English
This is the yogi who initially did not see. The word "doing" is used for the beginning of the intermediate characteristic. Pursuing and showing the basis refers to, in the four conducts, regarding the objectless wisdom, nowhere placed, self-immovable state as equal to wisdom, that is, non-dual. The connecting word refers to learning based on the second samadhi. In order to show that itself, the field of sentient beings transforms, merging with that non-duality into the Dharmadhatu, for the sake of those to be tamed, no matter how many confusions there are, the basis for generating the five complete Bodhicitta is: through wisdom, recognizing the great compassion that is free from objects, without suffering and continuous meaning. Objectlessly, meditating on self-manifesting wisdom is inseparable from the equal Dharmadhatu. What is considered the third Dhyana? Everything is the characteristic of method. Method upon method is complete play. This means that the self-nature of the two things being complete is the reason for the five languages or natural accomplishment. The nature of mind is the nature of letters, and it is also the cause and nature, in reality unborn. The letter of the heart is the method of natural perfection. In that itself, the wisdom seen in this way without entering and giving is the method of descending. In that, learning the three subtle and coarse yogas is merely the remembrance of temporary equipment. In order to show four and five, the method arising from the great method, in the manner of one transforming into many, showing one body objectlessly, appearing as the bodies of many victors, like the ocean and stars, self-illuminating without inner and outer distinction, because it does not obstruct appearance, it is the method. By showing that itself, at the time of obtaining the yoga of control, countless victors appear, therefore, after learning the thirteenth, being able to produce any magical power is called the inconceivable method. Therefore, at the time of fabrication, although there are internal parts, at this time the four miracles appear without doubt. In order to show the final yoga, that is the supreme Bodhi Vajra, pursuing refers to the samadhi after learning the thirteenth, from that being able to be competent, obtaining the empowerment of Vajradhara. Obtaining wisdom refers to, making manifest the self-nature wisdom of the non-duality of the two truths, is completely purifying attachment to extremes, without alternating truth and falsehood, naturally accomplished.
Chinese
因此是金刚，是精华所在。此外，在后续的续部之王中说： “ཅ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字是见未见之义，མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字以不生之语不摇动，ཀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字以悲心行瑜伽，ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字以杖结合ཀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，一心忆念自语，那是命根的五种瑜伽。” 如是说，故无疑虑。在其他道中，如幻化海中说： “自性智慧无边者，具方便与业之士夫，一切行持皆应取，轮回与寂灭之因。应取贪执之誓言，一切皆为方便与智慧故，互相施舍之方便即是，以心之边际开启门，自显以方便结合处，双运大方便由此生，无二智慧大金刚，从他因缘所生者。” 如是说。那么，如果果由道所赐予而最初生起吗？ 无论说多少口耳相传，真正意义的精华是，无论从何处寻找也找不到，自明无垢是清净，如是于一切因果乘中修习，虽为果之义而努力，然不谬误的究竟果，为了自身不从他处生，寻求者如山鹿越过人境边际。因此，从无所得中，寻找并获得谬误的执着，只是假立名称，而其体性本即安住于四清净三处。因此，为了不误地显示此不共之道，对此常习恒常沐浴，即是寻获之殊胜，趋近与显示基础，是无二因果之词与义。不遗余力地确定自他，圆满见，分辨修习两种方式，以超离数量、时间、相状，将事物与清净之道结合，未得而无所得，是无行而行之义，于任何事物皆不执着，为了不杂染而圆满之大位，那是无误之道，ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字以藏文完全概括。” 如是说。如果认为什么是菩提的特征？ 如是真如之智慧，不可说为一或此，于无二法界之自性中
English
