English
The thought-free mind is the mind of the Buddhas of the three times. The emanation body arises from nothing. Enjoying oneself is the enjoyment of the Sambhogakaya. Because it has no real basis, it is the Dharmakaya. The result is the spontaneously accomplished space of the three bodies. So it is said. The cessation of the meeting of appearance and mind without a trace is: Whatever appears, whatever arises, all the places of light, Such as the five poisons, the functions of awareness, How it appears, at that very moment, Recognizing the perfection of the function, self-disappearing without a trace. In the space between object and mind, there is a stop of equal placement. The path of birds is traceless, the stop of self-arising wisdom. All is one space, the stop of water and waves. In the great secret stop, all dharmas are inherently stopped, Liberation by merely knowing the key point is the nature of dharma. Although the five external objects appear in many and various ways, whatever arises in inner memory and thought, At that time, recognize what appears in the object, the power of appearance is the perfection of function, and because it stays there, it is liberated without self-disappearance. Whatever arises, place it immediately, allow it to expand and enter, and release it there on the appearance. By stopping in any of the three stops, the Dharmakaya is stabilized in its own place. If you don't recognize it, it will be scattered by itself. If you look at it without perfecting the function, you will not be able to overcome the greater cause if it disappears. If it does not disappear by itself, it will not be directly determined. Therefore, these three key points are great stops. Also, without wanting to be comfortable with the self-arising of awareness, without being distracted by the spontaneous flow of scattering, stay without effort. As the great Garuda said: Abandon the dharmas that harm the mind that desires happiness, Self-abiding expectation and samsara and nirvana are free from action, Self and other, the magic of appearance and mind, By eliminating the obstacles of changing vision, grasping, and attachment, The end of the play in the words of immediate placement is stopped, Whatever appears in the magic of mind and thought is stopped, Stop between the mind that is free from dharma and the action. So it is said. Stopping in the vast stop of great space, and when self-awareness arises from the vast space of realization, Simultaneous arising, simultaneous abiding, simultaneous liberation, no good or bad, Non-simultaneous, non-abiding, non-liberation, no dharma, Stopping in the vast stop of the original space of enlightenment. In the space of the sky, the vessel and essence self-appear, self-abide, self-destruct, and self-empty, just as they do not move from the nature of the sky. All dharmas arise from the space of awareness, abide in the space, and are liberated in the space. The space of awareness is realized without moving from the emptiness of Langran.
Chinese
书写上加以阻断，从智慧的总集来看：显现之时，平等显现，无好无坏；安住之时，平等安住，无好无坏；解脱之时，平等解脱，无好无坏。即使不平等显现，也是从平等的法界中显现；即使不平等安住，也是在平等的法界中安住；即使不平等解脱，也是在平等的法界中解脱。如是说。如果觉得这段引文之前已经讲过，是重复，那么从内容上来说不是重复，就像《时轮》的释论《白莲花》中引用了三次《名号赞》，《明句论》中也多次引用了《三摩地王经》的经文一样。对于超越因果加以阻断是：从不造作任运成就的智慧中，不勤作，自安住，广大的意境显现，是超越善恶因果的菩提心，是不变法性中加以阻断。禅修等等是用因果的垢染，因为它们是不清净的，所以需要努力和勤作，而这里智慧已经断定没有因果，所以什么也不做，只是坦然舒展。如《普作续》所说：普作我已超越因果，超越因果故，已超越一切行境。超越一切的法性是菩提心，菩提心是一切法的精华。如是说。现在是从束缚上进行束缚：以本初清净的原始空性进行束缚是，以无有自性的虚空意境，将所有诸法束缚住，就像虚空的束缚束缚了器情世界一样，自显现的诸法都束缚于原始大空性中。就像虚空自然束缚了显现世间的一切器情一样，自显现的外境五种，连同内在显现解脱的心，都束缚于自生的智慧中，并且将它束缚于空性自生的伟大之中，不为原始空性离根之状态所动摇，这被称为融入普贤的法界中。如《界续六法》所说：如果不错误地用词句确定并显示自性圆满大义，那么一切佛陀的身语意都是普贤的自性清净显现。由于将六道众生显示为三时平等性，因此，这与我的显现没有差别，被称为融入多种有境的唯一法界中。一切法都远离恶劣分别念，我自身散
English
In writing, it is blocked and closed. From the general collection of wisdom: When appearing, they appear equally, without good or bad; When abiding, they abide equally, without good or bad; When liberating, they liberate equally, without good or bad. Even if they appear unequally, they appear from the realm of equality; Even if they abide unequally, they abide in the realm of equality; Even if they liberate unequally, they liberate into the realm of equality. Thus it is said. If you think this quote has been said before and is repetitive, then in terms of content it is not repetitive, just as the commentary on the Kalachakra, the White Lotus, quotes the Praise of Names three times, and the Clear Words also quotes the sutra text of the Samadhiraja Sutra many times. To block and close off from cause and effect is: From the spontaneously accomplished wisdom that is not made, the unobstructed, self-abiding, vast state of mind arises, the Bodhicitta that transcends good, evil, cause, and effect, is