English
It is said that there is no distinction between virtue and non-virtue, and there is no arising. For example, the sky is just a name, and its essence is not specifically defined. Similarly, virtue and non-virtue, etc., are also by their very nature, neither deniable nor followable. Therefore, when maintaining equanimity towards such meanings, it is said that one should be free from these objects. Do not focus on effort, have no attachment to anything, and be free from knowing and not knowing. Without memory and discrimination, there is no joy or aversion to any acceptance or rejection, without clinging, abiding in equality, without dualistic discrimination, beyond words, without doing or not doing, etc., without diminishing. It means that because the substance of faults and virtues is not established, one does not focus on the effort of acceptance and rejection. Because there is no Dharma nature to be manifested, there is no attachment to anything. Because the nature of mind is not established, it is neither a characteristic of knowledge nor a characteristic of matter, thus free from knowing and not knowing. Because there is no distinction between incompatibility and antidote, there is no antidote to be remembered, and there is no joy in acceptance and rejection. There is no equal abiding of the two, and there is no clinging to anything. Because there is no wanting or not wanting, one abides in equality. Because there is no distinction of differences, there is no dualistic discrimination. Because it transcends language, it is free from words. Because there is no meaning to be pursued, there is no action. Because the actions of the three doors are not regarded as faults, there is nothing that should not be done. There is no need to perfect the two accumulations, nor to reduce obscurations, as stated in the Prajnaparamita Sutra: there is no decrease, no increase. It is like this. This meaning is also mentioned in the Garuda Sutra, saying: Let go, abide, it is the nature! There is no desire, nor is there taking. Not generating even a speck of joy, like a great Garuda soaring in the sky. There is no expansion, nor is there contraction. Not worrying about losing, nor clinging to grasping. Like the ocean, it abides primordially, yet it causes various Dharmas to arise. It means that because there is nothing to be accomplished, let go. Because there is nothing to be discarded, abide. Because there is no object to be manifested, there is no desire. Because the thing itself is not established, there is no taking. Because there is no joy in anything, not generating even a speck of joy. For example, like a great Garuda soaring in the sky, without the expansion and contraction of wings. In general
Chinese
就像波浪消退，不会依赖任何东西而坠入悬崖一样。因为没有事物，所以没有恐惧，也不担心失去。正因为如此，也没有执著的对象。然而，不要因此而感到恐惧。因为消除一切恐惧的就是空性。执著于事物，谁也无法救护和解脱。例如，声闻也因了悟无我而解脱，而不是因为执著于能取所取而不得解脱。独觉也因了悟无所取而解脱，而不是因为执著于能取而不得解脱。瑜伽行者也因了悟能取所取皆无而解脱，而不是因为执著于心而不得解脱。中观派也因了悟胜义谛无而解脱，而不是因为执著于世俗谛而不得解脱。如果对事物一点也不执著，那么方便的行持就会中断，并且会失去慈悲心。如果智慧和慈悲没有双运结合，那么也不会获得解脱。慈悲是缘于众生而生起的，然而，并不需要认为众生的自性是实有的。即使众生不是实有的，但对于显现为众生痛苦和快乐的众生，以如幻的方式去利益他们，这样就会生起不执著、不疲倦的清净大慈悲。因此，对于方便的行持，不需要执著于事物。所以，空性是消除一切恐惧的，不要对此感到害怕。 “犹如大海般恒常存在，万法从中生。” 这就像从大海中生起波浪，波浪本身就是大海一样。从空性中未曾动摇，却显现为各种各样的相状。显现的相状本身就是空性，所以不需遮止，自然生起；不需取舍，自然寂灭。 同样，从这之中说： “于现前无分别广阔之精髓中，若入此清净道，得平等之王位。” 虽然显现和分别在现前显现，但在显现的当下，二取没有成立，因此没有取舍。心也因无事物而自然没有分别。因为没有自性，所以无所作为，所以称为广阔之精髓。远离一切执著，就是进入清净之道。如果具备这样的智慧，
English
Just as waves subside and don't rely on anything, they don't fall into an abyss. Because there are no things, there is no fear, and no worry of losing. For this very reason, there is no object of attachment. However, one should not be afraid of these. Because emptiness is what dispels all fears. Holding onto things, no one can be saved or liberated. For example, even the Shravakas are liberated by realizing selflessness, but not by clinging to the apprehended and the apprehender. The Pratyekabuddhas are also liberated by realizing the absence of the apprehended, but not by clinging to the apprehender. The Yogacharas are also liberated by realizing the absence of the apprehended and the apprehender, but not by clinging to the mind. The Madhyamikas are also liberated by realizing the absence of ultimate truth, but not by clinging to conventional truth. If one does not cling to things at all, then the practice of skillful means will be interrupted and one will lose compassion. If wisdom and compassion are not united, then one will not attain liberation. Compassion arises in relation to sentient beings, however, it