Therefore, it is Vajra, the essence itself. Moreover, in the later King of Tantras, it is said: "The syllable ཅ་ (Tibetan, Devanagari, Romanized Sanskrit, meaning of the syllable 'ca') means seeing the unseen. The syllable མ་ (Tibetan, Devanagari, Romanized Sanskrit, meaning of the syllable 'ma') is unshaken by the word of the unborn. The syllable ཀ་ (Tibetan, Devanagari, Romanized Sanskrit, meaning of the syllable 'ka') practices yoga with compassion. The syllable ཨ་ (Tibetan, Devanagari, Romanized Sanskrit, meaning of the syllable 'a') combines the staff with the syllable ཀ་ (Tibetan, Devanagari, Romanized Sanskrit, meaning of the syllable 'ka'). One-pointedly remembering one's own words, those are the five yogas that sustain life." As it is said, there is no doubt. In other paths, such as in the Ocean of Illusions, it is said: "The self-existing wisdom, without limit, is for the individual with skillful means and actions. All conduct should be adopted, as it is the cause of samsara and nirvana. One should adopt vows of attachment, as everything is for the sake of skillful means and wisdom. The means of mutually bestowing is, by opening the door with the edge of the mind, the union of self-appearance with skillful means arises from that. The great union arises from that, the non-dual wisdom, the great Vajra, arises from other causes and conditions." As it is said. So, if the fruit is bestowed by the path, does it arise from the beginning? However many oral transmissions are spoken, the essence of the true meaning is, if it cannot be found no matter where it is sought, self-awareness, without obscurations, is pure. Thus, even if one trains in all the vehicles of cause and effect, striving for the sake of the fruit, the ultimate, unerring fruit does not arise from elsewhere for oneself. Seeking it is like a mountain deer crossing the boundary of human territory. Therefore, from the absence of anything to be obtained, the clinging to error is sought and labeled as 'found,' but its essence is inherently abiding in the four purities and three places. Therefore, in order to unmistakenly show this unique path, constantly practicing continuous bathing in it is the supreme of finding. Approaching and showing the basis are the words and meanings of non-dual cause and effect. Having completely determined self and other without exception, perfecting the vision, distinguishing the practice of the two modes, by being distinct from number, time, and characteristics, combining things with the pure path, and the unobtainable being made obtainable is the meaning of going without going. Not grasping onto anything at all, for the sake of the great position that is unmixed and complete, that is the unerring path. The syllable ཨ་ (Tibetan, Devanagari, Romanized Sanskrit, meaning of the syllable 'a') completely summarizes it in Tibetan." As it is said. If one wonders what the characteristics of enlightenment are, the wisdom of suchness cannot be spoken of as one or this, in the nature of the non-dual realm.
Chinese
无。三者以多种方式显现和延伸。如是自然成就之义，无有错谬，无有造作，是为圆满之境的特征。不舍弃一切边，或离或合，圆满之心性，以自显现作为个别之法，甚至无法用一种方式来表达。因此，它也不存在于多种法中，因为在任何情况下，它都是与自证的无限和分离的。那么，难道它不显现任何功德吗？与边之戏论分离的心性，身语意不可思议，在庄严的轮中自显现的程度，超越了分别念的衡量。因此，被称为加持、奇妙、无边、至高。如果将果进行总结，有人会认为它是坟墓的聚集。所谓“义集四十二部经典”，从最初的蕴等开始，就在四十二种智慧手印的坛城中成佛，这是必须确定的，是经教自性之续。因为其他人只说表面的，所以看不到这个。因此，宣说超越它的意义。“意义是纯净的道，由于自己的想法而迷惑。”如幻化网中所说：“十方三世诸佛的自性，不尽的轮是自显现的意义。由于无明而迷惑的众生，将加持视为神，将功德视为神。想要显现、轮流安放、随心所欲等等，想要胜过他人，这是错误的道路。就像用手指触摸天空一样，错误不会变成正确。”这样说。如果问它的自性是什么？一切都是自证菩提心，这被说是经教的量。这是降下四量的意义。所谓显现和执着，四者合一的自性，就是觉性和光明，不舍弃任何边，圆满成就，显现不动的意义，就是远离增益和损减的真理。这与用额头的理由来证明是分离的。从根本上说，经教、理性和现量以及非共同的后量等宗派已经成立，因此是无错无谬的所知。其余的与根据情况与禅修道相关联地解释。什么是禅修道呢？观想三种清净的方式。所谓器情清净的意义，是用三种方式来决定的。那本身是如何的呢？
