者的居所，并拥有广大的财富和权力。山顶森林的景色令人愉快，药草遍地，鲜花盛开，瀑布点缀其间。愿我此生过得有意义，并成就解脱的殊胜功德。月亮腰间被云朵装饰得美丽，就像最洁白的睡莲盛开一样。愿光明、寂静的兔儿所持之光芒，成为一切众生赖以生存的基础。大圆满《心性休息》中，修习三摩地的支分，善巧方便品第十二的注释完毕。如此，以因——度母乘使相续成为法器后，果——光明金刚藏道成熟解脱近因的行持圆满后，第十三品显现果——身与智慧品有四个总义：以道圆满而证得身与智慧之理；宣说身与智慧；彼等从法界生起并融入法界而作结尾；回向此处的善根。第一个总义，以道圆满而证得身与智慧之理是：如此，善说基与道的次第后，现在将要宣说由彼等所成就的果之义，即是刚刚所说的道理。如此，方便与智慧圆满后，身、智慧、事业自然成就。如此，当道的功德圆满时，便能获得远离一切界垢的佛陀或菩提之名。彼亦是心性光明，如太阳之轮被一切乌云遮蔽后，云雾消散，显现身与智慧不离不散，自然成就一切能力的显现。如《宝性论》云：自性光明说何者，如日与空突发之，烦恼所知乌云厚，遮蔽远离即成佛，无垢佛陀功德具，常恒不变雍仲佛。彼依于法之无分别分别智慧而得。如是说。彼时，为自利而证得法身。
English
May it flourish. On the ground above the heavenly realm, the sky is adorned with various ornaments, arising from the red footstool of light. May all beings smoothly travel to the abode of the noble ones, and possess vast wealth and power. The scenery of the mountain peak forest is delightful, with medicinal herbs, flowers, and waterfalls adorning it. May I spend this life meaningfully, and accomplish the supreme qualities of liberation. The moon's waist is beautifully adorned with clouds, just as the purest white lotuses bloom. May the light of the rabbit-bearer, which is good and peaceful, become the basis of sustenance for all beings. The commentary on the twelfth chapter, which is the branch of practicing Samadhi, skillful in means, from the Great Perfection "Resting the Mind Itself," is completed. Thus, after the continuum has become a vessel through the cause, the Paramita Vehicle, and after the practice of the path of the result, the Clear Light Vajra Essence, which is the near cause of ripening and liberation, is completed, the thirteenth chapter, Manifestation of the Result, the chapter on Body and Wisdom, has four general meanings: showing that the body and wisdom are accomplished by the completion of the path; explaining the body and wisdom; concluding with their arising from and dissolving into the Dharmadhatu; and dedicating the merit of the occasion. The first general meaning, that the body and wisdom are accomplished by the completion of the path, is: Thus, after the order of the ground and the path has been well explained, now the meaning of the result accomplished by them will be explained, that is, the reason just explained. Thus, after skillful means and wisdom are perfected, the body, wisdom, and activity are naturally accomplished. Thus, when the qualities of the path are perfected, one obtains what is called Buddha or Bodhi, which is free from all defilements of the realms. That is also the clear light of mind itself, like the sun's disc being obscured by all the clouds, and then the clouds dissipate, revealing the body and wisdom inseparable and naturally accomplishing whatever power there is. As it says in the Uttaratantra: "Whatever is said to be the clear light of nature, like the sun and the sky, is suddenly obscured by thick clouds of afflictions and knowledge, and when it is free from obscuration, it becomes a Buddha, possessing all the qualities of a stainless Buddha, the eternal and unchanging Yungdrung Buddha." That is attained by relying on the non-conceptual discriminating wisdom of the Dharma. So it is said. At that time, for one's own benefit, the Dharmakaya is attained.
Chinese
由于在原始法界中证得了三身无别，因此安住于唯有佛陀才能体验的境界，作为所依。正如其中所说：无始无中亦无边，无有分别离二元，远离三有无垢染，亦无分别之念想，证悟法界之自性，瑜伽行者等持见。超越恒河沙数之量，具足不可思议无等伦之功德，如来无垢之法界，已舍一切具习气之过患。如是。于彼法界中，显现之法身，以及从中为调伏有情而显现之报身，亦如虚空之月般无有增减，恒常安住，并作幻化应化身之计划。其中说到：以种种殊胜正法光芒显现之身，勤于成办解脱有情之义利，其事业如如意宝王般，然种种事物亦非彼之自性。进入世间寂静道，以及令成熟与作授记之因之色身，无论为何，于此亦恒常安住，如虚空界中之色蕴。如是。入行论中说：寂静身如如意树般显现，如如意宝般无有分别念，为度有情直至轮回空，此离戏论且显现。如是。此时，唯有佛陀才能体验，而不显现于所化众生的法界三身，于内界微细之智慧中，成为法身唯一之本体，以及由彼之加持与所化众生之发愿力，向外显现为他相，显现为智慧事业清净之二色身，当知如空月与水月。如今，有些人未作区分，便承认三身为一，尔时法界之所有功德皆应显现于所化众生，因为与彼本体相同之色身显现于所化众生之故。若许如是，则佛性等已明示。因此，了知此二者之差别至关重要。如是证得法身与色身二种圣身者，即是佛陀薄伽梵。对于此，大乘波罗蜜多则说如是之佛陀是