English
Yes, and also. From the conceptual thought of clinging to truth arises improper attention, from that arises affliction, and therefore it is combined with non-virtuous actions. These two conceptual thoughts are the stains that obscure liberation and omniscience. They also only appear suddenly like illusions due to the power of dependent origination. In the face of ultimate investigation, since the basis of what is to be abandoned is not established, what is there to abandon? Therefore, when not abandoning and not changing, but relaxing and letting it be, the stain itself will self-illuminate as wisdom. Because the nature of mind is in the unborn state, there has never been any stain from the beginning, so it abides in the great self-nature of original purity. If one understands in this way, because the basis of habitual tendencies is emptiness, one is liberated from the ripening result, therefore it is said to be the king of all confessions. As it says in the Great Liberation Sutra: If you want to purify regret, stay upright and look correctly. If you see correctly, you will be liberated. This is the supreme purification of regret. Like that. Alternatively, relying only on a small understanding of emptiness, acting in any way, saying that there is no fault because it is not established as true, like this, increasing the view of nihilism, this is destroying conventional truth, it is the secret word of throwing away the world. Those who want to improve themselves should abandon even hearing it. Therefore, as long as self-grasping has not disappeared into the dharmadhatu, it is impossible to be deceived by dependently originated phenomena. Therefore, one should diligently engage in the confession of the four powers, and having gained certainty about the meaning of original purity, combine it with the practice of stopping true clinging in the dharmadhatu. Purifying one's own mind-stream with the confession of the union of the two truths is the key point. In this way, the meaning that the stains of attachment, degeneration, and conceptual thought do not abide in the nature becomes manifest, and I pray that all the bonds of clinging to duality will be liberated in the space of equality and great bliss. The second is the aspiration for the meaning of fulfilling the qualities that are inherently present. Fulfilling by realizing the inseparability of outer, inner, and secret. This means the outer objects of perception that appear as samsara and nirvana, the inner conceptual thoughts that grasp them as signs, and the secret, which is the way these abide, that is, the non-inverted reality. These three are inherently abiding as inseparable. How is that the way? The mandala of the dharmadhatu as it is, the wisdom spontaneously
Chinese
安住的坛城。无二大乐菩提心之坛城，即是说，自性、体性、坛城这三种无离无合的意义。现象上，轮回、涅槃、所知事物等一切显现各不相同。实相上，内外一切诸法，皆是秘密法界与智慧双运的菩提坛城，圆满无别。因此，三界安住于大乐之中，本自解脱。如续部所说：十方虚空本自寂，有情三界清净刹，五浊乃是安乐处，五蕴即是圆满佛，一切皆是胜义精，余处诸佛不觅法。如是宣说。此外，《总集智慧》中说：于此显现内外密之坛城。以及，生起与将生起父母圆满等。如是大乐之妙力显现，从显现轮回之时起，外五大为母，内五蕴为父，秘密父与母双运之本尊与智慧坛城，安立轮回涅槃无别。如是所说是，嘛哈瑜伽之宗义，与前述意义要点相同。如是，通达内外秘密无别之义，从前安住之义理中解脱，不堕入执相之错谬，从功德中退失之境地，再次恢复平等性菩提心之坛城，弥补退失，故亦称法性意义之圆满。愿能自在获得如是意义之修持。顺带一提，有寂灭之圆满，外为资具物品之圆满，内为五蕴所依之圆满，秘密为菩提心之圆满，是为董垂之三大圆满。每一圆满中，皆具足药物、朵玛、血供、灯四种圆满物，忆念清净之后，如欢喜嬉戏般供养，自显智慧之轮欢喜，以此因缘，从二资粮圆满之威力中，使退失恢复或得以弥补之意义。三、祈愿相续烦恼自解脱之修持，任何显现皆自解脱于普贤广阔界。
English
The mandala of abiding. The non-dual great bliss bodhicitta mandala, which means that the three aspects of nature, essence, and mandala are inseparable and non-dual. In appearance, all phenomena of samsara, nirvana, and knowable objects appear distinct. In reality, all inner and outer dharmas are completely perfected and indivisible in the bodhicitta mandala of the union of secret space and wisdom. Therefore, the three realms abide in great bliss, primordially liberated. As the tantra says: The empty space of the ten directions is primordially empty; the three realms of existence are pure lands; the five degenerations are places of bliss; the five aggregates are perfect Buddhas; everything is the essence of the supreme; elsewhere, the Buddhas do not seek the Dharma. As it is said. Furthermore, in the Kun Dus Rigpa (All-Encompassing Awareness): In this mandala where outer, inner, and secret are arranged. And, the arising and future parents are perfectly complete. As such, the manifestation of the power of great bliss, from the time of the appearance of samsara, the outer five elements are the mother, the inner five aggregates are the father, and the secret union of father and mother is arranged as the deity and wisdom mandala, making samsara and nirvana inseparable. This explanation is the system of Mahayoga, which has the same essential meaning as the previous one. Thus, by directly realizing the meaning of the inseparability of outer, inner, and secret, one deviates from the previous meaning of abiding and falls into the delusion of clinging to characteristics, and that state of decline from qualities is restored to the mandala of equanimity bodhicitta, and the decline is compensated, so it is also called the fulfillment of the meaning of dharmata. May we attain the freedom to practice such meaning. Incidentally, the fulfillment with elaboration includes the outer fulfillment of material resources, the inner fulfillment of the basis of the aggregates, and the secret fulfillment of bodhicitta, which are known as the three great fulfillments of Dongdruk. In each of these, the purity of the fulfillment substances, complete with four each of medicine, torma, rakta, and light, is remembered and offered as if enjoying playful delight, generating joy in the wheel of self-appearing wisdom. By the power of the completion of the two accumulations, the meaning is to restore or compensate for the decline. Third, the aspiration for the practice of self-liberation of afflictions in the continuum: Whatever arises is self-liberated in the vast expanse of Samantabhadra.
