English
Including the ten aspects that are needed by me. Explaining that the nature of mind is perfect by means of reasoning, examples, and meaning. Just like the instructions spoken by a truthful person, it explains the reason for having faith in the unmistaken definite meaning. Second, with the ten chapters on transcending cause and effect, it explains that the nature of mind, the all-creating king, is originally without effort. Among the ten chapters, the first, the twenty-first chapter on the unity of all as self-arisen wisdom, therefore there is no cause and effect in the one essence, is divided into two: the teaching and the explanation. There are three aspects to it: briefly explaining how the self-arisen wisdom of the nature of mind excels all, thus transcending the giving and receiving of cause and effect; elaborately explaining how it transcends reasoning; and summarizing the meaning that the nature of mind transcends elaboration and expression, thus there is no need for cause and effect or effort. The first part is divided into two: all perfections are spontaneously accomplished as primordially present, thus not relying on external effort or cause and effect; and explaining that the nature of mind is liberated from the three, arising, ceasing, and abiding, thus the three bodies are spontaneously perfected and possess five reasons. The second part has five aspects: briefly explaining the two ways; elaborately explaining the two ways of explaining the three bodies of the all-creating bodhicitta; the way of explaining the historical meaning; the way of explaining the essential meaning; the way of explaining the yoga meaning; the way of explaining the meaning of necessity; and the way of explaining the meaning of words. The first part is divided into two: briefly explaining the two ways of explaining; and elaborately explaining with the two ways of explaining the three bodies of the all-creating bodhicitta. Second, since the nature of mind does not abide in any extreme and has no object of focus, therefore, the twenty-second chapter, the secret and profound chapter, which cannot be understood by clinging to cause and effect as pure liberation, which transcends the effort of cause and effect, is divided into two: the teaching and the explanation. There are three aspects to it: briefly explaining the meaning that the nature of mind is like the sky, transcending transformation and antidote; elaborately explaining its nature; and summarizing the meaning with the way that everything is the play of the nature of mind, the essence that transcends acceptance and rejection pervades everything. The second part has four aspects: elaborately explaining the reason why the eight vehicles cannot understand the meaning that the nature of mind transcends the effort of cause and effect. The nature of mind, Ati, the self-abiding Dharmakaya.
Chinese
详细阐述了本性觉悟自始至终安住于自身的方式。详细阐述了以大、中、亲近的次第讲述八乘进入阿底的方式。详细阐述了心性阿底普贤王如来自身不作修饰安住之法及其果。第一部分分为两点：分别阐述了八乘各自的道路无法见到心要之义；以及总体阐述了所有这些都因果、勤作之病而煎熬心性如是之身。第一部分分为八点：即使以缘起生灭修习心性本初清净的心要，也无法获得新净之果，因为法身自始至终安住于自身的方式；即使声闻缘觉以极微无分之微尘和刹那衡量所执之境事物和能执之识，并修习无我，也无法见到心性散乱之义的方式；即使菩萨修习境无我，也无法现量见到从那上面返回之义的方式；即使事部瑜伽以心之外的他体神祇进行修习，也因为那本身就是心而安住于无边法界的方式；即使行部瑜伽以二取进行修习，也没有胜过心的智慧存在于其他地方的方式；即使瑜伽部将本尊誓言者从其他地方融入智慧萨埵，并修习无二无别，也无法见到所修和能修二者的方式；即使摩诃瑜伽以生起次第修习有相，将自生智慧认知为本尊和宫殿，也如身体和影子般是不清净的二取的方式；即使阿努瑜伽从法界自生修习乐空圆满次第之智慧，也未脱离随念耽著和勤作修饰的方式。第二部分，所有这些都因果、勤作之病而煎熬，分为三点：凡是执持为道者，都显示为贪执；凡是努力者，都阐述为轮回的因果；以及没有迷乱有无显现的八道之譬喻。第二，阐述心性阿底之意自始至终安住于自身的方式，分为三点：因为基自性成就，如宝珠般无需从其他地方寻找功德；无有舍弃安住之义，以自之觉性显现为善知识；以及从那样的状态中不改变，是不可言说之法身自性自始至终
