Chinese
以圆满自性无生为一体的方式显示，亲自证悟之理。 将此传授于他人的方式。 将一切意义归纳于无生之界。 第一部分分为两点：以圆满为代表的诸法，通过各自证悟，从而了知证悟一切作者无生自性的方式；以及如同各种影像在镜面上融为一体一般，以圆满为代表的诸法，证悟为无生法性一体的方式，这是真实的阐述。 其中分为两点：显示法性一体的自性为无生，以及显示各种法均为无生的自性。 第二部分，将此传授于他人的方式，分为两点：概括性地显示，以及详细地阐述。 其中分为两点：如果不能证悟显现的各种现象为无生一体，则教导说对于法性的意义是愚昧的；以及如同各种梦境在睡眠中融为一体一般，以圆满为代表，教导说显有轮回涅槃的一切法，在无生的状态中融为一体。 第三部分，归纳意义分为两点：显示一切法为无生，以及证悟此理而到达无生之界。 第二部分，以不可修饰的差别详细阐述其十种自性，这十个章节以三个要点为纽带进行讲解：本来清净的心性，因为没有被确立为净化的对象，所以显示了见解、坛城、灌顶等未成熟者使其成熟的基础是错误的。 超越取舍的心性，因为没有被确立为好坏取舍，所以显示了通过净行、次第、生圆等修习使成熟解脱的道路是错误的。 三身任运自成的心性，因为没有被确立为能获得和所获得，所以显示了希求从外部获得佛果是没有意义的。 第一部分有五个章节，第一，自生之心性，超越思维，无有对境，超越能见所见，如同无有、不可言说之大，如果想要证悟，则显示了与断绝善缘之精要意义相违背的第四十九章，分为两点：显示和阐述。 其中有三点：简要显示心性如虚空般的体性。 详细阐述其自性。 将见解归纳为无境、全明之大。 第二部分有三点：
English
The way of realizing oneself that demonstrates the nature of perfect unity as unborn. The way of advising it to others. Gathering all meanings into the unborn realm. The first has two aspects: the way of knowing that one realizes the nature of the unborn all-doer by individually realizing the dharmas represented by perfection; and the actual explanation of how the dharmas represented by perfection are realized as one unborn dharma nature, just as various images are of one taste on the surface of a mirror. Therein are two aspects: showing the nature of one dharma nature as unborn, and showing the various phenomena as the nature of unborn. The second, the way of advising it to others, has two aspects: a brief explanation and a detailed explanation. Therein are two aspects: advising that if one does not realize the various appearances as one unborn, one is ignorant of the meaning of dharma nature; and advising that all dharmas of existence, samsara, and nirvana are of one taste in the state of unborn, as represented by perfection, just as various dreams are one in the state of sleep. The third, gathering the meaning, has two aspects: showing all dharmas as unborn, and reaching the unborn realm by realizing that. The second, elaborating on its ten natures with the distinction of non-meditation, these ten chapters are explained by binding them with three meanings: Because the naturally pure mind itself is not established as something to be purified, it shows that the basis for maturing those who are not mature with views, mandalas, empowerments, etc., is wrong. Because the mind itself, which is beyond acceptance and rejection, is not established as good or bad to be accepted or rejected, it shows that the path of maturing and liberating through meditation such as purification, progression, generation, and completion is mistaken. Because the spontaneously accomplished mind itself of the three kayas is not established as something to be attained or an attainer, it shows that desiring Buddhahood from outside is meaningless. The first has five chapters. First, the forty-ninth chapter, which shows that the naturally arising mind itself, which is beyond mind, without an object, beyond seeing and seer, like the great non-existent and inexpressible, is contrary to the essential meaning of cutting off the opportunity to realize it, has two aspects: the teaching and the explanation. Therein are three aspects: briefly showing the nature of the mind itself as like emptiness. Elaborating on its nature. Gathering the meaning of the view into the great unobstructed and all-illuminating. The second has three aspects:
Chinese
