Chinese
निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है। निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。 निश्चित रूप से बुद्धत्व की प्राप्ति होती है。
English
Also, it is said, "The true meaning of understanding, with the intention of delivering beings." It means that having recognized phenomena as being like illusions, one generates great compassion for beings. With the wisdom that possesses the suchness of emptiness for forms and so on, one wanders everywhere like a lion, without being timid due to conceptual thoughts. "Having stabilized one's own mind, without abiding anywhere," means that having stabilized the mind by being free from the conceptual thought of grasping, and because there is no attachment to the five objects, it is called not abiding anywhere. "One should enter with true view," means that one should enter into phenomena as if they were reflections and echoes. Having thus shown the conduct of the sole hero of the generation stage and the regent, now the conduct of the perfection stage of the pāramitās will be explained. "The characteristics of the aggregates and elements, etc.," means that the nature of the three realms, the nature of the aggregates, elements, and sense bases, should be known as being like dreams and illusions, all phenomena. "Liberation from all obscurations," means that by means of being separated from the eighty natures, like the bodhisattva Dharma Supreme, by enjoying with a mind that is not attached to the five desirable qualities, one should "live possessing power," as it is said. "Likewise, the eight worldly dharmas," means that because one is far removed from gain and loss, fame and infamy, praise and blame, happiness and suffering, it is the pāramitā of non-conceptualization. Therefore, it is said, "Always be without conceptualization, and surely determine non-duality. By practicing the six pāramitās, Buddhahood will surely be attained." It means that by being free from the conceptual thought of grasping, the nature of virtue, the accumulation of dharma, the six pāramitās, the four immeasurables, and the four objects of gathering, by means of the method of benefiting sentient beings, although one is powerful for the sake of sentient beings, one should not examine sentient beings as "This is to be tamed, this is the one who tames." Having thus explained the conduct of the six pāramitās, now the conduct of completely overcoming the directions will be explained. "With a mind focused on enlightenment, one begins the conduct of completely overcoming the directions."
Chinese
说的是，以深广的菩提心为目标，以具备方便和智慧的自性，如实获得灌顶智慧，并持续显现的意义，从而习惯它。这就是所说的。这样，如果背弃所有的疑惑，就能在此生获得成就。通过从所有分别念中解脱，以能显现一切的遍照庄严所取，以不动庄严能取，即是从所有分别念中解脱的。 有情众生思想的差别，指的是以贪执的道路、解脱的道路和自身特别安住的次第，通过幻术、阳焰和水月等的结合，享用一切器情世界。由于从法界中产生，独自一人游走。指的是以对五种欲妙进行分别念，所缘是普遍寻思的色等，以及没有分别念，由他者所支配的色等所缘，以及以无二之心所缘法性的色等，因此是无伴侣的独自游走。以无疑惑的心，指的是以没有贪嗔痴疑惑的心，如所愿地享用。为什么没有疑惑呢？因为三界一切，都是他的享用之义。指的是身体和处境一切，都是知识的无分别念享用之义。如《集续后分》所说：五智的自性是色，五大的体性。因此，为了利益修行者，金刚萨埵显现。这就是所说的。常与禅定相应，指的是获得灌顶智慧后，了悟所取无自性，并了悟所触之法性，从而知晓一切法的纲要和广说。那时，十一地智慧生起的如来也不屈服，更何况是仪轨等的影像呢？这些事物都是自性，是菩提心的自性。这样说，指的是一切事物的自性是那
English
It is said that by aiming at the profound and vast Bodhi, with the self-nature of possessing skillful means and wisdom, obtaining the empowerment wisdom as it is, and continuously maintaining the meaning of manifestation, thereby becoming accustomed to it. This is what is said. In this way, if all doubts are turned away, accomplishment will be attained in this very life. By being completely liberated from all conceptualizations, the apprehended is adorned by the all-illuminating, and the apprehender is adorned by the immovable, which is liberation from all conceptualizations. The difference in the thoughts of sentient beings refers to the enjoyment of all containers and contents through the combination of illusion, mirage, water moon, etc., by the path of attachment, the path of liberation, and the order of one's own special abiding. Because it arises from the realm of Dharma, one walks alone without a companion. It refers to the object of focus being the form, etc., that is universally contemplated by discriminating the five objects of desire, and the object of focus being the form, etc., that is dominated by others without discrimination, and the object of focus being the form, etc., of the nature of Dharma with a non-dual mind, therefore it is walking alone without a companion. With a mind without doubt, it refers to enjoying as desired with a mind without doubt of attachment, hatred, and ignorance. Why is there no doubt? Because all three realms are the meaning of his enjoyment. It refers to the meaning of the enjoyment of all bodies and environments by the non-discriminating mind of knowledge. As it is said in the latter part of the Collected Tantras: The nature of the five wisdoms is form, the essence of the five elements. Therefore, for the benefit of practitioners, Vajrasattva appears. This is what is said. Always associated with meditation, it refers to, having obtained the empowerment wisdom, realizing that the apprehended is without self-nature, and realizing the nature of the tangible, thereby knowing the outline and extensive explanation of all dharmas. At that time, even the Tathagata who has arisen with the wisdom of the eleventh ground does not submit, let alone the images of rituals, etc.? These things are all self-nature, the self-nature of Bodhicitta. It is said that the self-nature of all things is that