Chinese
完成了。大圆满智慧光明显示的续部中，颠倒的对治品章节，第四品。然后，其他也宣说了。见修行持的次第也是，见解是无别自解脱，犹如大鹏在虚空中飞翔。那又是如何安住的呢？显有不定内外心，心上没有可执著的。那本身无执自显现时，自然解脱，超越了心识。如果见解不具备，就像鸟毛被风吹走一样。没有落在言辞上，而是运用在意义上，所以，修行是无执自解脱，犹如随意布施的蜜蜂不执著一样。就像婆罗门纺线一样，放松觉性，安住在舒适的状态中。如果修行不具备那样，就像断臂者攀登岩石一样。没有入定和出定。如果这样发生，就是修行的殊胜。即使出现昏沉、掉举的敌人，也通过认识自己的本性来消除。这样说了。大圆满普贤王如来智慧光明显示的续部中，开示见修的章节，第五品。然后，将要宣说行为了。行为是自生任运，犹如毗首羯磨的工巧一样。没有造作的自性，方便和智慧相合。如果不具备那样的行为，就像盲人攀登岩石一样。如实地对于见解，同样地安住心识，因此，不从自性中散乱，就是安住在佛的果位上。这样说了。大圆满普贤王如来。智慧光明显示的续部中，具有行为窍诀的章节，第六品。如此，秘密之王宣说了。五部佛对薄伽梵各自说了自己的心的证悟程度。唉玛，善逝薄伽梵。诸佛的菩提心，不是言辞和文字的对境。那本来就没有可证悟之处。这样金刚萨埵说了。唉玛，诸法空性的主宰。自己的体性不可言说。不可言说的那是多种多样的，遍布于一切法。这样转轮持者说了。唉玛，平等性菩提心。名为安立的诸法，都因为安住在平等性中，所以，没有胜过平等性。
English
Completed. In the tantra of the Great Perfection, the clear manifestation of wisdom, the chapter on the means of reversing delusion, the fourth chapter. Then, others were also taught. The order of view, meditation, and conduct is also: the view is non-dual, self-liberated, like a great garuda soaring in the sky. How does it abide then? Appearances and existence are uncertain, inner and outer mind. There is no grasping onto the mind. When that itself arises without grasping, it is naturally liberated, transcending the intellect. If that view is not possessed, it is like a bird's feather carried by the wind. Not dwelling on words, but applying it to meaning, therefore, meditation is self-liberated without grasping, like a bee freely giving without attachment. Like a Brahmin spinning thread, relax awareness and rest in comfort. If meditation is not like that, it is like a one-armed man climbing a rock. There is no samatha or vipassana. If it happens like that, it is the supreme of meditation. Even if enemies of dullness and agitation arise, eliminate them by knowing one's own nature. Thus it was said. In the tantra of the Great Perfection, Samantabhadra, the clear manifestation of wisdom, the chapter teaching view and meditation, the fifth chapter. Then, conduct will be explained. Conduct is self-arisen, spontaneous, like the craftsmanship of Vishvakarman. It is the nature of non-contrivance, uniting skillful means and wisdom. If one does not possess that conduct, it is like a blind man climbing a rock. In accordance with reality, in the view, likewise, settle the mind. Therefore, not straying from that nature, one abides in the state of Buddhahood. Thus it was said. Great Perfection, Samantabhadra. In the tantra of the clear manifestation of wisdom, the chapter with the essential instructions on conduct, the sixth chapter. Thus, the Lord of Secrets spoke. The Buddhas of the five families spoke to the Bhagavan about their own level of realization of mind. Ema, Sugata, Bhagavan. The bodhicitta of all Buddhas is not the object of words and letters. There is no place to be realized from the beginning. Thus Vajrasattva spoke. Ema, the lord of the emptiness of all dharmas. One's own essence is inexpressible. That which is inexpressible is diverse, pervading all dharmas. Thus the Wheel Holder spoke. Ema, the bodhicitta of equality. All dharmas that are named, because they abide in equality, therefore, there is nothing other than equality. Thus