English
For all sentient beings, the activity of benefit and happiness constantly pervades the sky and the expanse of Dharma. The immeasurable and countless qualities of the Buddha are also spontaneously established in its essence, like the sun and its rays. It transcends the duality of conditioned phenomena such as consciousness and unconditioned phenomena such as space, and therefore it is given the name "Great Unconditioned." Therefore, the objects to be tamed, gathered by the three times, and the activity of the three—wisdom, compassion, and power—of the Buddha, if viewed from the perspective of the appearance of those to be tamed, can only appear sequentially. The wisdom of the Buddha knows the knowable arising sequentially in the three times, and the activity appears to be in accordance with conditioned phenomena. Although it is so in appearance, from the perspective of the nature of reality, just as the Dharma realm does not change into many or momentary, it is the same here. The objects of wisdom, compassion, and power, the sentient beings in sequence, and the many divided by elements, faculties, thoughts, etc., do not exist as many but as one instant. Even a single sentient being has never existed by its own nature, so from the perspective of ultimate truth, there is no impermanence or multiplicity. If so, not only self-arisen wisdom, but all phenomena would not change into impermanent and multiple, but would become permanent and one? If you think so, then the five aggregates such as consciousness, all phenomena of self-characteristics, when examining their respective nature in name, it is impossible not to see their respective characteristics. Therefore, these will change into impermanent and multiple in appearance, but it is impossible to establish a permanent one. Self-arisen wisdom, in its own nature, has no characteristics that can be established even in name, just like the Dharma realm. Therefore, acknowledging it as permanent is because it is non-different from the Dharma realm, it is the equality that does not change in the three times, therefore it is established as such in name, but in reality, nothing exists as it is established. Because in its own nature, all elaborations of existence, non-existence, etc., are originally absent, or because it is primordially pure, how can it become impermanent? Like space. Consciousness is impermanent because it arises from causes and is momentary. Self-arisen wisdom is permanent, if the nature of reality exists, then its self-radiance exists, this and the nature of reality are two
Chinese
因为不知有无俱在、分离，法性无因而非常，如《金刚心释》所说： 纵然宝瓶已毁坏，虚空之中无坏灭，如是心识虽已坏，智慧之中无坏灭。 又如《总义略示》中说： 犹如铜上之垢染，精华调合能除灭，然其存在未损减，无垢之性真实住。 如是心上之垢染，空性调合能净除，然其智慧未损减，无垢之性真实住。 如是以金变药为例而说。此不但在密咒中如此说，在共同的大乘中也如此说，如《无尽慧经》中说： 识是不常的，智慧是常的。 又如《华严经》中说： 众多世界虽坏灭，不可思议语消尽，虚空不会有坏灭，自生智慧亦如是。 又如《文殊师利游戏经》中说： 姊妹，譬如，无论何处虚空起火，虚空不能被火焚烧。姊妹，如是，无论何者自性光明，纵然生起突发的烦恼，自性光明者不能被突发的烦恼所染污。 又如，弥勒怙主也说： 心之自性为何光明，犹如虚空不变异。 诸如此类。因此，心存在之时，法界自明自生的智慧即是此心的法性，心成立为明空双运，不可能存在唯空唯明的单一心。通达心之法性的瑜伽士们面前，八识聚也显现为智慧，不可能存在异于法性的心，若存在，则不成其为法与法性。以理亦能成立，以胜义谛观察时，不可能找到空性之外的其他法。如是，于如是性、法界获得证悟的圣者们看来，不会见到异于法界的法，如《菩萨藏经》中说： 法
English
Because it is not known that existence and non-existence are together, and separation is not known, the Dharma-nature is without cause and therefore not impermanent. As it is said in the Vajra Heart Commentary: Even though a vase is destroyed, there is no destruction in the sky. Likewise, even though the mind is destroyed, there is no destruction in wisdom. And in the Condensed Exposition of Empowerment: Just as the dirt of copper is removed by the combination of essence, its existence is not diminished, and the stainless nature truly remains. Likewise, the dirt of the mind is completely removed by the combination of