English
Having done it three times is to see the deity, because it is inseparable from one's own nature. In order to proclaim the ripening vidyādhara, a person with extremely strong wisdom realizes the meaning that is inseparable from everything. And so on. With supreme wisdom, one understands as explained by observation, and in this way, in this very life, one can obtain the vidyā of life and become a vidyādhara, this is certain. If one does not obtain the result in this life due to insufficient effort or being influenced by circumstances, since one has not left that boundary, obtaining the result in the bardo state will be like a lion or a garuda chick, there is no doubt about that. The pith instructions of transference are also not unwanted. In order to proclaim its qualities and results and activities. Equal to Vajrasattva, all supreme accomplishments are perfected. And so on, this is easy to understand. The second Buddha also similarly accomplished benefits. For the spontaneously accomplished ones, the vajra realm. And so on. When subduing the mandala of the Vajradhātu of the Mahāyāna, that very mandala will appear. Because one accomplishes all benefits without changing one's intention, it surpasses the twelve deeds performed by the ten-bhūmi bodhisattvas when crossing over to the other shore. In this way, the blessings here are also shown. It is also not unwanted to have the effortless activity of perfect complete enlightenment, this is common. All dharmas completely. And so on. It is proclaimed that in the boundless spontaneous accomplishment, the three times will not change. The explanation of the eye of the thirtieth chapter is completed. In order to proclaim the three characteristics, the explanation of the eye of the thirty-first chapter will be commenced. All appearances of the gathering of faculties and objects, objects are not existent. And so on. The appearance of the object of delusion does not exist in one's own mindstream, but rather the confused consciousness appears. As it is said. Because the confused appearance of the field of activity itself is the appearance of self-nature. If one measures with the reason of pure equality and history, or with the reason of differentiation, then the basis that arises in the appearance itself, the nature of the imputed is without the nature of a basis, and thus is liberated from extremes. If one measures the sky itself with five ways. These two sentences mean that for the imputed sky itself, the five elements are measured, and one observes in the sky.
Chinese
远离处所且不可得见是为胜义谛。如果认为境并不成立，识只是刹那生灭，那么一切万法的生起处是阿赖耶识。无有根本的刹那生灭等。阿赖耶识是轮回和涅槃中，觉悟与未觉悟显现之因的指示。由于种姓和无色之故，是自生智慧。第九识的自性，由于远离因缘，因此任何事物都无法阻碍它，自性刹那的自显现是方便，任何边都不存在的自性是智慧，即无二。烦恼的分别识是阿赖耶识本身的显现和行境。从“阿赖耶识本身是显现和行境”到“在三界勤奋中觉悟而流转”，烦恼意的特殊对境是阿赖耶识，由于包含四种流转，因此执着于我、乐、苦的执念并不成立。阿赖耶识，即第九识的自性，由于远离恒常，就像在永恒中堆积灰烬一样，没有积累习气的根基，因此烦恼心不会产生我执。阿赖耶识和习气是无二的，没有执着的识可以修饰它，因为它是自然清净的。执着者会在难以解脱的地方徘徊。意的分别识存在于显现和不显现两者之中。从“存在于显现和不显现两者之中”到“这是普遍生起”，意的特殊对境是有为法和无为法。用苏格和芥子修饰的时间，用三种次第来断除。如此一来，执着和分别的坚固分别本身，其自性是不成立的。意的自生智慧是自显现，由于没有八法自主，因此境和识是无二的。它本身不成立的道理是，在三时中，自证的自性远离边际，因此难以获得。显现上不成立的例子就像风一样。在分别的控制下，刹那生灭的恒常意，即跟随五识的刹那生灭，没有恒常，具有恒常，那是因为在四时中，一切法都是自显现的。由于远离自性，因此说：如此一来，诸法皆无实。就像水、风和波浪一样。从“就像水、风和波浪一样”到“不是各自独立”，显示了三识从一体和多体中解脱出来。法界和等性界等，是三识的自性与二界
English
Ultimate truth is non-objective, being devoid of location. If one thinks that the object is not established, and that consciousness exists only momentarily, then the source of all things is the Alaya consciousness. The momentary [consciousness] without a basis, and so on. The Alaya consciousness is the very indication of the cause of appearances, whether one realizes or does not realize samsara and nirvana. Because of lineage and formlessness, it is self-arisen wisdom. The nature of the ninth consciousness, because it is free from causes and conditions, nothing can obstruct it, the self-appearance of the nature's moment is skillful means, the nature without any extreme is wisdom, that is, non-duality. The afflicted consciousness is the very appearance and object of the Alaya consciousness. From "The Alaya consciousness itself is the appearance and object" to "revolving in the diligence of the three realms," the special object of the afflicted mind is the Alaya consciousness, because it includes the four revolutions, the attachment to the concept of self, happiness, and suffering is not established. The Alaya consciousness, that is, the nature of the ninth consciousness, because it is free from permanence, just like piling ashes in eternity, there is no basis for accumulating habitual tendencies, therefore the afflicted mind does not generate self-grasping. The Alaya consciousness and habitual tendencies are non-dual, there is no consciousness of attachment to adorn it, because it is naturally pure. The clinging one wanders in a place difficult to liberate. The consciousness of mind exists in both appearance and non-appearance. From "exists in both appearance and non-appearance" to "this is universally arising," the special object of mind is conditioned and unconditioned phenomena. The time adorned with "se gol" and mustard seeds is cut off by three stages. In this way, the solidified conceptualization of clinging and discrimination itself, its nature is not established. The self-arisen wisdom of mind is self-appearing, because there is no autonomy of the eight dharmas, therefore object and consciousness are non-dual. The reason why it itself is not established is that in the three times, the nature of self-awareness is free from extremes, therefore it is difficult to obtain. The example of non-establishment in appearance is like wind. Under the control of conceptualization, the momentary continuous mind, that is, the momentary [consciousness] that follows the five consciousnesses, without permanence, possessing permanence, is because in the four times, all dharmas are self-appearing. Because it is free from nature, it is said: In this way, all things are without substance. Just like water, wind, and waves. From "just like water, wind, and waves" to "not separate," it shows that the three consciousnesses are liberated from one and many. The nature of the three consciousnesses is the two realms, the realm of dharma and the realm of equality, etc.
