English
Ga. I, the All-Creating One, am the Great Perfection. Because the Great Perfection is spontaneously accomplished, it is taught that activities are fundamentally not to be sought. Thus and so forth. For the eight with effort, each with its own practice, activities can be sought with expectation, but in Ati realization, it is shown that they are not. Seventh, from that very text: Because of entering the state of non-seeking at once, it is determined that there is no cultivation on the ground. Thus, it shows the forty-ninth chapter, which teaches that there is no cultivation on the ground. This has four points: To apply cultivation and progression to what is not to be cultivated and progressed in the Great Perfection is to include faults. The cultivation and progression of the three bodies is provisional and not definitive. To advise that there is no cultivation in the definitive teaching, but to include the fault of cultivation. Finally, to point out that the mind of enlightenment is the ground of all. Furthermore: O Great Mind! I, the All-Creating King, reside as the essence of enlightenment for all. The nature of the mind of enlightenment is the palace of the sphere of reality. All Buddhas of the three times and all sentient beings of the three realms, in that place of vast mind, there is not one who does not reside. It is the place and ground of all, residing there without separation. There is no need to cultivate and progress in it. Through such means, the eight vehicles with effort have obscurations purified and attained on the path and fruition levels. However, in Ati realization, it is shown that obscurations are not purified and attained sequentially on the path and fruition. Eighth, from that very text: Because of the uncultivated, clear light wisdom, the supreme path, it is determined that there is no progression on the path. Thus, it shows the chapter "I am One," which teaches that there is no progression on the path. This has five points: To apply falsehood to the Great Perfection, where there is no progression on the path. To show that progression is possible in the teachings of the three bodies is to lead astray. To advise not to progress is to include the fault of progression. To show that it is not accomplished by desire, but is accomplished by the abiding of non-desire in its own nature. To show that accomplishment from another is provisional and not the definitive teaching of oneself. Furthermore: O Great Mind, listen! I, the All-Creating King, am the mind of enlightenment. The mind of enlightenment is the great path of all, the place, the realm, and the Buddha ground, the three. It is not elsewhere, but abides here in its own nature. Dharma.
Chinese
之界与法性在此处。虚空之界与宫殿在此处。佛陀之境是菩提心。没有通往其他地方的道路和处所。行走也无法到达虚空之路。如是等等，对于有勤作的八乘，有特征的五道和真言的三道可以通行。对于证悟心性大圆满而言，则显示没有道路可以通行。第九是，出自彼处：彼者不寻因缘而生，自生智慧无垢而决定。如是说，第五十品显示自生智慧无垢之品，此中有三：阿底自生智慧不于对境而思，三身之智慧于对境而思而显示为识相，以及二者之差别。又是，嗟！大心者谛听！智慧智慧之所言，智慧本即是智慧。自生智慧本即是智慧。于对境而思之智慧，非是从对境所生之自生。仅无对境时则不显现。因此是自生智慧，本即是智慧之智慧。智慧即是施设于彼。如是等等，对于有勤作的八乘，显示各自的智慧有边际之垢染。对于心性阿底的自生智慧，则显示没有边际之垢染。第十是，出自彼处：智慧不勤作，自于自身任运成就，不摇动无欲而决定为果。如是说，第五十三品显示自性不摇动之品，此中有二：显示一切不从菩提心而摇动，以及彼者无欲而安住自性而成就。又是，嗟！大心者我证悟！我证悟诸法皆不摇动。普作王导师我即是，于菩提心不摇动，一切不从菩提心而摇动。如是等等，有勤作的八乘认为以因道而获得果，阿底不以心和事物二者存在而证悟，因此于任何边际皆不摇动且无欲而获得果。共同意义之二是必要：出自第八十一品：决定之后无造作无设施，以第四十二品显示必要。
English
The realm and nature of that are here. The realm of space and the palace are here. The Buddha's realm is Bodhicitta. There is no path or place to go elsewhere. Walking does not reach the path of space. Thus, for the eight vehicles with effort, there are five paths of characteristics and three paths of mantra that can be traversed. For the realization of the mind itself, Dzogchen, it is shown that there is no path to traverse. The ninth is: From that very source: That itself, not sought by cause and condition, arises, and self-born wisdom is established as stainless. Thus, the fiftieth chapter shows the chapter of self-born wisdom without obscurations, which has three aspects: Ati shows that self-born wisdom does not conceptualize objects; the wisdom of the three kayas is shown as a cognitive aspect by conceptualizing objects; and the difference between the two. Furthermore: O great-minded one, listen! What is called wisdom, wisdom, is wisdom that has been known from the beginning. Self-born wisdom has been known from the beginning. That wisdom that conceptualizes objects is not self-born, arising from objects. It does not manifest when there are no objects. Therefore, it is self-born wisdom, wisdom that has been known from the beginning. Wisdom is what is designated for that. Thus, for the eight vehicles with effort, it is shown that each of their wisdoms has obscurations of extremes. For the self-born wisdom of the mind itself, Ati, it is shown that there are no obscurations of extremes. The tenth is: From that very source: Wisdom, without effort, is spontaneously accomplished in itself, and is established as the fruit of non-movement and non-desire. Thus, the fifty-third chapter shows the chapter of the nature of non-movement, which has two aspects: It shows that everything does not move from Bodhicitta, and that it is accomplished by abiding in its nature without desire. Furthermore: O great-minded one, realize me! Realizing me, all phenomena do not move. The all-creating king, the teacher, is myself, not moving in Bodhicitta, and everything does not move from Bodhicitta. Thus, the eight vehicles with effort believe that the fruit is obtained by the causal path, while Ati realizes that mind and objects do not exist as two, therefore, it does not move to any extreme and obtains the fruit without desire. The second of the general meanings is the purpose: From the eighty-first chapter: Having been established, without fabrication or arrangement, the forty-second chapter shows the necessity.
