Chinese
由于明晰无碍，从中显现的现象不可计数之理。心性极寂如虚空般清净，远离动摇戏论之边际之理。安住于无动摇的等持状态时，五根门各自的显现境清晰而无执着，以无分别的习气显示为极瑜伽士之补特伽罗之理。教诫应如佛陀所证悟那样去证悟。第三，归纳意义有三：以证悟自明之本性而圆满显示三种功德。将一切安置于自生智慧中，显示为大智慧之王。教诫不舍弃而于自处解脱，证悟普作之理。第二义，对于本自圆满的心性，以两种道之积聚所成就的果，色身不可能以前所未有的新生的方式产生。对于自生之心性，由于本自任运成就，因此显示没有以勤作所造的新功德的第八品有二：即教示和解释。其中有三：显示不寻而任运成就之义，显示其自性不被他人所证悟，直接显示任运成就之智慧。第二有二：未证悟之自性及其过患。第一有三：总的显示，分别的解释，归纳意义。第二分别解释有八：声闻，缘觉，菩萨，克里亚，邬波，瑜伽，玛哈，阿努未证悟之自性之解释。第二，其过患有二：普作本自周遍，但因自性隐秘而未证悟之过患，以及执着于勤作修证和妄加增损，从而反复在轮回中流转，最终即使生于天界，也无有其功德，远离精要之义的过患。第三，直接显示任运成就之智慧有四：显示任运成就如虚空一般。劝诫他人宣说此乃超越勤作修证。陈述以宣说而证悟普作之必要。劝诫对于勤奋努力于劫而疲惫者，宣说无需勤奋之预言。其他乘视基础颠倒犹如将铜认作金子。道路错谬犹如向东行却向西走。没有结果犹如从沙中榨油。
English
The reason why appearances are countless from it, as clarity is unobstructed. The reason why the nature of mind is utterly peaceful, pure like the sky, and free from the extremes of movement and elaboration. The reason why one who is accustomed to whatever is clear and ungrasping in the appearances of the five sense doors while abiding in a state of unwavering equipoise, is shown to be a person of utmost yoga. The instruction is to realize the meaning of realizing exactly what the Teacher realized. Third, there are three points in summarizing the meaning: Showing the three qualities as complete by realizing the self-luminous suchness. Showing the great king of wisdom by arranging everything into self-arisen wisdom. Showing the way to instruct in realizing the all-creating by liberating in its own place without abandoning it. The second meaning is that it is unreasonable for the form body to arise as something newly created that did not exist before, as a result of accomplishing the two accumulations of paths in the mind-essence that is complete from the beginning. The eighty-eighth chapter, which shows that there are no new qualities created by effort because the self-arisen mind-essence is spontaneously perfect from the beginning, has two parts: the teaching and the explanation. There are three parts to that: showing the meaning of spontaneous perfection without seeking, showing that its nature is not realized by others, and directly showing the wisdom of spontaneous perfection. The second has two parts: the unrealized nature and its faults. The first has three parts: a general teaching, a specific explanation, and a summary of the meaning. The second, the specific explanation, has eight parts: the nature of non-realization by the Hearers, Solitary Realizers, Bodhisattvas, Kriya, Upa, Yoga, Maha, and Anu. The second, the faults of that, has two parts: the fault of not realizing that the all-creating is inherently pervasive, but its nature is hidden, and the fault of repeatedly wandering in samsara through lifetimes by clinging to effortful accomplishment and fabrication, and even if born in the higher realms, there is no benefit from it and it is far from the essential meaning. Third, directly showing the wisdom of spontaneous perfection has four parts: showing spontaneous perfection as being like the sky. Admonishing others to prophesy that it is beyond effortful accomplishment. Stating the need to realize the all-creating through prophecy. Admonishing those who are exhausted from practicing diligently for eons to prophesy effortlessly. Other vehicles are like mistaking copper for gold, which is a reversal of the basis. The mistaken path is like going west when one should be going east. It is fruitless, like expecting oil from squeezing sand.
