Chinese
广泛地阐述。第三，总结要义，有二：揭示一切事物的本体是离分别的自生智慧；以及阐述经和广说的自性。第四，第四十四章，确定自生的心性本来就超越了作为和寻求，因此不需要通过作为、努力、因果来勤奋的自性，有二：揭示和阐述。其中有五：本来法性中就无所作为；如果有所作为，就会被造作的分别念束缚；对于如是之性，是无法修改的；阐述本来无为的功德；揭示对无缘之人的教导方式。第一，有二：无所作为，已经完成，自然成就；将那本身安住于无为的状态。第二，有五：揭示禅修、修持、修改、转变是束缚；超越了执着、耽著、所缘的对境；一切都是法性，是普作，因此，对于它，没有取舍和结果；阐述取舍即是法身。第三，对于如是之性，是无法修改的，有五：诸法没有实物和相状；本来无谬，超越了勤奋和修证；作为和努力是成佛的巨大障碍；以安住的法性为核心来揭示；成为一切汇聚的秘密之最。第四，阐述本来无为的功德，有三：由于本来就在无生中成就了殊胜之义，因此不需要最初就努力证得佛果的功德；由于五义本来就自然圆满，因此不需要现在才努力证得的利益；由于本来就圆满具足，因此不需要现在才通过努力来修证的利益。第五，揭示对无缘之人的教导方式，有二：没有缘分的理由；以及对于他们，在因果的意义上，在行持上，在法身核心的意义上，给予短暂的、片刻的教导。第五，第四十五章，确定心性如是之性超越了所修和能修，有二：揭示和阐述。其中有五：历史；瑜伽；必要；根本；用词语的意义来阐述。第一，有二：揭示虚空自性不可修的实相；以及导师三身如何向眷属揭示苦乐取舍的方式。第二，瑜伽有五：声闻；自证；菩萨；事部；瑜伽；内道二者的禅修过失。第三，必要
English
Extensively explained. Third, summarizing the meaning, there are two: revealing that the essence of all things is the self-arisen wisdom free from conceptualization; and explaining the nature of the sutra and its elaboration. Fourth, the forty-fourth chapter, establishing the nature that the self-arisen mind itself is beyond action and seeking from the beginning, therefore there is no need to strive through action, effort, cause, and effect, has two parts: revelation and explanation. There are five aspects to it: From the beginning, there is nothing to do in Dharma; if one acts, it will become a bondage of fabricated thoughts; for what is as it is, there is no modification; explaining the qualities of the naturally unconditioned state; and revealing how to instruct those without fortune. First, there are two aspects: there is nothing to do, it is already done, spontaneously accomplished; leaving that itself in its natural state, unconditioned. Second, there are five aspects: revealing that meditation, practice, modification, and transformation are bondage; transcending the objects of attachment, clinging, and focus; everything is the nature of Dharma, the all-doer, therefore, for it, there is no abandoning or adopting, and no result; explaining that abandoning and adopting are themselves the Dharmakaya. Third, for what is as it is, there is no modification, there are five aspects: all phenomena are without substance or characteristics; from the beginning, without error, transcending effort and accomplishment; action and effort are great obstacles to enlightenment; revealing the essence through the natural state of Dharma; becoming the supreme secret of all gatherings. Fourth, explaining the qualities of the naturally unconditioned state, there are three aspects: because the ultimate meaning is accomplished from the beginning in the unborn, therefore, the qualities of not needing to strive for Buddhahood from the very beginning; because the five meanings are naturally perfect from the beginning, therefore, the benefits of not needing to strive to accomplish them now; because it is naturally perfectly complete from the beginning, therefore, the benefits of not needing to accomplish it through effort now. Fifth, revealing how to instruct those without fortune, there are two aspects: the reason for not having fortune; and for them, in terms of the meaning of cause and effect, in practice, and in the meaning of the essence of Dharmakaya, giving brief, momentary instructions. Fifth, the forty-fifth chapter, establishing that the nature of mind as it is transcends the object of meditation and the meditator, has two parts: revelation and explanation. There are five aspects to it: history; yoga; necessity; root; explaining through the meaning of the words. First, there are two aspects: revealing the reality that the nature of space cannot be meditated upon; and how the teacher, the three bodies, reveals the way to accept happiness and suffering, and to abandon them, to the retinue. Second, yoga has five aspects: Shravaka; self-realization; Bodhisattva; Kriya; Yoga; the faults of meditation of the two Inner Paths. Third, necessity