Chinese
并且，在《句义释》中，为了阐述确定的十个教言，因为需要前往未被改造的教言，所以阐述了不可改造的意义之必要。因此，第四十二品阐述不可改造之品，此品有三：阐述一切菩提心不可改造，阐述以改造无改的事物不能契合意义，以及阐述改造是正确的教言。也就是， “嗟！大心者谛听！嗟！法身即是菩提心，从菩提心中生出法身，丝毫也无人能改造。因此，佛陀不在心外。”等等，认为过去、现在、未来三世佛可以通过心来获得是改造。在阿底瑜伽中，因为认识到心实际上不存在，所以阐述了不可改造。第三个总义是确定和教诫，第八十一品中说：“第五十七品是交付和教诫。”因此，第五十七品，即交付教言的最后一品，阐述了交付，此品有二：交付于受持，以及教诫于行持。第一部分有三：交付于受持我的五十七种自性，交付于受持如我所说的自性或名称，以及教诫于受持三身从我的自性中产生。第一部分是：“嗟！受持此金刚心！”等等，共有四句。第二部分是：“一切作者是我的自性吗？”共有三句。第三部分是：“从我的三种自性中。”共有三句。第二部分也有三：教诫以言说的狮子行持，并预言一切由自己所作；教诫如我一样行持，不要说成是其他；以及教诫因果乘是我的教言，所以不要在因果之外进行修持。第一部分是：“它的三种教言也是。”共有四句。第二部分是：“我是一切的自性。”共有十三句。第三部分是：“在三身教言之中。”共有十二句阐述。第二，归纳到修持的方面有三：阐述自成因的基础之意义，阐述本体所化之道之意义，以及阐述安住于此的教言果之意义。也就是，在《智慧秘密》中说：“九界二万颂，为了珍宝般的光明而说
English
And, in the Contextual Explanation, to explain the ten definitive instructions, since there is a need to go to the untransformed teachings, it explains the necessity of the meaning of the unmodifiable. Therefore, the forty-second chapter explains the chapter on the unmodifiable, which has three parts: explaining that all Bodhicitta is unmodifiable, explaining that modifying the unmodifiable does not meet the meaning, and explaining that modifying is a correct instruction. That is, "O great-hearted one, listen! O Dharmakaya is Bodhicitta, from Bodhicitta arises Dharmakaya, no one can modify it even a particle. Therefore, the Buddha is not outside the mind," etc., considering that the Buddhas of the three times, past, present, and future, can be attained through the mind is a modification. In Atiyoga, because it is realized that the mind does not actually exist, it explains the unmodifiable. The third general meaning is determination and instruction, in the eighty-first chapter it says, "The fifty-seventh chapter is entrustment and instruction." Therefore, the fifty-seventh chapter, the last chapter of entrusting the teachings, explains the entrustment, which has two parts: entrusting to hold, and instructing to practice. The first part has three: entrusting to hold my fifty-seven natures, entrusting to hold as my nature or name is spoken, and instructing to hold that the three kayas arise from my nature. The first part is: "O, hold this Vajra mind!" etc., there are four verses. The second part is: "Is the all-creator my nature?" there are three verses. The third part is: "From my three natures." there are three verses. The second part also has three: instructing to act like the speaking lion and prophesying that everything is done by oneself; instructing to act like me and not to say it is other; and instructing that the cause and effect vehicle is my teaching, so do not practice outside of cause and effect. The first part is: "Its three teachings are also." there are four verses. The second part is: "I am the nature of all." there are thirteen verses. The third part is: "Among the teachings of the three kayas." there are twelve verses explaining. Secondly, summarizing the aspect of practice has three: explaining the meaning of the spontaneously accomplished cause as the basis, explaining the meaning of the object to be tamed as the path, and explaining the meaning of the instruction as the fruit of abiding therein. That is, in the Wisdom Secret it says: "Nine spaces, twenty thousand sections, spoken for the sake of the jewel-like clarity.
Chinese
啊！那具足九德之心的基础，以珍宝之道来修持，无需勤作，果实自然成就。如大海般深广，基础、道和果实三者，不生不灭，自然成就。在《珍宝灯焰续》中说：基础、道和果实三者，在基础之时没有生，在道之时没有灭，在果之时远离戏论。诀窍是，在《智慧之焰》中说：基础、道和果实三者，不生不灭，自然成就。在《次第结合》中说：阐述了基础、道、果九界之教。因此，心的本性即是实相，作为意义的基础而存在，故为基础；证悟并熟悉此本性，故为道；此本性显现并成熟，故为果。总而言之，在涵盖所有行为的《灯王续》中说：通达实相之基础的道，以及显现之果实三者，仅在有情心中衡量，而不在事物中衡量。因此，通过第四十四品来阐释原因自然成就的基础之意义，在《次第结合》中说：第一阐释原因，以及最初自然成就的基础之意义本身。此外，还阐释了自性本然的智慧明点，唯一且具足五种功德。以上总的来说，是作为所诠释的基础之角度，以及能诠释的词语之基础二者，并非意义的基础，而是能诠释的词语之基础，因为是一切经论的基础。通过所说之连接词等。第二，本质是所调伏者，道的意义是，在那之中说：第二阐释本质。由于所调伏者的分类而产生了五十五种，因此，通过第五十五品来阐释。这有三种：无边无际的见解，无有执着的无为圆满的禅修，以及最终确定的果实。第一种有三种：需要确定的对境，进行确定的黑汝嘎，以及所确定的宗派。第一是，通过显现的经论十部来阐释，在那之中说：通过显现来确立见解的对境明点。第二，确立之理是，通过确定之经论来阐释，又在那之中，对于意义的确定