blocked and closed in the unchanging nature of reality. Meditation and so on are stained by the defilements of cause and effect, because they are impure, so they require effort and diligence, but here wisdom has determined that there is no cause and effect, so nothing is done, just a relaxed spreading out. As the All-Creating King says: The All-Creating King, I have transcended cause and effect, Because I have transcended cause and effect, I have transcended all realms of activity. The nature of reality that transcends all is Bodhicitta, Bodhicitta is the essence of all dharmas. Thus it is said. Now, from binding into bonds: Binding into primordial purity from the beginning of original emptiness is, With the intention of emptiness that is without self-nature, all phenomena are bound into bonds, Just as the bonds of space bind the container and its contents, all self-appearing phenomena are bound into the great original emptiness. Just as space naturally binds all the container and contents of the phenomenal world, the five external objects of self-appearance, together with the mind of internal arising and liberation, are bound into self-born wisdom, and that itself is bound into the great self-born emptiness, unmoving in the state of original emptiness without roots, this is called merging into the realm of Samantabhadra. As the Sixth Sphere says: If the meaning of the Great Perfection of self-nature is accurately determined and shown with words, then the body, speech, and mind of all Buddhas are the pure appearance of the self-nature of Samantabhadra. Because the beings of the six realms are shown to be equal in the three times, therefore, this is no different from my appearance, and is called merging into the single realm of many objects. All dharmas are free from evil conceptual thoughts, I myself scat
Chinese
超越概念，融入普贤王如来的法界之中。法界犹如海洋，我的显现自然升起，一切坛城本自融入法界。大手印的法界本自不驻，汇聚为一。大菩萨我的显现是无显现的显现，遍及并能融入一切存在、所闻、所见、所说，因此称为心髓秘密法界，是普贤王如来身的自生。我的显现是从一无所有中显现并遍及一切，是自清净的心髓汇聚的法界，是普贤王如来语的自生。我的显现如此，自显为一切言说思维的主宰，是念头自空的精髓汇聚的法界，是普贤王如来意的自生。 嘿！大菩萨，一切诸佛在三时平等性中，觉性之士即我普贤王如来，汇聚于一个法界中。如是本性若不作伪，犹如天空没有云彩遮蔽，本初清明的光辉。如是晴朗的天空中，如太阳的精髓自然显现，本体是无垢之身，是汇聚确定的精髓，即是我的坛城。有法的事物是从汇集中产生的，法性的数量没有穷尽。这一切是普贤王如来我的心，我这无分别的佛，因细微垢染的执着解脱，无遮蔽的光明得以显现。法不能见法，因此我没有能见的对境。 嘿！大菩萨，一切事物都是普贤王如来的游舞。因此，我佛普贤王如来，在一切方向以众多事业的利生事业，使众生达到无二，获得名为“语言自性一切止息”的禅定，之后与无显现的虚空融为一体。大菩萨，我普贤王如来的事业，是如此显现为三身的自性，获得名为“因清净的佛果大圆满智慧”的见解，那时我便无作自生，身的智慧，语的游舞，意的广大事业显现，智慧不
English
Transcending concepts, merging into the Dharmadhatu of Samantabhadra. The Dharmadhatu is like an ocean, my appearance arises naturally, and all mandalas are inherently integrated into the Dharmadhatu. The Dharmadhatu of Mahamudra is inherently non-abiding, converging into one. Great Bodhisattva, my appearance is the appearance of non-appearance, pervading and able to integrate into all existence, hearing, seeing, and speaking, therefore it is called the heart essence secret Dharmadhatu, which is the self-arising of the body of Samantabhadra. My appearance is from nothingness, manifesting and pervading everything, it is the Dharmadhatu of the heart essence of self-purity, it is the self-arising of the speech of Samantabhadra. My appearance is like this, self-manifesting as the master of all speech and thought, it is the Dharmadhatu of the essence of self-empty thoughts, it is the self-arising of the mind of Samantabhadra. Hey! Great Bodhisattva, all Buddhas in the equality of the three times, the being of awareness is me, Samantabhadra, converging in one Dharmadhatu. If such nature is not artificial, it is like the sky without clouds, the original clear radiance. In such a clear sky, like the essence of the sun naturally appears, the essence is the immaculate body, which is the essence of convergence and certainty, which is my mandala. The phenomena are produced from the collection, and the number of Dharmata is endless. All this is the mind of me, Samantabhadra, I, the Buddha without discrimination, because the attachment of subtle impurities is liberated, the unobstructed light can appear. Dharma cannot see Dharma, so I have no object to see. Hey! Great Bodhisattva, all things are the play of Samantabhadra. Therefore, I, Buddha Samantabhadra, in all directions, with the activities of many deeds of benefiting beings, make beings reach non-duality, obtain the samadhi called "the nature of language is all cessation", and then merge into the non-appearing void. Great Bodhisattva, my deeds of Samantabhadra, are thus manifested as the nature of the three bodies, obtaining the view called "the pure cause of the Buddha's fruit, the great perfection of wisdom", then I am self-born without action, the wisdom of the body, the play of speech, and the vast deeds of mind appear, wisdom does not