is not necessary to regard the nature of sentient beings as real. Even though sentient beings are not real, one engages in benefiting those who appear as suffering and happy sentient beings in an illusory way, and thus pure great compassion arises, which is unattached and tireless. Therefore, it is not necessary to cling to things in the practice of skillful means. Therefore, emptiness is what dispels all fears, and one should not be afraid of it. "Like the ocean, eternally abiding, all phenomena arise from it." This is like waves arising from the ocean, and the waves themselves are the ocean. Without moving from emptiness, various characteristics appear. The appearance itself is emptiness, so there is no need to stop it, it arises naturally; there is no need to take or reject it, it naturally subsides. Also, from this it is said: "In the essence of the vast, non-conceptual present, if one enters this pure path, one attains the kingdom of equality." Although appearances and thoughts appear in the present, in the very moment of appearance, the two graspers are not established, so there is no taking or rejecting. Because there is no thing in the mind, thoughts are naturally absent. Because there is no action to be done in its own nature, it is called the essence of vastness. Separated from all clinging, one enters the path of purity. If one possesses such intelligence,
Chinese
将会成为佛陀，不会通过取舍的念头而获得。这是它的意思。这种方式也在《大奋斗》中提到，这样说到：无修持，无奋斗，无希求，无作为，任运自成，先前的如是性。通达行持皆清净，大乐自性中，以邪念孩童之行能欺骗什么？无二大乐有情众生行持中，将错谬视为过失之道，与上方所示的大道无二，若能平等了知，即是诸佛之主。这样说到，因为有情和佛陀的自性无有分别。无法通过道来修正，所以无法修持，因为智慧和所知无法增损，所以是奋斗。因为功德的差别无法更进一步，所以无有希求。因为没有不相容和对治的差别，所以无有作为。因为一切佛法本自存在，所以任运成就，称为先前的如是性。对于这样的意义，即使被错谬的念头所欺骗，自性也不会改变。因此，通达行持皆清净，大乐自性中，以邪念孩童之行能欺骗什么？这样说到，如果分别的自性本身没有成立，那么由它所驱动的造作之行又怎么会成立呢？因此，心性是无二的菩提心，是大乐。对于它，欺骗又怎么会改变呢？就像海市蜃楼的堆积无法欺骗虚空一样。看起来像被欺骗的那样，实际上是完全清净的大道，就像海市蜃楼和虚空没有自性差别，没有分别一样。以错谬视为轮回之道，以及不以错谬视为解脱之道，两者自性没有分别。瑜伽士如果证悟那个意义并且坚定，安住于那个状态，就与普贤王如来金刚萨埵的意趣相合。若能平等了知，即是诸佛之主。这样说。这种方式也在《金刚六句》中说到：因为把握而舍弃勤作的疾病，因为任运安住而被安立。这样说到，一切法的自性是。
English
One will become a Buddha, but will not be attained through the mind of acceptance and rejection. This is what it means. This very method is also mentioned in the Great Exertion, saying: Without practice, without exertion, without aspiration, without action, spontaneously accomplished, the Suchness of the former. In the nature of great bliss, where understanding and conduct are completely pure, what can be deceived by the actions of a child's wrong thoughts? In the conduct of all sentient beings in the non-dual great bliss, even considering delusion as a path of error is not different from the great path shown above. If one knows equally, one is the lord of all Buddhas. It is said that because the nature of sentient beings and Buddhas is without difference, it cannot be corrected by the path, so it cannot be practiced. Because there is no increase or decrease in knowledge and the object of knowledge, it is exertion. Because the distinction of qualities cannot be advanced further, there is no aspiration. Because there is no distinction between incompatibility and remedy, there is no action. Because all the Buddha's teachings are inherently present, they are spontaneously accomplished, and are called the Suchness of the former. Even if such a meaning is deceived by a deluded mind, its nature does not change. Therefore, in the nature of great bliss, where understanding and conduct are completely pure, what can be deceived by the actions of a child's wrong thoughts? It is said that if the nature of discrimination itself is not established, how can the actions of fabrication driven by it be established? Therefore, the nature of mind is the non-dual Bodhicitta, which is great bliss. How can deception change it? Just as a mirage cannot deceive the sky. That which appears to be deceived is actually the great path of complete purity, just as there is no difference in nature between a mirage and the sky, without distinction. Considering delusion as the path of samsara, and not considering delusion as the path of liberation, the nature of both is without difference. If a yogi realizes that meaning and becomes firm, abiding in that state, he is in accordance with the intention of Samantabhadra Vajrasattva. If one knows equally, one is the lord of all Buddhas. This is what is said. This method is also mentioned in the Vajra Six Syllables, saying: By grasping, the disease of striving is abandoned; by spontaneously abiding, it is established. It is said that the nature of all dharmas is.
