English
These are the sublime words of not seeing anything. As stated in the famous Vimalakirti Sutra: "Those who have realized the truth do not even see the truth, let alone falsehood?" Also, as stated in the verses of the Compendium: "Thus, speaking of sentient beings, seeing the sky, how can the sky be seen? One should carefully examine this meaning. Likewise, seeing the Dharma is also taught by the Tathagata." It is also like that. In general, the samadhi of those who have realized the truth is free from conceptualization, and there are also statements that it is no different from the Tathagata. However, the term "anusaya" refers only to not perceiving subtle conceptualizations, not to conceptualizations that do not move at all. The name anusaya (Tibetan: ཨ་ནུ་ཤ་ཡ་, Sanskrit Devanagari: अनुशय, Sanskrit Romanization: anuśaya, Literal Chinese meaning: latent tendencies) refers to the name of a crocodile chasing the shadow of a water bird. A shadow is the name of an image. For example, the image of a flying bird in the sky above the great ocean is reflected in the ocean. When the crocodile chases it, the bird does not notice. This is called anusaya. In the Sutra Pitaka, it is called latent tendencies; in the Abhidharma, it is called subtle defilements. Later, when the bird lands on the water, the image and the bird become one. When the crocodile chases the bird itself, the bird clearly notices it. This is called prasthāna (Tibetan: པ་དྱུད་ཐ་ན་, Sanskrit Devanagari: प्रस्थान, Sanskrit Romanization: prasthāna, Literal Chinese meaning: arising), which is also called pervasive arising. In reality, it is only because of perceiving or not perceiving the movement of coarse and subtle conceptualizations that the terms manifest and latent tendencies are used, not that the basis is not moving. This principle is also explained in the Sutra Pitaka, as stated in the Ratnakuta Sutra, the Ocean of Wisdom Chapter: "Ocean of Wisdom, from a distance, the great ocean appears very calm, but it is not so when you get close. Similarly, the samadhi of bodhisattvas appears very calm, but it is not so when viewed with the wisdom eye of the Tathagata." Furthermore, the nature of the obscuration of knowledge also refers to obtaining mental abiding during meditation, but not perceiving subtle conceptualizations. It is said: "What is the obscuration of knowledge of bodhisattvas? Mental abiding is not suchness. It is like water that is not flowing fast.
Chinese
从远处看，似乎是静止的，但也不是不流动。这是最微细的精要念头。如是说。又如是说，十地菩萨们，见如来之自性，是见，但非善见。通过生起勇猛行的三摩地之力，才能区分而见。如是说。所谓见与不见如来之自性，也只是不分别之智慧的自性之力。清净世间的智慧，见如来之自性，这样的名言也不安立。从完全的寂灭中也说，声闻们是止的成分多，观的成分少，所以不见如来之自性。菩萨们是止的成分少，观的成分多，所以不能善见如来之自性。如来们是止和观双运，所以善见。所说的道理也是这样。因此，在密咒的道理中，除了将显现和念头认知为法性之外，修持不生不动的那些人，说心不摇动，不分别而安住，这完全是执着于念头本身。直到未成佛之前，也不可能沉浸于不分别的法界中。如是说。因此，这所示现的修心之量，也只是暂时衡量了显现和念头显现的行相逆转。觉知到显现和念头的执着逆转，本身就是获得菩提心的暖相。现在稍微显示一下暖相的征兆。也就是从菩提心修习中这样说：无需特意努力，无需作意，无论如何也不会扰乱平等智，对任何事物都没有贪恋，不被对境所迷惑，没有恐惧，不离也不住。不扰乱平等智这四者，要知道就是方便和波罗蜜多。如是说。如前所说那样修习而习惯之后，就会出现这样的征兆。无论何时，即使是从三摩地中出定的时候，无论显现何种对境的形象，也因为不执着于实有的力量，即使显现悦意的景象，也不会生起贪恋和欲望之心。
English