English
A detailed explanation of how the very nature of awareness has always abided within itself. A detailed explanation of how the eight vehicles enter Ati, with the method of teaching in the order of great, medium, and intimate. A detailed explanation of how to leave the very nature of mind, Ati Kunjed, uncorrected and natural, along with its result. The first part has two points: specifically explaining how the essential meaning is not seen by the paths of the eight vehicles individually, and generally explaining how all of that is afflicted by the disease of cause and effect and effort, causing suffering to the body that is the very nature of mind. The first part has eight points: Even if one meditates on the essence of the mind, which is primordially pure, with dependent origination, arising, and ceasing, one will not attain the fruit of newly purified, because the way the Dharmakaya has always abided within itself; Even if the Hearers measure the object of grasping, the object, and the consciousness that grasps, the indivisible atom and the moment, as ultimately real, and meditate on selflessness, the way the meaning of the mind's distraction is not seen; Even if the Bodhisattva meditates on the selflessness of objects, the way the meaning of turning away from that is not directly seen; Even if Kriya Yoga meditates on different deities other than the mind, the way it abides in the boundless sphere because that itself is the mind; Even if Upa Yoga meditates with duality, the way there is no wisdom other than the mind; Even if Yoga integrates the wisdom being from another place into the commitment being and meditates on non-duality, the way the object of meditation and the meditator are not seen as two; Even if Maha Yoga realizes the deity and the palace as the one self-born wisdom through the generation stage with appearances, the way it is impure with duality like the body and the shadow; Even if Anu Yoga meditates on the wisdom of bliss and emptiness, the perfection stage, as self-born from the sphere, the way it does not transcend attachment and effort. The second part, all of that is afflicted by the disease of cause and effect and effort, has three points: Showing that all that is held as the path is attachment; Explaining that all effort is the cause and effect of samsara; And the example of the eight paths of non-existent appearance confusion. Second, explaining how the intention of the very nature of mind, Ati, has always abided within itself, has three points: Because the ground is spontaneously accomplished, like a jewel, there is no need to seek qualities from elsewhere; The meaning of no abandonment, with one's own awareness dawning as a virtuous friend; And not moving from that state, the essence of the inexpressible Dharmakaya has always
Chinese
处于其中。第三，八乘进入阿底的方法有二：八乘自身道路的体性并非究竟，因此需要进入；以及宣说进入的方式。其中有二：八乘的分类；以及从小、中、大三种次第展示进入大圆满道。第四，心性阿底不作修饰自然安住的方法，连同果位有三：如雄鹰翱翔于天空的比喻，不加控制地安住于平凡觉知的自性流动。从对它的串习中，生起暂时性的眼通和神通等暖相的方式。从极度串习中，心性到达基位的方式，由此获得法身等持王和报身化身显现之海普贤王。第三，总结要义有四：展示八乘的自性应舍应取。对于证悟大圆满一味，善恶显现为法性，通过无忆念、无思虑、无忧愁地修习，从而不见到实义法性。心性是法身，虽然遍及一切却未证悟，对于修习大圆满的瑜伽士而言，自性显现为现量的方式。这一章稍微难以理解，因此章节划分得较为详细。第三个要义，由于心无所寻，因此超越了能见之境，从而超越了因果勤作。第二十三章有二：教示和解释。其中有四：显现世间是心的幻化，如果观察则无有对境，如虚空般安住。显现为五境之时，自明而无有分别，因此如无有对境的虚空般安住。所有施设的词语和文字也是心，因此如无有对境的虚空般安住。实义不可言说、不可思议，因此展示为空性的意趣。第四个要义，普作王普遍存在于一切法中，无有改变地安住，因此超越了因果勤作。第二十四章有二：教示和解释。其中有三：简要展示自性无有变迁的安住方式。详细解释它。总结要义。第二部分有四：无二原始清净的自性，菩提心的安住方式。无有能取所取的智慧法身的安住方式。对境心识显现不灭，报
English