emptiness, but its wisdom is not diminished, and the stainless nature truly remains. This is said using the example of gold-transforming medicine. This is not only said in mantra, but also in the common Great Vehicle. As it is said in the Sutra of Inexhaustible Intelligence: Consciousness is impermanent, wisdom is permanent. And in the Avatamsaka Sutra: Although many world realms are destroyed, and inconceivable words are exhausted, the sky will not be destroyed, and self-born wisdom is the same. And in the Play of Manjushri: Sister, for example, no matter where fire burns in the sky, the sky cannot be burned by that fire. Sister, likewise, whatever is naturally luminous, even if sudden afflictions arise, that which is naturally luminous cannot be completely afflicted by those sudden afflictions. And, the Protector Maitreya also said: Whatever is the luminous nature of the mind, is unchanging like the sky. And so on. Therefore, as long as the mind exists, the self-luminous wisdom of the Dharmadhatu is the Dharma-nature of that mind, because the mind is established as the union of clarity and emptiness. It is impossible for there to be a single mind that is only empty or only clear. In the presence of yogis who have realized the Dharma-nature of the mind, all eight aggregates of consciousness also appear as wisdom. It is impossible for there to be a mind that is different from the Dharma-nature; if it existed, it would not be Dharma and Dharma-nature. It can also be established by reasoning, because when examining with ultimate truth, it is impossible to find another Dharma other than emptiness. Likewise, in the view of the noble ones who have attained suchness and the Dharmadhatu, no Dharma is perceived as being different from the Dharmadhatu. As it is said in the Bodhisattva Pitaka: Dharma
Chinese
一切平等性皆平等，由自生者随之证悟。因此真实现证菩提，如来观见平等。又，在《菩提分法经》中说：文殊，谁见一切法无不平等且无二，亦无二可作，此乃是正确的见地。又，在《生起信力经》中说：从烦恼的自性中没有其他的智慧，烦恼的自性即是智慧。又，在《虚空藏请问经》中说：识与智慧二者见为平等，有为不住于无为，观见众生之心如幻，此乃菩萨之无谄诳。又说：一切诸法皆是佛，谁若知其真实性，彼等事物不坏灭，亦不住于事物中。又，在《心要义经》中说：如是了知心之自性光明，因此，以具足心之一刹那智慧，现证无上正等觉菩提，是名为佛。又说：声闻众乃随声解脱者，独觉乃依缘而生者，诸佛母之解脱，是极超离贪著，无垢如虚空。心自始未曾被束缚，此等心流自性解脱，如其解脱，如是如实知，知已解脱，无有退失。又，在《现今佛现前安住三摩地经》中说：佛陀菩提乃由心所测度，心亦清净，自性光明，无有混浊，不与一切众生相杂，谁若知之，便能现证无上菩提。又，在《三摩地王经》中说：由知心之自性，复又生起智慧。又说：若以彼（智慧）如实了知本体性空，自性光明，无我之诸法，则于彼永无禁锢与变异，如是彼则如实通达。又，在《文殊游戏经》中说：文殊，一切有情之烦恼皆安住于智慧与解脱，并安住于法界，彼等
English
All equality is equal in itself. It is realized by the self-born. Therefore, truly manifest enlightenment. The Tathagata sees equality. Furthermore, in the Sutra Teaching the Aspects of Enlightenment, it says: Manjushri, whoever sees all dharmas as not unequal and without duality, and without making them dual, this is the correct view. Furthermore, in Generating Faith Power, it says: From the nature of afflictions, there is no other wisdom; the very nature of afflictions is wisdom. Furthermore, in the Sutra Requested by Akashagarbha, it says: Consciousness and wisdom are seen as equal. The conditioned does not abide in the unconditioned. Seeing the minds of beings as like illusions, this is the unfeignedness of a Bodhisattva. It also says: All dharmas are Buddhas. Whoever knows their true nature, those things are indestructible and do not abide in things. Furthermore, in the Essence Teaching, it says: Thus, knowing that the nature of the mind is luminous, therefore, with the wisdom of a single moment of mind, one manifests the unsurpassed, perfectly complete enlightenment, which is called Buddha. It also says: The Shravakas are those who follow sound to liberation. The Pratyekabuddhas are born from dependence. The liberation of the Buddhas' mothers is utterly beyond attachment, immaculate like the sky. The mind has never been bound from the beginning. These streams of