Chinese
因为普贤的身语意已圆满于金刚大乐之中，断绝了不和与对治取舍之病，于大平等之中自然安住，这就是所谓的等持之义。金刚萨埵如虚空般广大，也曾这样说过：金刚萨埵如虚空般广大，普贤广阔乃法界，为度脱清净大道，勿思不生亦不灭。如是说，金刚萨埵是菩提心之自性，不集于三时，没有变异之处，因为极其坚固，故为金刚萨埵。心识之“萨埵”也包含于领悟之中，如是之义，以自生之大智慧灌顶，因自性光明，故亦为金刚萨埵。虚空是无物而遍一切之比喻，广大是菩提心之功德，菩提心金刚萨埵也恒常具足五种广大而安住。这是它的意义。总而言之，一切色之自性即是虚空之体性，同样，一切法之自性已证悟为金刚萨埵之自性。这是它的意义。以菩提心普贤之名，显示一切法皆于彼自性中成佛，即“普贤广阔乃法界”。其中，“普”之语意是指不杂染和完全圆满的一切法，不杂染是指显现为多种多样，完全圆满是指自性无二。由于在所有这些之中，没有任何需要厌恶和抛弃的，所以是普贤。一切法之体性即是如此，例如虚空安住于一切有色之自性中并开阔空间，却没有局限，同样，没有未变成或未包含于普贤自性中的，所以是广阔，因此是法界。总而言之，一切法皆已证悟为菩提之金刚萨埵之自性，或菩提心普贤之自性，从一切方面来说都是广大无边。因此，金刚萨埵和普贤
English
Because the body, speech, and mind of Samantabhadra are perfected in the state of Vajra Great Bliss, having abandoned the illness of disharmony and the acceptance and rejection of antidotes, this naturally abiding in the state of Great Equanimity is the meaning of what is called equipoise. Vajrasattva, as vast as the sky, has also said this: Vajrasattva, as vast as the sky, Samantabhadra is the vastness of the Dharmadhatu, for the sake of liberating the pure great path, do not think of not being born or not ceasing. It is said that Vajrasattva is the nature of Bodhicitta, not accumulated in the three times, without a place of change, because it is extremely stable, therefore it is Vajrasattva. The sound of "Sattva" of mind also applies to understanding, such a meaning is empowered by the great wisdom of self-arising, and because of its naturally luminous nature, it is also Vajrasattva. The sky is an example of being without substance yet pervading all. Greatness is the merit of Bodhicitta, and that Bodhicitta Vajrasattva also always abides with five kinds of greatness. This is its meaning. In short, just as the nature of all forms is the nature of the sky, so too, the nature of all dharmas is enlightened as the nature of Vajrasattva. This is its meaning. Showing that all dharmas are enlightened in that nature by the name of Bodhicitta Samantabhadra, that is, "Samantabhadra is the vastness of the Dharmadhatu." Among them, the meaning of the word "Saman" refers to all dharmas that are unmixed and completely perfect. Unmixed refers to appearing in various ways, and completely perfect refers to the non-duality of nature. Since there is nothing to be disgusted with or abandoned in all of these, it is Samantabhadra. The nature of all dharmas is such that, for example, the sky abides in the nature of all forms and opens up space, yet there is no limitation. Similarly, there is nothing that has not become or is not included in the nature of Samantabhadra, so it is vast, therefore it is the Dharmadhatu. In short, all dharmas are enlightened as the nature of Bodhi Vajrasattva, or the nature of Bodhicitta Samantabhadra, being great and vast in all respects. Therefore, Vajrasattva and Samantabhadra