English
Is the way of residing of the Sambhogakaya, is the way of residing of the Nirmanakaya that manifests and liberates in various skillful arts. Third, summarizing the meaning has two aspects: everything as it is, from the beginning, abides in spontaneous perfection, therefore there is no need for effortful fabrication or alteration; if one does, it will be flawed and will never be accomplished. The fifth meaning, the chapter twenty-five on showing the dharmata of all dharmas, the self-nature of the all-creating mind, appearing as such, from the very moment of appearance, is the suchness free from the extremes of elaboration, showing whatever appears as it appears, has two parts: the teaching and the explanation. There are three aspects to it: when the five elements appear, being advised to recognize that their essence, the nature of equality, non-conceptuality, appears in one's own mind. Being advised to expand on that nature. Thus, when the meaning of equality, free from grasping and being grasped, is fully perfected through practice, being advised that appearances as self and other, samsara and nirvana, are liberated into dharmata. The second part has three aspects: briefly indicating that when the five elements appear, it is the teaching of non-conceptual equality. Explaining in detail that when the appearances of earth, water, fire, wind, and space appear, they are non-conceptual equality. Although various appearances and existences appear from the nature of the five elements, the meaning is summarized as the all-creating itself, whose essence is unborn from the beginning. The sixth meaning, the chapter twenty-six on mind itself being unmeditable, therefore transcending cause and effect, action and seeking, has two parts: the teaching and the explanation. There are two aspects to it: teaching by exemplifying the three: ground, path, and result, and teaching that all of these are indivisible in a single bindu. The first part has four aspects: view, meditation, conduct, and result. First, the view has four aspects: teaching that the essence of mind itself, naturally pure, is the view. That itself is the source of qualities. Explaining that its nature is free from the extremes of elaboration, and cannot be realized merely by focusing the mind on a single point. Meditation has two aspects: the king of samadhi, and the clear and unclouded shamatha, and the vipashyana that clearly reveals the dharmakaya, the immaculate eye, the unobstructed field of vision. Conduct has three aspects: the essence does not change from dharmata, whatever appears is liberated as unborn, which is the conduct of the force of nature, and the conduct of various skillful means where afflictions are liberated into wisdom, and conducting oneself by accepting and rejecting as in other vehicles.
Chinese
驳斥宗派之理。果有二：心如其本然，不作修饰地安住，此即自性任运成就之智慧；如是安住，便能从勤作追求之苦中解脱。二是明示明点唯一之自性无别，此有二：如其本然之心性安住于自处，无有生灭住三之执着，故可分为见、修、行、果；实义如虚空般，超越建立破除、言说思虑。第七义，心性普作界，以自性清净故，超越因果作为之第二十七品有二：即开示与解说。其中有七：开示心性普作本初清净之界；显有乃法性之游舞，故不成立执取取舍轮回涅槃之道；法界无有希愿，故无有心外可成之佛；了知三有本解脱，故无有可断之轮回；以勤作因果之道，终不能成佛；舍弃宣说勤作因果之导师；依止宣说无勤本解脱之上师之理。第八义，心性普作无有迁变，故本初超越因果勤作之第二十八品有二：即开示与解说。其中有三：以比喻、意义、特征三者开示心性自生智慧无有迁变之自性；开示以宣说三身而示现迁变之理；以及以引证彼之教证而归纳实义无有迁变。第二，其中有七：安住人天之乘；小乘声闻缘觉之乘；菩萨之乘；中等克里亚之乘；瑜伽之乘；大乘玛哈之乘；阿努之乘，以心而行故，乃是转变之过失。第三，以引证彼之教证而开示实义无有迁变有三：对于界无有迁变之义，所有宣说勤作之教证皆开示为不了义，以比喻、意义、特征三者开示为无有迁变；开示以勤作因果而成就之诸乘皆是徒劳无益。第九义，心性乃大基，超越因果作为，故不作修饰安住本然
English
Refuting the tenets of schools. There are two results: The mind remains as it is, without artificiality, which is the spontaneously accomplished wisdom of suchness; by remaining in this way, one is liberated from the suffering of effort and attachment. Secondly, there are two aspects to showing the indivisible nature of the single bindu: Because the mind itself remains in its own state without attachment to the three aspects of arising, ceasing, and abiding, it is divided into view, meditation, conduct, and result; the actual meaning is like the sky, beyond establishment, refutation, speaking, and thinking. The seventh meaning, the twenty-seventh chapter on how the mind itself, the all-creating realm, is pure by its very nature and transcends cause, effect, action, and seeking, has two parts: the teaching and the explanation. There are seven aspects to it: teaching that the mind itself, the all-creating realm, is pure from the beginning; since appearance and existence are the play of the nature of reality, the path of accepting and rejecting samsara and nirvana is not established; since the dharmadhatu is without aspiration, there is no buddha to be attained apart from the mind; since the three realms are realized as primordially liberated, there is no samsara to be abandoned; buddhahood will never be attained by the path of effort, action, cause, and effect; abandoning the teachers who teach effort, action, cause, and effect; and how to rely on the lama who teaches effortless, primordial liberation. The eighth meaning, the twenty-eighth chapter on how the mind itself, the all-creating, is immutable and therefore transcends cause, effect, effort, and action from the beginning, has two parts: the teaching and the explanation. There are three aspects to it: teaching the immutable nature of the mind itself, the self-arisen wisdom, through three examples, meanings, and signs; how the mutable is taught by teaching the three kayas; and how the actual meaning is summarized as immutable by teaching it as a quotation that has been cited. The second has seven aspects: the vehicle of gods and humans that remains as it is; the vehicle of the lesser shravakas and pratyekabuddhas; the vehicle of bodhisattvas; the vehicle of the middling kriyas; the vehicle of yoga; the vehicle of the great mahas; the vehicle of anus; since it proceeds with the mind, it is the fault of transformation. Third, there are three aspects to teaching the actual meaning as immutable by teaching it as a direct quotation: all the quotations that teach effort and action for the meaning of the immutable realm are taught as provisional, and it is taught as immutable through three examples, meanings, and signs; teaching that all the vehicles that accomplish through effort, action, cause, and effect are meaningless labor. The ninth meaning, the mind itself is the great ground, transcending cause, effect, action, and effort, so it remains naturally without artificiality.