English
None. The three appear and extend in various ways. Thus, the meaning of spontaneous accomplishment, without corruption or fabrication, is the characteristic of the complete expanse. Not abandoning all extremes, either separate or combined, the nature of mind, with its self-appearance as a distinct dharma, cannot even be expressed in one way. Therefore, it does not exist in multiple dharmas either, because in any case, it is only separate from the infinity and self-awareness of self-cognition. Then, does it not appear to have any qualities? The nature of mind, separate from the elaboration of extremes, the immeasurable body, speech, and mind, the extent to which it self-appears in the wheel of ornaments, is beyond the measure of conceptual thought. Therefore, it is said to be blessing, wondrous, infinite, and supreme. If the fruit is summarized, one might think it is a collection of tombs. The so-called "meaning-condensed forty-two scriptures," from the aggregates and so on, from the beginning, enlightenment in the mandala of the forty-two wisdom seals is the lineage of the self-nature of scripture, which is certain to be only the object to be accomplished and the supreme object of knowledge. Because others only speak of the surface, they do not see this. Therefore, they speak of a meaning superior to that. "Meaning is the pure path, delusion arises from one's own thoughts." As it says in the Magical Net: "The essence of the victorious ones of all directions and times, the inexhaustible wheel is the meaning of self-appearance. Those who are deluded by ignorance see blessings as gods and qualities as gods. Wanting to appear, taking turns, wanting whatever the mind desires, etc., wanting to surpass others is a mistaken path. Like touching the sky with fingers, error will not become correct." Thus it is said. If one wonders what its essence is, everything is self-aware bodhicitta, which is said to be the measure of scripture. This is the meaning of the four measures being lowered. The nature of appearance and attachment, the four combined, is awareness and clarity, not abandoning any extreme, spontaneously accomplished, the meaning of appearing immovable is the truth, free from imputation and diminution. This is separate from being proven by reason on the forehead. Fundamentally, the tenets of scripture, reason, direct perception, and uncommon inference, etc., have been established, so it is the object of knowledge without error or corruption. The remainder is explained in connection with the stages of meditation according to the situation. What is the path of meditation? Meditating on the way of the three purities. The meaning of explaining the purity of the vessel and its contents is decided by three aspects. How is it itself?
Chinese
应当使觉性自明而不动摇。关于“做”的关联之声，譬如太阳不寻找到来一样，虽然说在名言中平等安立，但因为事物自性没有心识跟随的缘故。“没有差别，不做不为。”这样说了。心想自性为何之故？“汇集五种精华的大方便，说一切众生自性中安住。”因为一切法不间断地以五种果实自显。因为六道轮回没有所依和能依，具有道和果五种自性。于《利他幻化海》中说：“精华是觉性的本体，以方便父佛母智慧明，彼即具有五种所依能依，自住于方便的自性中，一切烦恼种子也安住，因此不依赖于他。”这样说了。是第一瑜伽之义。心想如何开示彼即受用？“没有穷尽之时，如意宝，贤瓶和如意宝，如意树和珍宝王，不是从他处而来，是自心福德稳固。”说的是，无尽庄严轮的果实受用，如同离增减、满足希求的如意宝。不是从其他因缘而来，譬如欲天和人王，以及天龙的贤瓶，宝藏和珍宝如意树，以及袋子也不是从别处而来，而是成为福德具力的觉性自显现一样。因此，大胜义的事物，因为与有漏法不同，所以说天魔等存在的财物不是珍宝，说了本体和境的有漏二者都分离。剩余的是开示特殊本体。那事物是什么呢？“彼即宝藏是珍宝，具有身语不可思议，庄严坛城不可思议。”说的是，菩提的宝藏将要解说为仅仅汇集七种，勇猛是满足希求和没有增减，与离分别的四法结合。它的体性和量度是从一多中解脱，于一中也圆满具足的坛城，是言说思虑之外的，一切