English
Number of lines. A number of lines that advises all actions to be done without attachment and with self-liberation. Thus, without realizing that the three kayas are already established from the beginning, it is impossible to achieve them through effort based on cause and effect, this is the number of lines that shows this. Thus, the extremely difficult point is shown by the fifty-six extremely wonderful and secret sutra covenants. The chapter of the Undiminishing Victory Banner is the root of all sutras and tantras, the pinnacle of all vehicles. The great nectar essence of all instructions has been taught. This chapter reveals the extremely difficult point of the realm of activity of the noble ones. I have seen the meaning of the supreme secret, the essence of Ati, through the kindness of the holy lama, and have arranged it well. Thus, with the ten sutras and agamas that transcend cause and effect, along with what is needed. Mind-essence has no transference, accomplishment, or clarity. It is explained as being like the nature of space. In the third meaning of the ten chapters of completion without seeking. First, mind-essence, the all-creating, uncreated, primordially pure realm of reality, the spontaneously accomplished thirty-first chapter, is divided into two: the teaching and the explanation. There are four aspects to this: the view of non-duality and freedom from elaboration; the meditation of non-contrivance and transcendence of mind; the conduct of non-acceptance and non-rejection, and effortless action; the result of spontaneous accomplishment without seeking. The second meaning is that whatever appears is one with mind-essence, so there is no need to act through abandoning and adopting cause and effect, the thirty-second chapter in which the Dharmakaya abides as spontaneously accomplished at present, is divided into two: the teaching and the explanation. There are three aspects to this: whatever appears is taught as the nature of reality; at the time of appearance, it is placed in non-grasping clarity and emptiness; that very thing is taught as the non-conceptual Dharmakaya. The third meaning is that the self-arisen wisdom of mind-essence is the root of all sutras and tantras, so there is no need to seek it from other scriptures, the thirty-third chapter that is primordially complete, is divided into two: the teaching and the explanation. There are four aspects to this: the teacher asks; the retinue requests an answer; being pleased, he gives a name, and the question and answer of how to understand the meaning through the four sounds; offering the realization of understanding the four sounds through meaning; being pleased, he gives a name, combining sound and meaning; the retinue asks how to understand the dharmas taught by the three kayas; answering that it is metaphorical and straightforward teaching, the question and answer of straightforward meaning; the nature of mind-essence as it is, without modification or adulteration, is the definitive meaning, therefore it is a virtue.
Chinese
因此，已经说明了真实意义的本质，因为已经说过，除了自然成就和远离虚构的真实之外，所展示的其他内容都是方便之义。第四个意义是，第三十四品，其中包含了所有佛陀的意图，即无有勤作和追求的自性，融入于自生智慧的心性之中，分为两个部分：教义和解释。其中有三个部分：简要地展示了诸佛的意图如何融入于普作心性自生智慧之中；通过问答和地基的方式详细解释；通过一切事物如何融入于无有善恶取舍的法性自生智慧之中来总结意义。第二部分有三个部分：询问融入的方式；回答这个问题；因恐惧而昏厥。第二部分，回答有三个部分：普遍融入的三个例子、意义和标志；总结先前的并展示后续的方式；五种融入之门。第一，普遍融入分为两个部分：简要展示和详细解释。其中有三个部分：法身、报身、化身的意图融入于虚空的自性中，这是例子；三身无生无灭的本质融入于心性中，这是意义；自性空明，本质是慈悲的光芒显现为各种各样的觉性，这就是三身圆满具足的标志。第三，五种融入之门中，法界是法身，本质是报身，显现是普贤，空性是金刚萨埜，化身是普皆遍的自性融入于自生智慧之中。第三，通过一切事物如何融入于无有善恶取舍的法性自生智慧之中来总结意义，分为两个部分：询问未经造作的法性是否不生，以及颠倒显现是否也融入，这是以恐惧的方式询问；展示了一切显现为自生智慧的游舞，因此融入于无有取舍善恶的意图中。第五个意义是，第三十五品，心性自生智慧从一开始就超越了因果勤作和追求，因此自性大圆满自然成就，分为两个部分：教义和解释。其中有两个部分：一般地展示，以及通过详细解释来展示法性超越勤作和追求的八个意义的自性，以及因果乘不能如实理解的意义。
English
Therefore, the essence of the true meaning has been explained, because it has been said that other than the naturally accomplished and the reality free from fabrication, what is shown is of expedient meaning. The fourth meaning is the thirty-fourth chapter, which contains the intention of all Buddhas, that the nature without effort and seeking is merged into the self-arisen wisdom of mind-essence, divided into two parts: the doctrine and the explanation. There are three parts to it: briefly showing how the intention of the Victorious Ones merges into the self-arisen wisdom of the all-creating mind-essence; explaining in detail through questions and answers and the ground; summarizing the meaning by how everything merges into the self-arisen wisdom of the Dharma-nature without good or bad, acceptance or rejection. The second part has three parts: asking how they merge; answering that question; fainting from fear. The second part, the answer, has three parts: three examples, meanings, and signs of universal merging; summarizing the former and showing the way of the latter; the five doors of merging. First, universal merging is divided into two parts: brief presentation and detailed explanation. There are three parts to it: the intention of the Dharmakaya, Sambhogakaya, and Nirmanakaya merging into the nature of space, which is the example; the essence of the three bodies without birth or death merging into the mind-essence, which is the meaning; the self-nature being empty and clear, the essence being the radiance of compassion appearing in various ways, which is the sign that the three bodies are perfectly complete. Third, among the five doors of merging, the sphere is the Dharmakaya, the essence is the Sambhogakaya, the appearance is Kuntu Zangpo, emptiness is Vajrasattva, and the nature of the Nirmanakaya, which is all-pervasive, merges into self-arisen wisdom. Third, summarizing the meaning by how everything merges into the self-arisen wisdom of the Dharma-nature without good or bad, acceptance or rejection, divided into two parts: asking in a fearful manner whether the uncreated Dharma-nature does not arise, and whether inverted appearances also merge; showing that everything appears as the play of self-arisen wisdom, therefore merging into the intention without acceptance or rejection, good or bad. The fifth meaning is the thirty-fifth chapter, the self-arisen wisdom of mind-essence, from the very beginning, transcends cause and effect, effort and seeking, therefore the self-nature, great perfection, is naturally accomplished, divided into two parts: the doctrine and the explanation. There are two parts to it: generally showing, and specifically explaining to show the nature of the eight meanings of the Dharma-nature transcending effort and seeking, and the meaning that the causal vehicle does not truly understand.
