Chinese
当处于无数劫之中，处于远离戏论的法性大平等之地时，像享用显现和空性一样进入利他，自身圆满后，为了利益众生，化身也能像太阳的光芒一样显现。因此，这里所说的“能力”，是指从积累殊胜的先前力量的能力中产生，以及从业力的力量，也就是殊胜的异熟习气中转变而来。也就是说，自发的力量就像物质的形态一样，不是通过信解的力量努力而产生的。也不是断除的能力，消除过患；也不是加持的能力，不是恒常不变的；而是从积累殊胜的先前力量的能力中产生，能够不改变地增长。从业力的力量，也就是殊胜的异熟习气中产生的能力是成立的。没有退转的能力，进入的能力没有阻碍或一致，那么，像那样的能力与谁一致呢？与自性大圆满的瑜伽士一致。为什么一致呢？因为与先前力量和业力之力的力量一致。那样一致能做什么呢？为了自利，就是要了解自己的体性和各自的实相；为了利他，就是要了解所知，也就是他人的体性和所化众生的想法。那样了解后进入，就是有漏和无漏的进入，以及智慧的进入。有漏是指蕴的有漏自置自解脱，因此进入果位的色身二身。蕴，也就是色蕴，不执着微细和粗大，不执着为我，没有思虑和行为，因此不是声闻的法。没有从色蕴的边际执着分别的名言的念头，因此不是独觉的法性。由于色的微细超越了普遍执着的念头的世俗境，因此不是菩萨的法。色蕴不是我，我本身也不是色蕴，因此，所谓的色的如是性，在胜义谛中没有成立。果位的色和因位的色没有成立，这就是世俗色蕴的如是性，也就是显现的部分。那些都安住于自性二无别中，因此是胜义谛的色。
English
When dwelling in countless eons, in the great equality ground of the nature of reality, free from elaboration, like enjoying appearance and emptiness, one engages in benefiting others. Even after one's own purpose is fulfilled, for the sake of sentient beings, emanated bodies can arise like rays from the sun. Therefore, this "ability" arises from accumulating the power of previous strength, and it transforms from the power of karma, which is the particularly ripened habitual tendency. That is, the power of self-force is like the form of matter, not arising from effort through the power of faith. It is not the power of cutting off, eliminating faults; nor is it the power of blessing, which is impermanent. Rather, it arises from accumulating the power of previous strength, capable of increasing without changing. The power from the strength of karma, arising from the particularly ripened habitual tendency, is established. There is no power of reversing, and the power of entering is unobstructed or concordant. With whom does such an ability accord? It accords with the yogi of the Great Perfection of self-nature. Why does it accord? Because it accords with the power of previous strength and the power of the strength of karma. What does it do by according in that way? For one's own benefit, it means knowing one's own characteristics and the reality of each thing. For the benefit of others, it means knowing the knowable, that is, the characteristics of others and the thoughts of those to be tamed. Entering after knowing in that way is entering into the contaminated and uncontaminated, and entering into the wisdom of knowledge. The contaminated refers to the self-settling and self-liberation of the aggregates' contamination, thus entering into the two bodies of the form of fruition. The aggregates, that is, the form aggregate, do not cling to subtle and coarse, do not conceive of self, and have no thought or action, therefore it is not the Dharma of the Hearers. There is no thought of clinging to mere names of conceptualization from the edge of the form aggregate, therefore it is not the Dharma-nature of the Solitary Realizers. Because the subtlety of form transcends the conventional realm of universally clinging thoughts, it is not the Dharma of Bodhisattvas. The form aggregate is not self, and self is not the form aggregate, therefore, the so-called suchness of form is not established in the ultimate truth. The form of fruition and the form of cause are not established, this is the suchness of the conventional form aggregate, which is the aspect of appearance. All of those abide in the non-duality of self-nature, therefore it is the form of ultimate truth.