From afar, it seems to be still, but it is not that it does not flow. This is the most subtle essence of thought. Thus it is said. Again, it is said, "The Bodhisattvas of the ten grounds see the nature of the Tathagata, they see it, but they do not see it well. By generating the power of the Samadhi of the Heroic Walk, they will be able to see it distinctly." Thus it is said. The so-called seeing or not seeing the nature of the Tathagata is merely the power of the nature of non-conceptual wisdom. The wisdom of the pure world sees the nature of the Tathagata, but such a term is not established. From complete Nirvana it is also said, "The Shravakas have more of the aspect of Shamatha and less of Vipassana, therefore they do not see the nature of the Tathagata. The Bodhisattvas have less of the aspect of Shamatha and more of Vipassana, therefore they do not see the nature of the Tathagata well. The Tathagatas have both Shamatha and Vipassana united, therefore they see well." The way it is said is also like that. Therefore, in the way of Secret Mantra, other than knowing appearances and thoughts as Dharmata, those who meditate on the unborn and unmoving, saying that the mind is unwavering and dwells without thought, are merely attached to thought itself. Until enlightenment, it is impossible to be immersed in the sphere of non-thought. Thus it is said. Therefore, this teaching on the measure of taking the mind into practice is merely a temporary measure of reversing the course of manifest appearances and thoughts. The very feeling of reversing the attachment to appearances and thoughts is the attainment of the warmth of Bodhicitta. Now, let us show a little of the signs of warmth. That is, from the practice of Bodhicitta, it is said thus: "Without deliberate effort, without mental fabrication, certainly without disturbance, with equanimity and awareness, without attachment to anything, un-intoxicated and unafraid by objects, neither departing nor abiding. These four, undisturbed equanimity and awareness, know them as skillful means and the Paramitas." Thus it is said. Having practiced and become accustomed as shown above, such signs will appear. Whenever, even when rising from Samadhi, whatever aspect of objects appears, by the power of not clinging to things as real, even if a pleasing sight appears, the mind of attachment and desire will not arise.
Chinese
不生起。即使显现不悦意，也不生起恐惧和不喜的心。虽然以现量的力量显现为事物，但不观看，也不会被现量所迷惑。即使不生起分离的念头和安住的念头，也是菩提心串习的征兆。此外，包括道和果在内的法类，以及波罗蜜多和以大智慧摄持的一切，都生起除了证悟二无自性之义以外别无他法的念头。那时也获得了菩提心串习的征兆。如果这样证悟，就不需要修习许多道，因为如实证悟和串习自己心的自性，就是唯一无误的道。在心性中修习，比在道之外修习，光明不会改变。如是说，观修金刚萨埵，就是无误地修习了一切道。如是说。现在稍微讲述一下菩提心的功德。因为从下乘的宗派来说，首先以种姓和善知识的力量生起愿菩提心，以摄持一切有情的大悲心的力量推动，圆满了白法，成就了愿望，从而获得了法身。因为积累了法，所以也称为法身。由于它的力量，色身的两种事业不会中断。也有这样的说法。从一些密宗的宗派来说，因为因如何果如何，所以最初就以大悲心的力量发起，修习佛的事业，观修两种色身，做利益有情的事，以及取悦如来种姓，也行持广大的福德资粮，并且如实地修习法界，从而希望获得果位三身自性的佛果。因此，如果不讲述菩提心的功德，就会变成诽谤之处。其中，下乘宗派所说的因果之理，也说是众生显现迷惑之因。
English
It does not arise. Even if the unpleasant appears, the mind of fear and dislike does not arise. Although it appears as a thing by the power of direct perception, it does not look at it, and it is not confused by direct perception. Even if the thought of separation and the thought of dwelling do not arise, it is a sign of the habituation of Bodhicitta. Furthermore, all the Dharma categories including the path and the fruit, as well as the Paramitas and all that is included in the Great Wisdom, arise from the thought that there is no other way than to realize the meaning of non-duality. At that time, the sign of habituation of Bodhicitta is also obtained. If you realize this way, you do not need to practice many paths, because truly realizing and habituating the nature of your own mind is the only infallible path. Meditating in the essence of the mind, rather than meditating outside the path, the clear light will not change. It is said that meditating on Vajrasattva is practicing all paths without error. It