Chinese
例如，通过禁止自他徒劳无益的各种名相，阐述了无需修习的基础，即寻求超越因果。第三，宣说并赞颂无二之义的章节有二：即阐述和解说。其中有二：眷属的赞颂和导师的宣说。初者有八：众人赞颂为作者，赞颂圆满具足一切的形态，赞颂为阐述经论的明灯，赞颂为一切胜者的父母，赞颂心性为无垢虚空的自性，赞颂身形如意悦意的莲花，赞颂语为精华无相，赞颂自己证悟为报恩之行。第二，导师的宣说有二：简述由谁向谁宣说的方式，以及广说如何宣说的方式。其中有三：宣说眷属的功德，以委任教法的方式安立为补处，劝诫后世具缘者略作开示。这些阐述了以对后世根器中等者，以思维方式通达要点而解脱的智慧的教诲。第三总义，对后世的后世，关于生起修所成慧的教诲之续部有三：以十种自性阐述无需修习之义，即安住于不作造作的本然状态的自性，以及宣说续部词义的各种名相，以及所教诫的对象，包括名称的各种名相。初者有二：以修习之义的开端方式，简述不作造作的大安住之修习，以及以十种自性广说其义，即无二之义的修习。初者有二：开端的基础和发起开端。初者有二：以五种圆满的法性显示，安住于意之义的实相，以及显示在无二之境中，金刚萨埵安住的方式。第二，发起开端有三：大众如何劝请金刚萨埵，金刚萨埵如何不领会词义二者，而两次请问导师，以及导师如何回答。第二，金刚萨埵的请问有二
English
For example, by prohibiting the various meaningless aspects of self and others' efforts, it is shown that there is no basis for meditation, and that one should seek to transcend cause and effect. Third, the chapter on proclaiming and praising the meaning of non-duality has two parts: the exposition and the explanation. There are two within that: the praise by the retinue and the proclamation by the teacher. The first has eight parts: praising everyone as the agent, praising the manner of arranging all perfections, praising as the lamp of exposition of sutras and scriptures, praising as the parents of all victors, praising the nature of mind as the nature of immaculate space, praising the body as a pleasing lotus, praising speech as essence without characteristics, and praising one's own realization as a way of repaying kindness. Second, the teacher's proclamation has two parts: briefly explaining by whom and to whom it is proclaimed, and extensively explaining how it is proclaimed. There are three within that: proclaiming the qualities of the retinue, establishing as regent by entrusting the teachings, and advising future fortunate ones to give some prophecies. These explain the advice on the wisdom of liberation through seeing the key points by thinking for those of middling faculties in later generations. The third general meaning, the tantra of advice on the wisdom arising from meditation for the later of the later generations, has three parts: showing the nature of resting naturally without fabrication on the meaning of non-meditation with ten natures, stating the categories of explaining the words and meanings of the tantra, and the object to be advised, together with the categories of names. The first has two parts: briefly showing the meditation of great non-fabrication as the way of introducing the meaning of meditation, and extensively explaining its meaning, the meditation of non-dual meaning, with ten natures. The first has two parts: the basis of introduction and the initiation of introduction. The first has two parts: showing the nature of the five perfections, abiding equally in the reality of the meaning of intention, and showing how Vajrasattva abides equally in the state of non-duality. Second, the initiation of introduction has three parts: how the great assembly urged Vajrasattva, how Vajrasattva did not understand the two words and meanings and asked the teacher twice, and how the teacher answered. Second, Vajrasattva's question has two
Chinese
于是，请问了关于意义的意旨，安住在不可言说的状态中，以及请问了如何修持圆满的词句意义的真实。第三，导师回答了这个问题，有三点：未修，从大安住的状态中，展示了无有能放能舍的、无二的法性，即真实的修持；以三身导师所说的名相数量的修持方式；以及圆满的自性觉性汇集于任运自成的地，从而展示了未修、安住于自性的方式。第二，对于不可修持的意义，展示了不作整饰、安住于本然的自性，有三点：离边的、本初清净的基；无修的大安住之道；任运成就、自住的大果的意义，是如何修持的方式。第一有五点：见解不可修持；誓言不可守护；事业不可寻觅；坛城不可生起；灌顶无有可得，展示了如何修持这些意义的方式。第一是：心性自生之智慧超越了能缘所缘的对境，对于见者与所见不成实的意义，大安住的篇章，意义相同，分为二：教示和解释。其中有三点：对于名相数量的修持，指出了遍行者的过失之处；讲述了无修与不修的法性，即大安住的意旨；展示了对于如虚空般无修的意义，串习的功德。第一有三点：总说、广说、意义归纳。第二，广说有八点：声闻、缘觉、菩萨、克里亚、邬波、瑜伽、玛哈、阿努的修持。第二，讲述大安住的意旨有四点：将显现安住于自处的修持；词句意义超越思维的修持；无散乱、离戏论的修持；无二、不可思议的修持。第三，串习的功德有二：无修如流水般的瑜伽，以及安住于获得大安住普贤王如来的果位。第二，对于誓言不可守护的意义，如何修持的第二篇章，分为二：教示和解释。其中有二：展示了有守护界限的誓言的过失之处，以及无守护的意义