，因此，为了证悟自性普作，普遍教导一切法皆如未生般不存在。教导不要依赖普作之外的其他宗义，普作是无境且超越见地的。教导阿底无二超越能见之境，是不可见的意义。第二，教导不要依赖其他宗义，共有六点：以身语开示的不了义经与普作相违。若未证悟普作，则不会出现远离垢染的顿悟佛陀，因此不是三世诸佛的证悟。证悟普作是超越目标和思维的伟大境界后，即使是远离垢染的顿悟佛陀也能向他人开示此义。若无普作本自清净、无为的实相，无论如何努力也无法从轮回中解脱，因此努力是无意义的。教导将此义开示于他人。若不开示，则宣说了将永远在轮回中漂泊的过患。第三，教导阿底之义的方式有二：以因果乘的观点生起能见和所见的分别念，因此教导不要依赖不能见到离戏大圆满之义。由于能见而不能见，因此即使不看也安住于不能见，所以教导实义是无见一体。第三，总摄见地无境大光明之义有二：自心如是之面上，显现心识生灭不灭的各种影像，因此开示为明镜。显现之时，即从无执显现为空明，开示为周遍无偏的见地。第二义，自性本初未生，于虚空自性中，开示无守护、无禁戒、无取舍的法性之第六十章有二：开示和解释。其中有三：总的开示超越誓言守护界限之义。详细解释其自性。总摄为无守护一体之义。第二有九：以证悟守护与不守护无偏，开示证悟普作誓言的方式。誓言不离于心，因此开示其无偏，超越守护界限。以证悟心性如虚空，开示证悟普作无生之誓言。以信解誓言不可守护的心性本自清净之义，证悟普作之誓言。
English
Therefore, in order to realize the nature of mind, the All-Creating King, it is generally advised that all phenomena are like the unborn, non-existent. It is advised not to rely on any other doctrine other than the All-Creating King, which is without object and beyond view. It is advised that Ati, the non-duality beyond the object of view, is the meaning of the invisible. Second, there are six points to the advice not to rely on other doctrines: The provisional teachings that reveal the form body contradict the All-Creating King. If the All-Creating King is not realized, a suddenly purified Buddha will not arise, therefore it is not the realization of the Buddhas of the three times. Having realized the All-Creating King as the great transcendence of object and thought, even a suddenly purified Buddha can show that meaning to others. If there is no such thing as the All-Creating King, the state of being pure from the beginning and without action, no matter how hard you try, you will not be liberated from samsara, so effort is meaningless. It is advised to show this meaning to others. If it is not shown, then the fault of wandering in samsara forever is explained. Third, there are two ways to advise on the meaning of Ati: From the point of view of the Vehicle of Cause and Effect, the conceptual thoughts of seeing and viewing arise, therefore it is advised not to rely on not seeing the meaning of the great natural state of non-duality. Because seeing does not see, therefore even if you do not look, you abide in not seeing, so it is advised that the real meaning is the one invisible. Third, there are two ways to summarize the meaning of the view of the great luminosity without object: On the face of one's own mind as it is, various images of the arising and ceasing of appearances and mind appear, therefore it is shown as a clear mirror. At the time of appearance, it arises from non-grasping as clear emptiness, and it is shown as the all-pervading, impartial view. The second meaning, the nature of mind is primordially unborn, in the nature of space, the sixtieth chapter of the Dharma nature that is without protection, without vows, without abandonment, and without adoption, has two parts: teaching and explanation. There are three parts: the general teaching of the meaning that transcends the limits of vows and protections. Explaining its nature in detail. Summarizing the meaning as one without protection. Second, there are nine: By realizing that protection and non-protection are impartial, the way to realize the vows of the All-Creating King is shown. Vows are not separate from the mind, therefore it is shown that it is impartial and transcends the limits of protection. By realizing the nature of mind as space, it is shown that the vows of the All-Creating King are realized as unborn. By believing in the meaning of the nature of mind, which cannot be protected by vows, is pure from the beginning, the vows of the All-Creating King are realized.
