Chinese
教诫不要取止息之物的例子。现在为了使不净的心清净，以勤作修饰改造来修习之后，想要成就清净佛陀的果位，则永远不能成就，此为所教示。第四，宣说自性大圆满的意义及定义，有三：如果安住一切法，则已完成，因此不要以三门勤作修饰改造。将心如其本然安住，其清净之状态即是法身不变的意，因此安住于无作本然大安住的状态。彼即是如是之性的智慧，因此宣说其定义。第八个意义，确立心性自生之智慧为一切法的法界或基础的第四十八品，有二：教示和解释。其中有三：教示一切法的作者为基础，以勤作修饰改造的六个基础教示不能见到如是性，以无作本然的六个基础教示如是性为任运成就。第一，有二：简要教示三种自性的体性和广说。第二，有三：教示，解释，总结意义。第二有六：由于见解观待于所观之境，因此不能见到如是性；由于誓言守护于种姓，因此从如是性中退失；由于事业以星宿占卜来寻求，因此不能成就如是性；由于道次第上下行进，因此不能到达如是性；由于地次第上下修习，因此不能通达如是性；由于智慧观待于所观之境，因此不能见到。第三，以无作本然的六个基础教示如是性为任运成就，有六：由于法性本无自性，因此见解上没有可修的；由于心性超越守护界限，因此誓言上没有可守护的；由于功德任运成就，因此事业上没有可寻求的；由于自性本来清净，因此道上没有可行进的；由于垢染本来没有，因此地上没有可修习的；由于心外没有其他，因此智慧超越所观之境。第九个意义，确立心性为一切法的法界任运成就珍宝之地的第四十九品，有二：教示和解释。其中有四：心性于法界之地一切安住之方式，以及于此以修饰不能通达之方式二者
English
Instructing not to take the example of things that cease. Now, in order to purify the impure mind, after practicing with effort, embellishment, and modification, wanting to achieve the fruit of a pure Buddha, it is taught that it will never be achieved. Fourth, explaining the meaning and definition of the Great Perfection of self-nature, there are three: If all dharmas are left as they are, it is complete, so do not make efforts, embellishments, or modifications with the three doors. Leaving the mind as it is, its clear state is the intention of the unchanging Dharmakaya, so rest in the state of unmade, natural great rest. That itself is the wisdom of Suchness, so its definition is explained. Eighth meaning, establishing the forty-eighth chapter that the self-arisen wisdom of mind-nature is the realm or basis of all dharmas, there are two: teaching and explanation. There are three: teaching the all-creating as the basis of all dharmas, teaching that Suchness is not seen by the six bases of effort, embellishment, and modification, teaching that Suchness is spontaneously accomplished by the six bases of unmade naturalness. First, there are two: briefly teaching the essence of the three self-natures and explaining in detail. Second, there are three: teaching, explanation, and summarizing the meaning. Second, there are six: Because view looks at an object, Suchness is not seen; because vows are kept within a lineage, one falls from Suchness; because activity is sought through astrological divination, Suchness is not accomplished; because the path is traversed up and down, one does not go to Suchness; because the ground is cultivated up and down, Suchness is not mastered; because wisdom looks at an object, it is not seen. Third, teaching that Suchness is spontaneously accomplished by the six bases of unmade naturalness, there are six: Because the nature of reality has no inherent existence, there is nothing to meditate on in view; because mind-nature transcends the limits of protection, there is nothing to guard in vows; because qualities are spontaneously accomplished, there is nothing to seek in activity; because self-nature is primordially pure, there is no path to traverse; because defilements are primordially absent, there is no ground to cultivate; because there is nothing other than mind, wisdom transcends the object of observation. Ninth meaning, establishing the forty-ninth chapter that mind-nature is the spontaneously accomplished jewel ground of the dharmadhatu of all dharmas, there are two: teaching and explanation. There are four: the way in which mind-nature abides in the ground of the dharmadhatu, and the way in which it cannot be mastered by modification
Chinese
