English
In the expanse of... Awareness, like a child, arises and ceases without interruption, merging into the luminous, clear essence of the expanse. Solitude is not following the movements of the mind, transcending actions and desires, and abiding in the solitude of the unchanging essence. What is called arising from karma is the self-arisen primordial wisdom arising from the wisdom of realizing that the meaning abides as it is. Afflictions, the all-afflictions of close affliction. What is called affliction is the five, such as desire. Or affliction is ignorance, craving, and grasping. Close affliction is formation and existence. Afflictions such as desire are the twenty-four afflictions from samsara. Completely abandoning even the imprints. What is called completely abandoning even the imprints is the direct teaching of the pith instructions of the Spyi ti. This Dharma's scripture reveals the naked body, without abandoning the imprints and the five poisons, etc., it is pure from the beginning. Signs dissolve in their own place. The nature of mind is primordially enlightened. Or, what is called with imprints is connected with the yogi. What is called "pa" is liberation with imprints due to the distinction of realizing the nature of reality. What is called completely abandoning is that the essence is pure from the beginning, therefore it is completely abandoned. Or, for the yogi who realizes the ultimate truth, even with imprints, it is self-purifying, self-awakening, self-liberating. Since all afflictions do not abide without being abandoned, it is called completely abandoning. Primordial purity, great luminosity, completely empties samsara. The unborn essence is pure from the beginning, without deliberately looking at any faults to abandon, without looking at any qualities to cultivate, in the natural state, transcending, clear, and awakened, all appearances and existences are self-liberated, therefore it is said to be completely abandoned. Great compassion, wisdom, means. What is called great compassion is threefold: compassion that grasps directions, compassion that pervades all, and compassion that does not grasp anything. What is called great is the great perfection of compassion. Wisdom is realizing the meaning of unborn primordial purity. Means is accomplishing the benefit of sentient beings. Having meaning, accomplishing the benefit of beings. What is called having meaning is the meaning of essence. Great luminosity accomplishes the benefit of beings. Abandoning the meaning of all perceptions. What is called perception is abandoning the meaning of the perceptions, formations, and consciousness of sentient beings. Consciousness
Chinese
意思是断绝。（断绝）这样说，以本净光明觉悟的力量，断绝于无色界四处化生的识和事物。一切有情皆具心境。这样说，有情是指具有恶分别。一切皆具心境是指具有烦恼的心，具有心的识。一切佛陀的心智慧。这样说，清净是指已作的诸法清净，广大是指无所作为，远离戏论之义广大。心智慧是指真实的心之意念，无生而觉知。一切有情皆住于心。这样说，一切有情的心中，精要无生而遍布，因此安住。彼等与心相应而入。这样说，一切有情的心是平等性，于诸佛和一切众生，与心相应而入。一切有情皆令心满意足。这样说，一切有情的心，以无生本净的意念而令满足或欢喜。一切有情的心欢喜。这样说，所有这些有情，以上师的教言，精要无生本净，超离心识，无所作为的分别念，无实性的真实自解脱成佛，无身之身即是无生，因此才期望的佛陀自己没有成就，所以心欢喜。成就究竟，没有错谬。这样说，错谬从根断绝，错觉消失，显示果完全成就。成就，是指九乘次第获得九种不同的成就果的方式。以没有究竟的错谬来显示的有九种，即九乘次第以六义之门修持而成就后，错谬从根断绝，果究竟的有九种。声闻阿罗汉以最初进入之门，行为的事业，守护的戒律，修习的次第，觉悟的见解，修持的方法之门来修持，成就究竟的果是获得阿罗汉佛。同样，最初进入之门等等，六义成就但没有完成终极的果。果对于一切都应如是理解。独觉的成就之果是，获得如犀牛角般独自安住的佛，菩提心。
English
The meaning is to cut off. It says, by the power of realizing the primordially pure clear light, it cuts off the consciousness and things that arise in the four formless realms. All sentient beings possess a mind-object. It says, sentient beings refer to those with negative thoughts. All possess a mind-object means possessing an afflicted mind, possessing the consciousness of the mind. The heart-wisdom of all Buddhas. It says, purified means the purification of all phenomena that have been done. Expanded means the meaning of being free from elaboration and without action is expanded. Heart-wisdom is the correct intention of the heart, knowing without arising. All sentient beings abide in the mind. It says, in the minds of all sentient beings, the essence pervades without arising, therefore it abides. They enter in accordance with the mind. It says, the mind of all sentient beings is equality itself, entering in accordance with the mind for all the victorious ones and beings. All sentient beings are made content. It says, the minds of all sentient beings are satisfied or delighted by the intention of unborn primordial purity. The minds of all sentient beings are joyful. It says, all those sentient beings, through the guru's instructions, the essence is unborn primordial purity, beyond mind, actionless conceptual thought, unreal reality, self-liberated Buddha, the body without a body is unborn, therefore the hoped-for Buddha is not self-accomplished, so the mind is joyful. Accomplishment is complete, without error. It says, error is cut off from the root, illusion disappears, showing that the result is completely accomplished. Accomplishment means that the nine vehicles successively obtain nine different ways of accomplishing results. There are nine ways of showing that there is no ultimate error, that is, after the nine vehicles successively cultivate and accomplish through the six meanings, error is cut off from the root, and the ultimate result is nine. The noble Hearers cultivate through the door of first entering, the activity of behavior, the discipline of protection, the order of meditation, the view of realization, and the means of practice. The result of complete accomplishment is the attainment of the Arhat Buddha. Similarly, the door of first entry, etc., the six meanings are accomplished but the ultimate result is not completed. The result should be understood in the same way for everything. The result of the accomplishment of the Solitary Realizer is the attainment of the Buddha who abides alone like a rhinoceros horn, bodhicitta.