mind are naturally liberated. As it is liberated, so it is truly known. Having known, there is no loss of liberation. Furthermore, in the Samadhi of the Present Buddha Abiding Manifestly, it says: Buddhahood and enlightenment are ascertained by the mind. The mind is also pure, its nature is luminous, without turbidity, unmixed with all beings. Whoever knows this will manifest supreme enlightenment. Furthermore, in the King of Samadhi Sutra, it says: By knowing the nature of the mind, wisdom will arise again. It also says: If one truly understands with that (wisdom) the essence being empty, the nature being luminous, the selfless dharmas, then there will never be confinement or change for that one. In this way, that one truly realizes. Furthermore, in the Manjushri Play Sutra, it says: Manjushri, all the afflictions of all sentient beings abide in wisdom and liberation, and abide in the realm of dharma. Those
Chinese
我已证悟无生、无灭、无转。我也证悟了烦恼的自性。如续部所说：心的自性是法界虚空，诸法清净，本自光明，瑜伽士的境界，离言思，平等菩提心，我恒常敬礼。如论典所说：除了法界之外，没有其他的法。如是说。总而言之，《寂静决定神变三摩地经》中说：文殊，如来无论宣说什么法，所有这些法都趋向大乘，汇入大乘，成就一切智智，获得一切智智，为了获得一切智智而进入。文殊，因此在佛的刹土中，没有安立不同的乘。如是说。因此，所有经续的意趣都汇归于一。对于没有证悟的众生来说，心这种生灭的自性，是通过自证来体验的。虽然自生的智慧以法性的方式存在，却无法认识。瓶子等诸法是生灭的，显现为各种各样的多，这是通过他证来了解的。却不了解无生灭，以及多的体性是空性。因此，佛陀的教法是根据所化众生的根器，宣说他们所能理解的法。这些法的意义归纳为二谛，证悟二谛无别的究竟果位，即是佛陀的智慧身，应当了知这是究竟的真实义。如是，世尊在经中说：比丘，如果一个具足戒律的比丘说如来不是无为法，而是有为法，那么他宁可成为外道而死。又说：善男子，现在你要看如来常恒之身，不坏之身，金刚之身，非血肉之身，以及法身。又说：如果有人说如来是无常的，那么就像用火烧木柴一样。
English
I have realized that there is no origination, no cessation, and no transformation. I have also realized the nature of afflictions. As it is said in the tantras: The nature of mind is the great Dharma-dhatu, the sky. All dharmas are completely pure, inherently luminous. The state of a yogi is beyond words and thoughts. I always pay homage to the equanimitous Bodhicitta. As it is said in the treatises: There is no dharma other than the Dharma-dhatu. It is said. In short, in the Sutra of the Samadhi of Miraculous Transformation of Perfect Tranquility, it is said: Manjushri, whatever Dharma the Tathagata teaches, all those Dharmas are inclined towards the Great Vehicle, flow into the Great Vehicle, accomplish the omniscient wisdom, attain the omniscient wisdom, and enter for the sake of attaining the omniscient wisdom. Manjushri, therefore, in that Buddha-field, there is no establishment of different vehicles. It is said. Therefore, the intentions of all sutras and tantras converge into one. For sentient beings who have not realized this, the nature of the mind, which is subject to arising and ceasing, is experienced through self-awareness. Although self-born wisdom exists as the nature of reality, it is not recognized. Phenomena such as vases are subject to arising and ceasing, and appear as various multiplicities, which are known through other-awareness. However, they do not understand the absence of arising and ceasing, and that the essence of multiplicity is emptiness. Therefore, the Buddha's teachings are taught in accordance with the minds of those to be trained, teaching the Dharma to the extent that they can understand it. The meaning of these teachings is summarized into the two truths, and the ultimate result of the non-duality of the two truths, which is the wisdom body of the Buddha, should be understood as the ultimate definitive meaning. Thus, the Bhagavan said in the sutra: Bhikshus, if a bhikshu who is perfect in morality says that the Tathagata is not unconditioned but conditioned, it would be better for him to become a tirthika and die. And: Sons of the lineage, now look to the Tathagata's eternal body, indestructible body, vajra body, non-flesh body, and Dharma body. And: Saying the words that the Tathagata is impermanent is like burning a pile of wood.