Chinese
共有六个必要：如实的心性，保持原始未被改变的状态，这是不需要寻找原因和条件的必要。这是不需要修习对治的必要。这是没有取舍、修习和进步的必要。由于一切从根本上清净，这是努力修行者无法成就的必要。由于超越了一切行境，这是将各种体验视为一体的必要。对于没有缘分证悟无二大圆满的人，通过正直的预言，这是不积累因违背佛法而产生的业，也不会产生诽谤的必要。第四，根本的意义有四：心性本初清净，被指示为唯一的明点。如实安住，被指示为超越了努力、修行、见解和禅修。心性安住于大乐广阔的虚空中，超越了念头、觉知、分别和思维，被指示为一切都融入法性大乐之中。由于禅修、修习和努力在内部非常重要，所以本来的状态被指示为无修大境界。第五，词的意义有二：指示和解释。第六，对于心性从原始以来就无自性的意义，为了确定没有所守护和守护者的意义，第四十六品有二：指示和解释。其中有三：指示如实的心性，自生智慧超越守护界限的体性。驳斥下乘的具有守护界限的观点。指示阿底瑜伽任运自成的见解。第一部分有二：意义的体性和名称的类别。第二部分有四：驳斥声闻、独觉、菩萨、外道三种、内道两种的具有守护界限的观点。第一部分有二：指示和通过解释来建立宗义，以及驳斥它。第二部分有二：建立宗义和驳斥它。第三部分有二：陈述宗义和驳斥它。第四部分有二：简略指示和详细解释。其中有二：根本和支分的誓言。第一部分有二：建立宗义和驳斥它本身。第二部分支分有二：指示和解释。其中有五：陈述宗义，通过驳斥它来了解应该知道的；建立意愿，通过驳斥它来实践应该实践的；陈述承诺，通过驳斥它来接受应该接受的；陈述意愿，通过驳斥它来不舍弃。
English
There are six necessities: The mind-essence as it is, remaining in its original, uncorrected state, is the necessity of not needing to seek causes and conditions. It is the necessity of not needing antidotes for meditation. It is the necessity of having no abandonment, acceptance, training, or progress. Since everything is pure from the ground up, it is the necessity that cannot be achieved by those who strive. Since it transcends all objects of experience, it is the necessity of seeing all varieties as one taste. For those who have no fortune to realize the Great Perfection of non-duality, through direct prophecy, it is the necessity of not accumulating karma by abandoning the Dharma and not giving rise to slander. Fourth, the root meaning has four aspects: The mind-essence is primordially pure, shown as a single bindu. By abiding as it is, it is shown to be beyond effort, practice, view, and meditation. The mind-essence is the expanse of great bliss, and by abiding in the realm of great expanse, beyond memory, awareness, concepts, and thought, it is shown that everything is gathered into the great bliss of dharmata. Because meditation, practice, and effort are great within, the natural state is shown as the great state of no meditation. Fifth, the meaning of the words has two aspects: indication and explanation. Sixth, regarding the meaning of the mind-essence being without inherent existence from the beginning, in order to establish the meaning of being without protector and protected, the forty-sixth chapter has two aspects: indication and explanation. There are three aspects to this: indicating the nature of the mind-essence as it is, the self-arisen wisdom that transcends the limits of protection; refuting the views of the lower vehicles that have limits of protection; and indicating the view of Atiyoga, which is spontaneously accomplished. The first part has two aspects: the nature of the meaning and the categories of names. The second part has four aspects: refuting the views of the Shravakas, Pratyekabuddhas, Bodhisattvas, the three types of non-Buddhist tantrikas, and the two types of Buddhist tantrikas that have limits of protection. The first part has two aspects: indication and establishing the system through explanation, and refuting it. The second part has two aspects: establishing the system and refuting it. The third part has two aspects: stating the system and refuting it. The fourth part has two aspects: brief indication and detailed explanation. There are two aspects to this: the root and the branch vows. The first part has two aspects: establishing the system and refuting it itself. The second part, the branch, has two aspects: indication and explanation. There are five aspects to this: stating the system, and through refuting it, knowing what should be known; establishing desire, and through refuting it, practicing what should be practiced; stating the commitment, and through refuting it, accepting what should be accepted; stating desire, and through refuting it, not abandoning.