Chinese
大智慧的自性中没有许多差别，那也是因为没有以方式混杂的缘故。在一个自性中也无可评论，因此从一中解脱，远离边际，超离言说。为了指示那是何种行境，如《菩提心之如是》中所说：极其不可见，难以测度。等等。诸法的真如，自己的自性不可得，没有成为对境，是任何事物，自性以心难以衡量，因此极难思量。如果问：不可得吗？以极好的福分，对境二谛无别，当下即可见到。从何处来，未来往何处去。等等。所要证悟的心性，也因为远离因缘而远离来去，为了果的自性。因此，如所说般，远离三边，自明是见道。为了指示第一个修道，如《远离能取所取的自明》中所说：在界和智慧的仅仅状态中，也没有执着的自性之觉性，如实地自明，没有作为对境的修习。那是因为什么呢？界和界的智慧也是。说了三个。果是：没有烦恼痛苦。说了两个。为了指示善巧方便无量之行持的第二个自在，如《对于所有无余的众生》中所说：慈悲之索不断绝，从烦恼道中解脱。等等。大慈的体相是没有分别，作用是救度衰败的众生而利益他们。大悲的作用和体相是，与认识到自性的智慧任何也不分离，安置于清净的地上而救护。大喜的作用和体相是，将所化众生安置于佛地，产生安乐，对于事业没有后悔。大舍的作用和体相是，以认识到自他无二，如独子般，什么也不舍弃，不勤作而利益众生相续不断。为了详细指示四门是解脱道，如《诸法全部是空性》中所说：其中没有实体和常有。直到：因为没有相状而不可见。诸法所有，因为自性远离二边，所以是那样。
English
In the nature of great wisdom, there are no many differences, and that is because it is not mixed by methods. There is nothing to comment on in one nature, therefore, liberated from one, it is free from extremes and beyond expression. To indicate what kind of realm it is, as stated in "Thusness of Bodhicitta": Extremely invisible, difficult to fathom. Etc. The suchness of all phenomena, one's own nature is unattainable, has not become an object, is anything, and the nature is difficult to measure with the mind, so it is extremely difficult to contemplate. If asked: Is it unattainable? With excellent merit, the object of the two truths is inseparable, and it can be seen immediately. Where does it come from, and where will it go in the future? Etc. The nature of mind to be realized is also free from coming and going because it is free from conditions, for the sake of the nature of the fruit. Therefore, as stated, the self-illumination that is free from the three extremes is the path of seeing. To indicate the first path of meditation, as stated in "Self-awareness free from grasping and being grasped": Even in the mere state of space and wisdom, there is no grasping, and the awareness of self-illumination as it is, there is no meditation as an object. Why is that? Space and the wisdom of space are also. Three were said. The fruit is: no afflictions and suffering. Two were said. To indicate the second freedom of skillful means and immeasurable conduct, as stated in "For all sentient beings without exception": The rope of compassion is not cut off, liberating from the path of afflictions. Etc. The characteristic of great love is without discrimination, and the action is to save and benefit decaying beings. The action and characteristic of great compassion are that it is inseparable from the wisdom of recognizing self-nature, and it protects by placing it on the pure ground. The action and characteristic of great joy are that by placing the beings to be tamed on the Buddha ground, it generates happiness, and there is no regret for the actions. The action and characteristic of great equanimity are that by recognizing the non-duality of self and others, like an only child, nothing is abandoned, and the benefit of beings continues uninterrupted without effort. To indicate in detail that the four gates are the path of liberation, as stated in "All phenomena are emptiness": There is no entity and permanence in it. Until: Because there is no characteristic, it is invisible. All phenomena, because the nature is free from the two extremes, so it is like that.
Chinese
由于对处所和有处所的执着已断，如虚空般本来未曾造作而安住。极其难以测度，因为在显空之边任何处都不执着，光明而不动摇，即是真如。是空性的瑜伽。为了显示没有疯狂。世间超越和世间的，诸法种种显现也是。等等。由于因果的诸法一切皆是自性，在自明之身和智慧的坛城中显现，因此远离期望。在修道三和四中，观想自己化为本尊。所有菩提心，极其难以测度，深奥。等等。无二的菩提心，不是自续派和依赖的分别者的境。不缘，无所缘。等等。解释自性，自明在三时中找不到本体，因此远离所修、能修、修的本体，如其所是，即是菩提心。诸法一切与菩提心无别是总摄，因为无所总摄而圆满显示，所以这样说了。为了显示修道第一的行持。具足殊胜智慧的士夫，对于任何事物都不执着而行持。等等。以不执着任何行持的智慧摄持，不染着地行持，不退失四种行仪。如是所有显现。等等。对于众生的量度，恒常将所见所闻的法视为真实，不退失地教诫。为了显示无相之门。无论谁处于空性之中，证悟无有的自性。等等。在四种相中，此处证悟空性，不因相而执着为空性的智慧，在如幻的智慧中显现，是修道第二。为了显示自性光明。一切全部是空性，不是无记的顽固。等等。空性是虚假的或传递的象征，法自然不存在，因为自明本性不混杂，且圆满地光明，所以是唯一的智慧。修道最后和最终的道路，在一切自明坛城中升起。对于顿悟者，四道一时圆满。