is said. Now, let me say a little about the merits of Bodhicitta. Because from the lower vehicle sects, first, by the power of lineage and spiritual friends, generating the mind of aspiration, propelled by the power of great compassion that holds all sentient beings as one's own, perfecting the white Dharma, accomplishing the aspiration, and thus attaining the Dharmakaya. Because Dharma is accumulated, it is also called Dharmakaya. Because of its power, the two activities of the Rupakaya will not be interrupted. There is also such a statement. From some tantric sects, because the cause is how the effect is how, so from the very beginning, it is initiated by the power of great compassion, practicing the activities of the Buddha, meditating on the two Rupakayas, doing the benefit of sentient beings, and pleasing the Tathagata lineage, also practicing the great accumulation of merit, and also truly meditating on the Dharmadhatu, thus hoping to obtain the fruit of Buddhahood with the nature of the three bodies. Therefore, if the merits of Bodhicitta are not explained, it will become a place of slander. Among them, the reason for cause and effect stated by the lower vehicle sects is also said to be the cause of the appearance of confusion to beings.
Chinese
这没有矛盾，因为从因缘幻化中，显现幻化的果是成立的。然而，为了利益众生而显现的种种，也不仅仅依赖于那些，也不是说遮止了大圆满的法，以不可思议的方便海的力量，只会生起显现之海。然而，所有佛的功德，都是从菩提心的力量中不费力地产生的，这也是自性和显现的力量。正如《鹏程大鹏》中所说：“菩提心生起刹那间，禅定如海广大生，显现亦如广大海，无念虚空边际宽。”意思是说，如此一来，一旦证悟菩提心的精要，所有伟大的功德，如总持、禅定、力量和不混杂等等，都会像大海一样，从不动摇中获得加持，而对所化众生的显现，也会像大海一样自然而然地产生，然而，它是无分别的，像虚空的边际一样广大宽阔。同样的道理，也在金刚萨埵虚空大续中说过：“大神通并非难事，一切功德与力量，如实证悟微妙处，当下自然从中生。”所说的道理也是如此。认为不费力气就能获得果，在了义的经部中也有记载，就像这样说：“谁能证悟无上大秘密，不费力气即是果，于彼成正觉。”这也与之相符。以大悲利益众生的方式，也在其中说到：“无念平等法身性，执取不可得如水中月，普贤之舞中，甚深显示阿
English
This is not contradictory, because the appearance of the illusory result from the illusory causes and conditions is established. However, the appearances for the benefit of beings do not depend only on those, nor is it that the state of Great Perfection is blocked; by the power of the inconceivable ocean of means, only the ocean of appearances arises. However, all the qualities of the Buddhas arise effortlessly from the power of the Bodhicitta, and that is the power of nature and manifestation. As it is said in the Great Garuda: "Immediately upon the essence of Bodhi, a great ocean of Samadhi arises. Like a great ocean of appearances, the non-conceptual is as vast as the sky." This means that as soon as the essence of Bodhicitta is realized, all the great qualities such as retention, Samadhi, strength, and non-mixture are blessed from the immovability like a great ocean, and the appearance to be tamed also arises effortlessly like an ocean, but it is non-conceptual and as vast and wide as the edge of the sky. This very principle is also stated in the Vajrasattva Great Sky Tantra: "Great miracles are not difficult, all qualities and powers, by subtle realization as they are, immediately arise from oneself." The way it is said is also the same. The assertion that the fruit is obtained without effort is also stated in the Sutras of Definitive Meaning, as it says: "Whoever realizes this supreme great secret, the fruit is effortless, and there one becomes a Buddha." This is also in accordance with it. The way of benefiting beings with great compassion is also said in the same text: "The nature of Dharmakaya is non-conceptual and equal, not grasped like the moon in water, in the play of Samantabhadra, the profound Ali Kali is shown."