Chinese
通过殊胜乘以六度波罗蜜多之门修持，获得成就之果，即普光佛。通过作密的三净之门修持，获得三族怙主之果。通过邬波耶以沐浴和洁净之门修持，获得成就之果，即四种姓之果。通过瑜伽以四种神通和五种现证菩提之门修持，获得成就之果，即成就五部佛。密宗内道方便续玛哈瑜伽，首先进入之门，守护之誓言，行持之方便，证悟之见解，修习之次第，修持之方便这六门修持，通过三摩地三种和近修、修持四种之门，成就究竟之果，即获得金刚持之佛果。阿努以界和智慧之门修持，获得成就之果，即大金刚持，也就是圆满受用之果。阿底瑜伽以无勤作修持之门修持，获得本来成佛之果。如是，以九乘获得成就究竟之果。这些之中，总的来说，大圆满瑜伽特别超胜，驳斥如下：如是九次第乘，希求勤作意愿之果，乃是造作，故有生灭。希求期望之果，非为真实之果。于此，我的大圆满瑜伽，超越一切，特别殊胜，从无底无垠之界中，证悟解脱边际之义，成就无生本来清净之见，原始本然之精要，即是真如之果。从本以来证悟自性而成就，不是希求期望勤作之果。如是说。大圆满驳斥九乘，如上九次第乘，所获得之果之境，和能获得之堪布二者，境和有境二者，勤作期望者，欲求成佛者，沉沦于轮回之深渊。如是说。经中也说：阿努以下之乘，是虚妄之语，步入歧途，确定是徒劳无益。大威力者说：无佛故，亦无佛名。
English
Through the Supreme Vehicle, practicing through the gate of the six perfections, one attains the fruit of accomplishment, which is the Buddha of All-Pervading Light. Through Kriya, practicing through the gate of the three purifications, one attains the fruit of the three-family protectors. Through Upaya, practicing through the gate of bathing and cleansing, one attains the fruit of accomplishment, which is the fruit of the four castes. Through Yoga, practicing through the gate of the four miraculous powers and the five manifest enlightenments, one attains the fruit of accomplishment, which is the accomplishment of the five-family Buddhas. In the Secret Mantra Inner Path, the Maha Yoga of Means, practicing through the six gates of the first entering gate, the vows to be protected, the means of conduct, the view of realization, the stages of meditation, and the means of accomplishment, one attains the ultimate fruit of accomplishment through the three samadhis and the four approaches and accomplishments, which is the attainment of the Buddha Vajradhara. Through Anu, practicing through the gate of space and wisdom, one attains the fruit of accomplishment, which is the great Vajradhara, that is, the fruit of perfect enjoyment. Through Ati Yoga, practicing through the gate of no effort or practice, one attains the fruit of primordial Buddhahood. Thus, through the nine vehicles, one attains the ultimate fruit of accomplishment. Among these, the Great Perfection Yoga is particularly superior, refuting as follows: Thus, through the nine successive vehicles, the desired fruit of effort and aspiration is conditioned and subject to arising and ceasing. The fruit of desire and hope is not the true fruit. In this, my Great Perfection Yoga is superior to all of these, transcending and surpassing them. From the midst of the boundless expanse, by realizing the meaning of liberation from all limits, one accomplishes the fruit of the unborn, primordially pure view, the essence of the original, naturally abiding state, which is Suchness itself. From the beginning, realizing and accomplishing one's own nature, it is not the fruit of desire, hope, effort, or practice. Thus it is said. The Great Perfection refutes the nine vehicles: As above, through the nine successive vehicles, both the object to be attained and the teacher who attains it, both the object and the subject, are those who strive and hope. Those who desire to accomplish Buddhahood fall into the depths of samsara. Thus it is said. Also in the scripture it is said: The vehicles from Anu downwards have entered a path of false words, and it is certain that their effort is meaningless. The Great Powerful One said: Because there is no Buddha, there is also no name of Buddha.
Chinese
这就是无作勤奋之前的状态。如是说。断除一切错误。意思是，如果了解了无生本净的密意，就能断除一切错处和迷途，以及一切作为和勤奋。三义无犹豫之智。意思是，抓住文殊真实密意的来源有三：义深，义广。义大，无等，极寂静。意思是，三大教集，若对此没有怀疑和犹豫，则意义完全成就。或者说，意义圆满有三：基无生，道本净，果超离心意的意义这三者，要以无犹豫之智来确定无疑地证悟。一切义功德三者的主宰。意思是，那是所有功德中最殊胜的，是过去现在未来一切佛陀功德的精华汇聚之处，有缘者能够证悟和受持。五蕴义，三时中。意思是，其中的五蕴是：色蕴，受蕴，想蕴，行蕴，识蕴这五者。三时是指：过去，现在，未来这三者。度是指外境的法界，显现而无自性，如镜中之像。一切刹那皆分判。意思是，过去，未来，现在三者中，是现在的刹那。一切分判是指，心念流动的分判，即外显现境的解脱方式，中间意、觉、心的解脱方式，内里普贤法性中解脱这三者。知基为空性，并且觉、意、心、智，自性清净自解脱。显现，自显现自解脱这三者。或者说，心或念、觉、意的流动，不追断过去，不迎候未来，现在的觉知不落入因缘，因此称为分判。一刹那成正等觉。意思是，如上所说那样修持，一句诀窍，无有任何显现，显现处即解脱。证悟此，一刹那间。空性中万法生，空性中解脱。无生本净，圆满成佛。如是说。一切佛的自性。