Chinese
因此，无论是善、非善或无记所包含的念头生起，在生起之时，无需依赖其他解脱的对治法，那念头本身就会显现为自解脱的明空光明的轮，并在那状态中无勤任运安住，如水纹般生起即解脱，没有间断，并且消除希冀和疑虑的执着，安住于见、修、行、果一决定的心性本初状态，这从名相概念的过失中解脱，并且自性不变，是普贤王如来。也就是，体性在任何处都不成立，音声在大乐中不间断，力量在各种显现中生起，超越所有所修和能修的明觉赤裸，远离戏论，安住于五种智慧的自性，是义普贤王如来。观察随念生、灭、住三者任何显现的自性，自解脱的智慧清晰而不分别，是行普贤王如来。由于证悟或未证悟此状态，成为轮回和涅槃两者的基础或来源，所以称为界或法界。如《窍诀续》中所说：“大界安住于法界中。”因此，法界的特征是广大，对于任何所取和能取都没有限制，对于任何显现和空性都没有偏颇，是离思维、不可思议的广大状态。在这种状态的法界中，能境和所境融为一体的修持达到极致，从而发愿烦恼自解脱。第四是发愿恶趣彻底清净的方式：发愿恶趣彻底清净，轮回涅槃平等。也就是说，如此一来，在自解脱法性的界中，二元对立消失之时，贪爱的束缚断裂，习气的力量消散，造作的业力之流停止，因此，后有的异熟果空，以痛苦显现的处所三恶趣为代表，六道众生的业力显现、痛苦和习气等所有的力量显现，融入原始的基础界中，从轮回中解脱到寂灭，称为彻底清净。也就是，从根源或根本上拔除，如容器倾倒完毕一样，由自相续所包含的痛苦
English
Therefore, whatever thoughts arise, whether virtuous, non-virtuous, or neutral, at the very moment of their arising, without needing to rely on any other antidote for liberation, that thought itself manifests as the self-liberated wheel of luminous clarity, and abiding effortlessly and naturally in that state, like ripples in water, arising and liberating without interruption, and eliminating the clinging to hope and doubt, abiding in the single decisive state of view, meditation, action, and result, this very uncorrected nature of mind is liberated from the faults of conceptualization, and because its nature is unchanging, it is Samantabhadra. That is, its essence is not established anywhere, its sound is unceasing in great bliss, its power arises in various manifestations, the clear awareness that transcends all that is meditated upon and the meditator, being naked and free from elaboration, abiding in the nature of the five wisdoms, is the meaning Samantabhadra. Looking at the self-nature of whatever arises from the three states of arising, ceasing, and abiding of subsequent awareness, the self-liberated wisdom is clear and non-conceptual, is the practice Samantabhadra. Because of realizing or not realizing that state, it becomes the basis or source of both samsara and nirvana, so it is called space or dharmadhatu. As it is said in the Root Tantra: "The great space abides in the dharmadhatu." Therefore, the characteristic of that dharmadhatu is vastness, without limitation to any grasping or grasper, without falling to any side of appearance or emptiness, it is a great state of mind beyond thought and inconceivable. In such a state of dharmadhatu, the practice of blending the object and subject into one taste reaches its limit, and thus one aspires for the self-liberation of afflictions. Fourth is the aspiration for the manner of completely emptying the bad rebirths: May the bad rebirths be completely emptied, may samsara and nirvana become equal. That is, in this way, when duality disappears in the space of self-liberated dharmata, the bonds of craving and grasping are severed, the power of habits vanishes, the flow of karmic formations ceases, therefore, the ripening of future existences is emptied, represented by the three bad rebirths, the place of manifest suffering, all the manifestations of karmic appearances, suffering, and habits of the six realms of beings, dissolve into the original ground space, and liberation from samsara into peace is called complete emptying. That is, uprooted from the source or root, like a vessel completely emptied, the suffering contained by one's own continuum
Chinese
意思是说，所有的粗重都完全耗尽。那时，正如《中观论》所说：“涅槃的终点是什么？那就是轮回的终点。这两者之间，即使是非常微小的差别也不存在。”就像这样，本来轮回和寂静涅槃，在法性光明之中，就是一体的，或者说是无有变异的平等性。如是显现而达到究竟，并且与此同时，将其他显现的轮回彻底清除的利他事业也自然而然地发生，这也是法性。因为平等性大乐的智慧本身就是无缘大悲的自性。因此，祈愿能够圆满证得这样的境界。第三个总义是祈愿大圆满的修持，其中有四点。第一点是祈愿明点自住的见解：明点大，身与刹土圆满。也就是说，未被改造的心性，无为的觉性空性本初清净的见解，舍弃了以分别念执著的边见，是法身的究竟密意，或者说是成为决定意义的精华，因此是明点大。在其状态中，任运自成光明的显现，不会中断地以澄澈的方式安住。像这样，本初清净任运自成的双运，其原始的本基，就是自性本体大悲的具有者，是安住的法身三身，也是本基界光明之刹土。因此，在觉性空性明点独一的界中，内外明澈的法身和刹土一切都从自性中成就，因此也称为童瓶身坛城。在其状态中，不移动的同时，五种智慧的自性，五种气脉的音声震动，任运自成的外相瓦解。清净涅槃之门，在本初清净空性的界中，涅槃的法身和刹土一切都自然显现。不清净轮回之门，无缘大悲的自性音声，六道众生的调伏田和调伏者也自然显现。大悲外显的法身和刹土一切也都圆满于觉性的明点中。如此确定之后，本