Chinese
地的如是性。 如此，若知色之漏的如是性，则能广略通达一切法。凡有所触或体验者，乃是受的漏。知此离于作是念之心，即是智慧。意念思辨无有言辞，自知自见其义，是为世俗受的如是性，然非智慧之行境，故为胜义受的如是性。如是，若知受的漏的如是性，则能广略通达一切法。想的漏，即是对何者作观修之语，及其作用，即是想的漏。知此离于勤作与专注，即是自性安住。于此，离于禅修、修持之障碍，即是世俗想的如是性。又离于名相方便，即是胜义想的如是性。如是，若知想的漏的如是性，则能广略通达一切法。行的漏，即是对何者现前造作。彼即是未以意念思辨之语加以粉饰，是为世俗行的如是性。于此，分别之执着自然止息，是为胜义行的如是性。如是，若知行的漏的如是性，则能广略通达一切法。识的漏，即是阿赖耶识与意识，随逐于境。知阿赖耶非是法身，是为世俗识的如是性。彼即是离于对根之锐利迟钝的执着，是为胜义识的如是性。如是，若知识的漏的如是性，则能广略通达一切法，是为漏的趣入。由执着五蕴无有自性，而执五蕴为异体等，是为趣入于无有蕴的漏。无漏的趣入是，如是了知烦恼诸漏自性安住，自然解脱，不依赖于其他对治。贪欲即由贪欲自身解脱。若贪欲不
English
Suchness of earth. Thus, by knowing the suchness of the outflow of form, one will understand all dharmas in brief and in detail. Whatever is touched or experienced is the outflow of feeling. Knowing this to be wisdom, free from the mind that thinks 'this is it,' there is no mental speculation in words. Knowing and seeing one's own meaning directly is the suchness of conventional feeling, but since it is not the domain of wisdom, it is the suchness of ultimate feeling. Thus, if one knows the suchness of the outflow of feeling, one will understand all dharmas in brief and in detail. The outflow of perception is the words of contemplation and meditation on something, and its action is the outflow of perception. Knowing this to be free from effort and focus, it is self-abiding. In this, being free from obstacles to meditation and practice is the suchness of conventional perception. Moreover, being free from symbolic means is the suchness of ultimate perception. Thus, if one knows the suchness of the outflow of perception, one will understand all dharmas in brief and in detail. The outflow of volition is what is manifestly volitional. That which is not adorned with words of mental speculation is the suchness of conventional volition. In this, the clinging of conceptualization is naturally cut off, which is the suchness of ultimate volition. Thus, if one knows the suchness of the outflow of volition, one will understand all dharmas in brief and in detail. The outflow of consciousness is the alaya-consciousness and the mind-consciousness, which engage with objects and follow after them. Knowing that the alaya is not the dharmakaya is the suchness of conventional consciousness. That which is free from clinging to the sharpness or dullness of the senses is the suchness of ultimate consciousness. Thus, if one knows the suchness of the outflow of consciousness, one will understand all in brief and in detail, which is the entry into outflow. By clinging to the five aggregates as being separate entities, due to the belief that the five aggregates lack inherent existence, one enters into the absence of the outflow of the aggregates. The entry into the outflowless is that by knowing the outflows of afflictions to be self-abiding and self-liberating, one does not rely on other antidotes. Desire itself is liberated by desire itself. If desire does not
Chinese
像这样，存在的法的边际是不可能逆转的。而且，贪欲保持自性，污垢自然解脱，就像水的浑浊不搅动而自然澄清一样。如果通过对治来解脱，那么智慧就是贪欲等烦恼的对治。如果烦恼本身通过智慧解脱，那么在这个时候，执着于智慧的执念又通过什么来解脱呢？如果通过智慧自身来解脱，那就是贪上加贪了，因为烦恼本身是通过烦恼自身来解脱的。如果存在其他的对治，那么就无法避免两者之间毫无关联的过失。因此，贪欲保持自性，它自身就在自身的位置上解脱，这是烦恼的漏入。进入其中，烦恼的习气同时解脱，这是没有烦恼的漏入。因此，这就是双运，进入双运，通过双运进入，漏入和没有漏入的进入。了知的智慧的进入是，像这样了知自持自解，轮回和涅槃二者双运。轮回进入涅槃，了知放下勤作之义。涅槃进入轮回，了知各种错乱之基。轮回和涅槃进入无二，了知游戏无碍。因此，轮回和涅槃二者是双运，意义上是成对的。轮回的念头是过去，过去的念头是轮回。像这样了知无二双运，自性清净于本位，就像天空中的云彩消散一样。因此，方便智慧双运是，方便进入智慧，截断言辞的边际，了知没有分别念。智慧进入方便，自断对自身安乐的执着，了知从方便的束缚中自然解脱。方便和智慧进入无二，了知独一明点，远离成对。因此，显现进入空性，了知执着于各自独立的执念自然解脱。空性进入显现，了知所有粗大的显现都是自性。显现和空性进入无二，了知在实相中自然解脱。乐苦双运是，从安乐进入痛苦，痛苦