由克朗钦心之界所示。总的来说，是关于地的教导，以及生起、行为、成就之地的分别解释，从而揭示了在地上修习的过失。总的来说，是关于地的教导，以及分别解释，从而揭示了心性自生智慧中诸法的意旨自然成就的方式。其中有三：普光、莲花者、金刚持、密集庄严、大轮集会、金刚持无别六者所成就的地，以及行为之地，和成就之地或生起之地的解释。第十个意义是，在自生智慧无有遮蔽的体性中，无论显现什么，都将原本清净的自性确定下来的第五十章，分为教导和解释两部分。其中有三：阿底精髓的意义，法性自生智慧，大基处不依赖于外境，本来就安住于一的状态的教导。从其中显现的根识进入外境，三身眷属的智慧，以认识外境的方式进行解释。揭示了这两者的差别。解释了体性基处智慧超越胜者的意旨、业和习气的方式。揭示了自生智慧超越忆念和思考的方式。揭示了仅仅执着于此一顶点的心识，不会积累转生到更高境界的习气。显现光明的智慧时，对于无有破立的觉性，自然而然、无有矫饰的本性，自生智慧中本就自然成就、从未分离，因此不会积累禅定寂止单一的习气。如此这般的实相，在胜者的意旨中揭示。由于五根的显现境，无有分别、无有错乱的自时，以及无有二取执着的心识，因此将显现和心识本身揭示为二取无别的智慧。第九，直接解释了自生智慧。对于六境所生的意识，六外境的忆念不散乱地抓住，将相续的分别念视为自生智慧是错误的。自生智慧的一个本体被赋予了许多名称。其中有三：简要教导、详细解释、总结要义。如此确定下来的经论十部，以及所有必要的，下乘宗派所变成的高耸的恶见山都会崩塌，并且到达自己的
English
Shown by Klongchen's Mind Sphere. Generally, it is the teaching on the ground, and the specific explanation of the grounds of arising, conduct, and accomplishment, thereby revealing the faults of practicing on the ground. Generally, it is the teaching on the ground, and the specific explanation, thereby revealing how the intention of all phenomena is spontaneously accomplished from the self-arisen wisdom of mind-essence. There are three: All-Illuminating, Lotus-Possessing, Vajra-Holder, Dense Array, Great Wheel Assembly, and the ground accomplished by the six inseparable Vajradhara, as well as the ground of conduct, and the explanation of the ground of accomplishment or arising. The tenth meaning is that in the nature of self-arisen wisdom without obscuration, whatever appears, the fiftieth chapter that establishes the nature of primordial purity is divided into two parts: teaching and explanation. There are three: The meaning of Ati essence, the Dharma-nature self-arisen wisdom, the great ground of being does not depend on external objects, and the teaching that it has always dwelt as one. The sense consciousness that arises from within it enters external objects, and the wisdom of the three-body retinue is explained in the manner of recognizing external objects. The difference between these two is revealed. It explains how the essence, the ground-abiding wisdom, transcends the intention, actions, and habits of the Victorious Ones. It reveals how self-arisen wisdom transcends memory and thought. It reveals that the mind that clings to this one point alone does not accumulate the habits of being born into higher realms. When the wisdom of radiance arises, for the awareness without affirmation or negation, the natural, unadulterated nature, the self-arisen wisdom is naturally accomplished and has never been separated, so it does not accumulate the habit of single-pointed samadhi and quiescence. Such a state of affairs is revealed in the intention of the Victorious Ones. Because the objects of appearance of the five senses are without conceptualization, without delusion, and the mind of dualistic clinging and attachment is absent, the appearance and mind themselves are revealed as non-dual wisdom. Ninth, it directly explains self-arisen wisdom. For the consciousness arising from the six objects, the six external objects are grasped without the memory being distracted, and it is wrong to consider the continuous conceptual thoughts as self-arisen wisdom. One essence of self-arisen wisdom is given many names. There are three: brief teaching, detailed explanation, and summarizing the meaning. Thus, the ten sutras and agamas that have been established, along with all that is necessary, the high mountain of evil views that has become the lower vehicle's tenets will collapse, and one will reach one's own
Chinese