Chinese
显示地之理。显示心性不变，故无三时守护之界限。显示誓言之体性，汇集于无守之一自性之譬喻。显示誓言之类别。显示以心性无生，了悟或不了悟超越守护界限之义，誓言有无守护之界限。显示不了悟无守，与见核心之义相违。第三，归纳意义有二：显示以有守护界限者安住于誓言，于劫中不见核心之义。劝诫安住于无守护之誓言。第三义，于自生之智慧，以二义本来任运成就，故显示如今不应寻求以勤奋努力所成就之事业之章节，此为第二十一品，分二：显示与解说。其中有三：显示以勤奋努力者不成就胜者之事业。解说无勤本来圆满之事业本身。了悟彼即成就一切作者之甚深意趣之方式。第二有八：本来无须寻求作为。二义任运成就。无作与无未作。三门无勤奋努力。劝诫了悟无为。显示四业之正义。无勤智慧生起。劝诫无为之义。成就一切作者之甚深意趣之方式有三：显示于寻求作为之相之道。显示了悟无为即一切作者。显示以了悟三门离勤即是佛陀本身之甚深意趣。第四义，于无生本来圆满之心性，以意义之坛城大任运成就之体性，以无所依与能依二者，显示生与无生本来清净之体性之章节，此为第二十二品，分二：显示与解说。其中有三：以三摩地等生起坛城本身，执著于相之数量，显示徒劳无果，解说无生任运成就之坛城本身。显示心之力量，五烦恼为自生智慧之坛城。第一有二：驳斥执著于相之坛城，以及显示不见彼之真实意义。第二，任运
English
Showing the nature of the ground. Showing that since the nature of mind is immutable, there is no boundary to be guarded in the three times. Showing the example of the essence of samaya being gathered into the nature of one without guarding. Showing the categories of samaya. Showing the boundary of whether or not samaya can be kept depending on whether or not one realizes the meaning of the unborn nature of mind that transcends the boundary of guarding. Showing that not realizing the unguarded contradicts seeing the meaning of the essence. Third, summarizing the meaning has two parts: Showing that by abiding in samaya with a boundary to be guarded, one will not see the meaning of the essence for an eon. Admonishing to abide in the samaya that cannot be guarded. The third meaning, in the self-arisen wisdom, with two meanings, spontaneously accomplished from the beginning, therefore showing that now one should not seek the activity to be accomplished by effort and exertion, this chapter is the twenty-first, divided into two: showing and explaining. There are three in it: Showing that the activity of the Buddhas is not accomplished by those who strive with effort. Explaining the activity itself that is effortlessly perfected from the beginning. The way in which the intention of the All-Creating is supremely accomplished by realizing that. The second has eight: No need to seek action from the beginning. Two meanings spontaneously accomplished. No action and no non-action. Three doors without effort and exertion. Admonishing to realize the inaction. Showing the definitive meaning of the four actions. Effortless wisdom arises. Admonishing to the meaning of inaction. The way in which the intention of the All-Creating is accomplished has three: Showing the path of seeking action as a sign. Showing that realizing inaction is the All-Creating. Showing that realizing the three doors free from effort is the intention of the Buddha himself. The fourth meaning, in the unborn, primordially perfect nature of mind, in the nature of the great spontaneously accomplished mandala of meaning, since there is no dependence and dependent, the chapter showing the nature of purity from the beginning of arising and non-arising, this is the twenty-second chapter, divided into two: showing and explaining. There are three in it: By generating the mandala with the three samadhis and so on, clinging to the number of signs, showing the fruit of labor, explaining the mandala itself that is unborn and spontaneously accomplished. Showing the power of mind, the five afflictions as the mandala of self-arisen wisdom. The first has two: Refuting the mandala that clings to signs, and showing that the true meaning of that is not seen. Second, spontaneously