Chinese
第二十九品有二：教法和解释。其中有三：简要地指出一切法自始至终都是一种实相；详细解释五种解释其自性的方式；将意义归纳为一种实相。第二种有五：历史、根本、瑜伽、必要、词义的解释方式。第一种有二：总体上指出五种圆满的自性；导师、处所、时间和四法分别解释。根本意义的解释方式有三：指出一切法如何是五种圆满；通过将它融入心性的一种实相中而解脱的方式；教导说，解脱本身不需要依赖于通过瑜伽士的证悟而进行的生起和圆满次第的努力。瑜伽意义的解释方式有三：简要地指出，心性自始至终是不可造作的实相，下乘没有认识到这一点；详细解释声闻、缘觉、菩萨、瑜伽、嘛哈瑜伽、阿努瑜伽没有认识到的过失；归纳阿底瑜伽认识到的意义。第五种词义的解释方式有二：分别解释阿底瑜伽的词义；解释说，由于意义不是二元的，所以超越了因果的虚构。第十个意义是，自始至终任运成就的心性，作为金刚萨埵的自性，安住在不灭法性的胜幢中，因此超越了因果的努力的第三十品有二：教法和解释。其中有九：在一切之前，在原始的普作光明心性中任运成就的秘密窍诀；将超越因果努力的心性如实安立为任运成就的关键窍诀；将显现为贪嗔痴五毒的现象不舍弃而解脱为法性，从而安住在无分别平等性中的行为窍诀；秘密殊胜，被赞为至高无上，其他乘的道不能成就的至高窍诀；如实指出光明法界的心性是普遍存在的，因此没有好坏取舍的法界窍诀；其他乘通过努力和有相的生起和圆满次第来寻求，因此不能见到如实法性的确定窍诀；由于任运圆满如实存在，因此不寻求实义而成就的实相窍诀；从根本任运成就的法性中，显现世间轮回和涅槃如何显现为自显现的方式的
English
The twenty-ninth chapter has two parts: the teaching and the explanation. There are three aspects to it: briefly pointing out that all dharmas are, from the very beginning, a single reality; explaining in detail the five ways of explaining its nature; and summarizing the meaning into a single reality. The second has five aspects: history, root, yoga, necessity, and the way of explaining the meaning of words. The first has two aspects: generally pointing out the nature of the five perfections; and explaining in detail the teacher, place, time, and four dharmas. There are three ways of explaining the root meaning: the way of pointing out how all dharmas are the five perfections; the way of liberation by merging it into the single reality of mind itself; and the instruction that liberation itself does not need to rely on the effort of generation and completion stages through the realization of a yogi. There are three ways of explaining the meaning of yoga: briefly pointing out that mind itself is, from the very beginning, an uncreated reality, which the lower vehicles do not understand; explaining in detail the faults that hearers, solitary realizers, bodhisattvas, yogas, mahayogas, and anuyogas do not understand; and summarizing the meaning that atiyoga understands. The fifth way of explaining the meaning of words has two aspects: explaining the etymology of atiyoga separately; and explaining that, since the meaning is non-dual, it transcends the fabrication of cause and effect. The tenth meaning is that the mind itself, spontaneously accomplished from the very beginning, as the nature of Vajrasattva, abides in the victory banner of the indestructible dharmata, and therefore the thirtieth chapter, which transcends the effort of cause and effect, has two parts: the teaching and the explanation. There are nine aspects to it: before all else, the secret pith instruction of spontaneous accomplishment in the primordially pure, all-creating mind itself; the essential pith instruction of establishing the mind itself, which transcends the effort of cause and effect, as spontaneously accomplished as it is; the conduct pith instruction of abiding in non-conceptual equanimity by liberating the phenomena that appear as the five poisons of attachment, aversion, and ignorance into dharmata without abandoning them; the supreme pith instruction that is secret, sacred, praised as supreme, and cannot be accomplished by the path of other vehicles; the sphere pith instruction of pointing out that the mind itself of the clear light sphere is all-pervasive as it is, and therefore there is no acceptance or rejection of good or bad; the definitive pith instruction that other vehicles seek through effort and conceptual generation and completion stages, and therefore do not see the dharmata as it is; the real pith instruction that is accomplished without seeking the real meaning because spontaneous perfection abides as it is; the way in which samsara and nirvana, which appear from the dharmata of the spontaneously accomplished ground, appear as self-display