由于明确了无倒错的意旨，因此被说成是金刚和光芒四射的太阳的精华。第二，关于意旨总集的章节有三部分。第一，心性意义上的佛不需寻找，自然成就，从现在开始，自性中自然具备，因此是无法行进的道路，第五十一章分为两个部分：教示和解释。其中有六点：展示了如同虚空般的心性，功德自然圆满，因此不需要在道路上行进。阐述了无法通过行进到达的原因。劝诫了不需行进，自然成就的意义。阐述了在无法行进的道路上行进的过失。将无法成就的果实回归到法性精华中。具有勤奋努力的人，由于正直的教言，无法领悟二元对立意义的意旨。第一部分分为两个部分：三身在心性的状态中自然成就的方式，以及展示了最终的行进除此之外别无他法。第二部分分为两个部分：教示和解释。其中分为两个部分：通过名相行进五道而迷失，以及通过密咒行进三道而迷失。第三，关于劝诫不需行进，自然成就的意义，分为三个部分：心性在离戏的状态中，三身自然成就的安住方式。三世佛的安住方式。以及那本身就是三世佛的方式。第四，关于在无法行进的意义上行进的过失，分为两个部分：心性与戏论分离的行进无法到达的过失。以及通过可以寻找的六个基础努力寻找的过失。第五，关于回归，分为三个部分：通过明亮专注的禅定无法见到二元对立的意义，执着于此，展示了转生到色界的业。展示了二元对立的自性状态的意旨超越了业和习气，因此与能成所成相分离。由于果实无法获得，因此佛只是一个名称。第六，通过正直教言的意义无法领悟意旨，分为两个部分：将可以获得的果实展示为正直的教言，以及通过展示三身，将三宝和轮回的取舍展示为自性，由于运用正直的教言，远离了普作的意义。第二，关于基础本来清净的佛自然
English
Since the meaning of non-perversion is clarified, it is said to be like a vajra and the essence of the radiant sun. Secondly, the chapter on the Compendium of Intentions has three parts. First, the mind-essence, the Buddha in meaning, is not sought but spontaneously accomplished. From this very moment, it is naturally established within oneself as one's own nature, so it is a path that cannot be traversed. The fifty-first chapter has two parts: the teaching and the explanation. There are six points to it: showing that the mind-essence, like the sky, is spontaneously perfect in qualities, so there is no need to traverse the path. Giving the reason why it is not reached by traversing. Admonishing the meaning of spontaneous accomplishment without traversing. Explaining the faults of traversing a path that cannot be traversed. Repeating the essence into the nature of reality since the fruit cannot be accomplished. Those who are diligent and striving do not realize the meaning of non-duality because of upright scriptures. The first part has two aspects: how the three bodies are spontaneously accomplished in the state of mind-essence, and showing that there is no other ultimate traversing than that itself. The second has two aspects: the teaching and the explanation. There are two aspects to it: straying by traversing the five paths through characteristics, and straying by traversing the three paths of mantra. Third, there are three aspects to admonishing the meaning of spontaneous accomplishment without traversing: how the three bodies spontaneously abide in the state of mind-essence, free from elaboration; how the Buddhas of the three times abide; and how that itself is the Buddhas of the three times. Fourth, there are two faults in traversing the meaning of non-traversing: the fault of not reaching by traversing the mind-essence, which is free from elaboration; and the fault of striving and seeking with the six bases that can be sought. Fifth, there are three aspects to repeating: not seeing the meaning of non-duality through clear, one-pointed samadhi, and clinging to that, showing it as the karma of being born in the form realm; showing that the intention of non-dual self-abiding transcends karma and habitual tendencies, so it is separate from what is to be accomplished and what accomplishes; since the fruit is not to be obtained, showing the Buddha as merely a name. Sixth, there are two aspects to not realizing the intention through the meaning of upright scriptures: showing the fruit to be obtained as an upright scripture, and showing the three jewels and the acceptance and rejection of samsara as self-nature by showing the three bodies, being far from the meaning of the All-Creating One by using upright scriptures. Second, concerning the basis, the Buddha who is spontaneously pure from the beginning