Chinese
以及，名称的解释。通过驳斥它，以五种誓言的形式展示了要实现的（目标）。第三，展示阿底瑜伽任运自成的见解有五点：本体超越了无相的界限；用名称解释词义；没有行为的利益和损害；展示了努力和成就无法通过因果来实现；超越了二谛的境界。其中有四点：超越了二谛所能衡量的；展示了对二谛持有怀疑的经文；二谛的量，其本身也必须通过作为衡量标准的现量和比量来衡量，因此被思辨的风所搅动，看不到精华的真如；因为心性是普作，超越了思维和言说，所以展示了超越了用分别二谛的智慧所设定的。第七个意义是，对于如实本初就圆满功德的心性，确立了无法成就努力的四种事业的法性，第四十七章分为两部分：展示和解释。其中有四点：展示了自生智慧本初任运自成，因此事业无需努力；对于有因果者，展示三身，展示本身与真实的意义相违背；即使通过与颠倒的错误类比来证明，也无法在劫中成就菩提；解释了自性大圆满的意义，包括词义。第二部分分为两部分：展示和解释。其中有三点：化身、报身、法身所展示的事业与真实意义相违背。第三，错误的类比有七点：展示了大圆满如虚空般超越了相，无法通过因果来实现；展示了不运用那个意义，而是执着于仅仅展示了不了义的经文为真实，从而进行努力和成就；展示了依赖于因缘，莲花（乌达拉）的生灭是通过努力来实现的，类比于虚空的生灭是通过努力来实现的，这本身就是错误的类比；展示了那本身就是不了义的意义；展示了无有造作的自生智慧，通过习惯而显现出多少圆满，也无法通过有相的法来改变自生智慧；心性无有实体，如实安住于自性光明，功德自然显现，如同水和浑浊一样，世间生
English
And, the explanation of names. By refuting it, the vows to be accomplished are shown in five forms. Third, there are five points to showing the spontaneously accomplished view of Ati Yoga: the essence transcends the limits of being without characteristics; explaining the meaning of words with names; there being no benefit or harm from actions; showing that effort and accomplishment cannot be achieved through cause and effect; and transcending the realm of the two truths. There are four points to that: transcending what can be measured by the two truths; showing the scriptures that are doubtful about the two truths; the validity of the two truths itself must also be measured by the valid means of direct perception and inference as measuring instruments, therefore it is stirred by the wind of speculation and the essence of the heart is not seen; because the nature of mind is the all-doer, transcending thought and expression, it is shown to transcend what is established by the wisdom that distinguishes the two truths. The seventh meaning is that, for the nature of mind that is perfectly endowed with qualities from the beginning as it is, the forty-seventh chapter, which establishes the nature of reality that the four activities of the Dharma of effort cannot be accomplished, has two parts: the teaching and the explanation. There are four points to that: showing that since self-arisen wisdom is spontaneously accomplished from the beginning, activities do not require effort; for those with cause and effect, showing the three bodies, the teaching itself contradicts the true meaning; even if proven by analogy to what is contrary and inverted, enlightenment cannot be achieved in an eon; explaining the meaning of the Great Perfection of self-nature, including the definition of terms. The second part has two parts: the teaching and the explanation. There are three points to that: the activities shown by the Nirmanakaya, Sambhogakaya, and Dharmakaya contradict the true meaning. Third, there are seven points to the erroneous analogy: showing that the Great Perfection, like the sky, transcends characteristics and cannot be achieved through cause and effect; showing that without applying that meaning, but clinging to the scriptures that only show the provisional meaning as true, effort and accomplishment are made; showing that relying on causes and conditions, the arising and ceasing of the lotus (utpala) is achieved through effort, analogous to inferring that the arising and ceasing of the sky is achieved through effort, that itself is an erroneous analogy; showing that that itself is the provisional meaning; showing that the unadulterated self-arisen wisdom, through habit, manifests as much perfection, but the self-arisen wisdom cannot be transformed by the Dharma of characteristics; the nature of mind is without substance, abiding in its own radiance as it is, qualities naturally arise, like water and turbidity, worldly born