English
Thus, it is impossible to reverse the limits of the Dharma of existence. Moreover, when desire is left as it is, the impurity is naturally liberated in its own place, just like the turbidity of water clears up naturally when it is not stirred. If it is liberated by an antidote, then wisdom is the antidote to desire and other afflictions. If the afflictions themselves are liberated by wisdom, then at this time, by what is the attachment to holding onto wisdom liberated? If it is liberated by wisdom itself, then it is adding desire to desire, because the afflictions themselves are liberated by the afflictions themselves. If there is another antidote, then the fault of the two being unrelated cannot be avoided. Therefore, when desire itself is left as it is, it is liberated in its own place, which is the entry of the outflows of afflictions. By entering into that, the imprints of afflictions are liberated all at once, which is the entry without the outflows of afflictions. Thus, it is union, entering into union, entering through union, outflow, and the entry without outflow. The entry of the wisdom of knowledge is, by knowing self-liberation through self-sustaining, the two, samsara and nirvana, are united. Samsara enters nirvana, understanding the meaning of abandoning effort. Nirvana itself enters samsara, understanding the basis of various confusions. Samsara and nirvana enter non-duality, understanding the unobstructed play. Thus, samsara and nirvana are a pair, a couple in meaning. The mind of samsara is past, the mind of the past is samsara. Thus, by knowing non-dual union, the purity of one's own nature is like clouds clearing in the sky. Thus, the union of skillful means and wisdom is that skillful means enters wisdom, cutting off the limits of words, knowing without mental fabrication. Wisdom enters skillful means, cutting off attachment to one's own happiness, knowing liberation from the bonds of skillful means. Skillful means and wisdom enter non-duality, knowing the single bindu, free from duality. Thus, appearance enters emptiness, knowing that the attachment to grasping at individual self-existence is naturally liberated. Emptiness enters appearance, knowing that all gross appearances are naturally pure. Appearance and emptiness enter non-duality, knowing natural liberation in the nature of reality. The union of happiness and suffering is that from happiness entering suffering, suffering
Chinese
在广大行为中，进入苦乐，证知任运无碍。进入乐苦无二，证知痛苦永断。有无双运者，以有进入无，证知无有假名我执。以无进入有，证知所立之基无处不遍。进入有无二无，证知能立所立并非他体。是与非双运者，以是进入非，证知种种错谬遮障。以非进入是，证知已确认过失，进入是与非二无，证知大圆满亦离取舍。明与无明双运者，以无明进入明，证知错觉之根自然断除。以明进入无明，证知错觉之基从基上自然返回。明与无明二无自入，证知错与非错判然分明。佛与有情双运者，佛陀进入有情，证知平等无别。有情进入佛陀，证知果位清净。佛与有情二无入，证知清净本解脱。胜义谛与世俗谛双运者，以世俗进入胜义，证知不舍自净。胜义进入世俗，证知真谛无别。彼二无入，证知赤裸显现彻底解脱。功过双运者，以过入功德，证知无须断除，自然显现。以功德入过失，证知本无自圆。功过二无入，证知四边自然解脱。如是，轮回涅槃双运为一，方便智慧双运为二，显空双运为三，真假双运为四，有无双运为五，是与非双运为六，明与无明双运为七，佛与有情双运为八，胜义谛与世俗谛双运为九，功过双运等此十者，是证知智慧之入门，是证知智慧分之入门，即是分别与无分别二者。