Chinese
已经显示。勤奋努力本身会欺骗真实的意义，因此被称为罪恶。然而，由于它被说成是引导不幸的方式，因此表明它不是所有大圆满状态的实践领域。第六个意义是，心的状态，普作王（Kunjed Gyalpo）中包含了一切，并且如何将自性、本体和慈悲这三种转化为三身，在显现的意义上，没有作为和努力，自然圆满的第三十六品分为两部分：教导和解释。其中有三个：简要地展示了从自生智慧的空明无碍的力量中显现出轮回和涅槃的方式。关于如何转化为身、语、意的问题和答案的一般性展示。以及详细解释显现为身的坛城，声音为语的坛城，以及显现为五境的觉知本质，不可思议的平等性为意的坛城的答案。如果不对其进行预言，就会有无法遇到普作（Kunjed）的过失，如果无法遇到，就无法看到自己的自性法身，并且努力会变得毫无意义，因此被劝告要进行预言，这是结尾的总结。第七个意义是，对于心性自性清净的意义，从一开始就无需禅修，自然成就的第三十七品分为两部分：教导和解释。其中有四个：一般性地展示了心性不可禅修的本体。详细地解释了禅修会误入歧途的自性。很好地展示了如实的心性，远离改造和伪装的放置方法。以及如实放置心性的本体，成就菩提的方式。第二部分分为两部分：通过展示因果来简要地展示勤奋努力的禅修，以及声闻和独觉的舍弃的过失，菩萨的净化的过失，克里亚瑜伽的加持和禅修的过失，内外两派的寻找和成就的过失，以及无论做什么勤奋努力的禅修，都会舍弃自心的过失的详细解释。第八个意义是，对于从一开始就完全清净的心性，下乘通过见、修、行来寻找，从而转变为迷误和障碍的方式，阿底瑜伽要证悟的第三十八品分为两部分：教导和解释。其中分为两部分：直接展示迷误和障碍，以及将其转化为大圆满。第一部分分为三部分
English
It has been shown. Diligent effort itself deceives the true meaning, therefore it is called sinful. However, since it is said to be a way of leading to misfortune, it shows that it is not the practice field of all Great Perfection states. The sixth meaning is that the state of mind, Kunjed Gyalpo, includes everything, and how the three, nature, essence, and compassion, are transformed into the three kayas, in the sense of appearance, without action and effort, the spontaneously perfect thirty-sixth chapter is divided into two parts: teaching and explanation. There are three of these: Briefly showing how samsara and nirvana appear from the power of the self-born wisdom's empty clarity and unobstructedness. A question and answer about how to transform into body, speech, and mind is generally shown. And the answer that explains in detail the appearance as the mandala of the body, the sound as the mandala of the speech, and the nature of awareness appearing as the five objects, the non-conceptual equality as the mandala of the mind. If it is not prophesied, there will be the fault of not encountering Kunjed, and if it is not encountered, one will not see one's own nature dharmakaya, and effort will become meaningless, so one is advised to prophesy, which is the conclusion of the ending. The seventh meaning is that for the meaning of the mind's self-nature being pure, from the beginning there is no need for meditation, the spontaneously accomplished thirty-seventh chapter is divided into two parts: teaching and explanation. There are four of these: Generally showing the essence of the mind that cannot be meditated upon. Explaining in detail the nature of going astray by meditating on it. Showing well the method of placing the mind as it is, free from modification and disguise. And the way in which enlightenment is accomplished by the essence of placing the mind as it is. The second part is divided into two parts: briefly showing the meditation of diligent effort by showing cause and effect, and the fault of the abandonment of the Hearers and Solitary Realizers, the fault of the purification of the Bodhisattvas, the fault of the blessing and meditation of Kriya Yoga, the fault of the searching and accomplishment of the two Inner Schools, and the detailed explanation of the fault of abandoning one's own mind by whatever diligent effort meditation is done. The eighth meaning is that for the mind that is completely pure from the beginning, the lower vehicles search through view, meditation, and action, thereby transforming into delusion and obscuration, the thirty-eighth chapter for Ati Yoga to realize is divided into two parts: teaching and explanation. It is divided into two parts: directly showing delusion and obscuration, and transforming it into Great Perfection. The first part is divided into three parts