English
Then, having inquired about the meaning of the intention, he remained in an inexpressible state, and inquired about how to meditate on the actual meaning of the perfect words. Third, the teacher's answer to that has three aspects: without meditating, from the state of great repose, he demonstrated the nature of reality, which is inseparable from arising and abiding, without abandoning or retaining, which is the actual meditation; the way the three bodies are taught by the teacher through the meditation of signs and numbers; and the way of not meditating and abiding in one's own nature, as the perfect nature of awareness gathers in the spontaneously perfect place. Second, regarding the meaning of not meditating, there are three aspects to showing the nature of resting naturally without artifice: the basis of being free from bias and pure from the beginning; the path of great repose without meditation; and how to meditate on the meaning of the great fruit of spontaneous accomplishment and self-abiding. The first has five aspects: the view is not to be meditated upon; vows are not to be kept; activities are not to be sought; mandalas are not to be created; empowerment is not to be obtained. He shows how to meditate on these meanings. The first is: the self-arisen wisdom of mind itself transcends the objects of focus, thought, and grasping. Regarding the meaning that the seer and the seen are not established, the chapter on great repose, with the same meaning, has two parts: the teaching and the explanation. There are three aspects to this: identifying the faults of the all-creating one in the meditation of signs and numbers; explaining the intention of the nature of reality of great repose, which is without meditation or non-meditation; and showing the qualities of familiarization with the meaning of meditation-free, like the sky. The first has three aspects: a summary, a detailed explanation, and a conclusion of the meaning. Second, the detailed explanation has eight aspects: the meditation of the Hearers, Solitary Realizers, Bodhisattvas, Kriya, Upa, Yoga, Maha, and Anu. Second, there are four aspects to explaining the intention of great repose: the meditation of leaving appearances in their own place; the meditation of words and meanings transcending the intellect; the meditation of being undistracted and free from elaboration; and the meditation of being non-dual and beyond conception. Third, there are two qualities of familiarization: the yoga of the continuous stream of non-meditation, and abiding in the attainment of the state of Samantabhadra of great repose. Second, regarding the meaning of vows not to be kept, the second chapter on how to meditate has two parts: the teaching and the explanation. There are two aspects to this: showing the faults of vows with boundaries to be kept, and the meaning of no keeping.
Chinese
是关于如何安住于意之见解的教导。 其中有三点：简要地说明了心性如虚空般的自性超越了守护的界限；详细地解释了它的自性；以超越守护与不守护之自性的方式来总结要义。 第二部分有两点：安住于任运成就、不衰不退，因此没有守护界限的状态；安住于任何显现皆于自身解脱，因此没有守护界限的自性；以及通过获得无散乱的自在来展示安住于超越守护界限的状态的三种修习方式，以及阐述修习的利益。 第三部分总结要义有两点：将身语意三门放松于大自在之中；以及展示那本身超越了守护的界限。 第三，关于如何修习无须寻求事业之义的第三品有两点：教导和解释。 其中有三点：简要地说明了无须寻求的事业；详细地解释了它的自性；以及总结为本自任运大成就。 第二部分有七点：由于心性远离因缘，因此无勤地安住于放松的状态；由于无执著地显现解脱，因此身语意三门无勤地安住；由于生起的感觉解脱于无生之中，因此安住于不造作的自然状态；由于自解脱且无有散乱，因此六识放松地安住；由于一切法本自平等，因此身语意三门如实地安住；由于境与心没有收放，因此安住于自生光明之状态；由于无法如实修习，因此自性放松地安住。 第四，关于如何修习无须生起坛城之义的第四品有两点：教导和解释。 其中有三点：简要地说明了心性于自生之智慧中无须生起之义；详细地解释了它的自性；以及总结于唯一的自然安住。 第二部分有三点：总体上展示了无勤、自解脱的坛城；分别阐述了显空是身的坛城，声空是语的坛城，以及觉空是意的坛城这三种坛城；通过三种自然安住来总结身语意三门的坛城。 第三部分总结于唯一的自然安住有两点：通过展示身语意三门超越的法性是胜者的意趣来安住于自然状态；以及通过展示自然安住之义的智慧各自是其自身的智慧来教导唯一的自然安住。 第五，关于灌