Therein. Third, there are two methods for the eight vehicles to enter Ati: the nature of the eight vehicles' own path is not the ultimate meaning, so it is necessary to enter; and the way of entering itself is explained. There are two aspects to this: the classification of the eight vehicles; and the order of entering the Great Perfection path is shown in three stages: small, medium, and large. Fourth, there are three methods for naturally settling the mind itself, Ati, without fabrication, together with the result: the way of settling without abandoning the natural flow of ordinary awareness, like the example of a garuda soaring in the sky. From familiarizing oneself with this, the way in which temporary signs of heat, such as clairvoyance and extrasensory perception, arise. From extreme familiarization, the way in which the mind itself arrives at the ground, from which the Dharmakaya, the king of samadhi, and the Sambhogakaya and Nirmanakaya, the ocean of appearances, are attained as Samantabhadra. Third, there are four points to summarize: showing the nature of the eight vehicles as what should be abandoned and adopted. For the realization of the Great Perfection as one taste, the way in which virtue and vice appear as the nature of reality, and by meditating without memory, thought, or sorrow, the true meaning of reality is not seen. Since the mind itself is the Dharmakaya, although it pervades everything, it is not realized; for the yogi who practices the Great Perfection, the nature appears manifestly. This chapter is a bit difficult to understand, so the sections are divided in more detail. The third meaning, since the mind is not to be sought, it transcends the object of seeing, and thus transcends cause and effect and effort. The twenty-third chapter has two parts: the teaching and the explanation. There are four aspects to this: the appearance of existence is the magic of the mind, so if examined, there is no object, and it abides like the sky. When appearing as the five objects, it is self-luminous and without conceptualization, so it abides like the sky without an object. All words and letters that are assigned are also the mind, so it abides like the sky without an object. The true meaning is inexpressible and unthinkable, so it is shown as the intention of the sky. The fourth meaning, the All-Creating King abides universally in all dharmas without change, and thus transcends cause and effect and effort. The twenty-fourth chapter has two parts: the teaching and the explanation. There are three aspects to this: briefly showing the way of abiding without changing nature. Explaining it in detail. Summarizing the meaning. The second part has four aspects: the way of abiding of the nature of the non-dual, primordially pure Bodhicitta. The way of abiding of the wisdom Dharmakaya, which is without grasping and being grasped. The appearance of objects and mind is unceasing, the Sam
Chinese
是圆满受用身的安住方式，是各种明智技艺中显现解脱的化身的安住方式。 第三，总结要义有二：一切如其本然，从初始就安住于任运自成，因此无需勤作修饰；如果有所作为，则会破损，永远无法成就。 第五个要义，显现一切法之法性，即普作自己的心性，显现之时即是远离戏论之边，如是宣示真如，显现为何，就宣示为何的第二十五品有二：教示和解说。 其中有三：当五大显现时，开示其自性，即平等性、无分别的自性，在自己的心中显现，要认识到这一点。详细开示其自性。如此，当平等性远离能取所取之义纯熟圆满时，开示显现为自他、轮回涅槃之法性而解脱。 第二部分有三：简要开示五大显现之时，是无分别平等性的开示。详细阐述了当显现地、水、火、风、空之相时，即是无分别的平等性。虽然从五大的自性中显现出各种各样的显现和存在，但总结要义是，其自性本来就是不生的普作。 第六个要义，心性不可修，因此是超越因果作为寻觅的第二十六品有二：教示和解说。 其中有二：以基、道、果三者为例进行教示，以及开示所有这些都无别地存在于一个明点之中。 第一部分有四：见、修、行、果。 第一，见有四：开示心性自性清净之体性为见。那本身就是功德的来源。阐述了它的自性远离戏论之边，仅以专注一境之心是无法证悟的。 修持有二：三摩地之王，以及明澈无垢之止观，和法身无垢之眼，显现无碍之境的胜观。 行有三：体性不离法性，显现为何，就解脱为何，是无生，是自性力之行，以及烦恼解脱为智慧，是各种方便道之行，以及如其他乘一样取舍而行