Chinese
从一切超越而出。从一切言说超越而出。从一切词语的行境超越而出。从一切言语的道路超越而出。远离一切戏论。远离一切取舍。远离一切开合。远离一切分别。不是所考察的。不是分别的行境。从分别的行境中完全超越。因为没有相所以远离相。从相的行境中完全超越。从孩童的行境中完全超越。从一切魔的境地中完全超越。从一切烦恼的行境中完全超越。从意识的行境中完全超越。不是住处。不住处。寂静。是圣者智慧的行境。那些各自以自己来觉知。无垢。无染污。清净。丰饶。殊胜。神圣。 श्रेष्ठ。恒常。稳固。坚固。具有无畏的法性。如来们出现也好，不出现也好，此法界唯是安住。如是宣说，以最后之语，如实地显示了大圆满的本来清净之实相。其中，所谓大圆满之名，乃是自生之智慧，无有局限和偏颇，一切乘之所诠，安住于一个本体而圆满，或者说，一切清净之法，不以分别念刻意衡量，而在觉性之法性刹那间圆满。如《普作王续》云：一圆满，二圆满，于心圆满。一圆满，于心所作圆满。二圆满，于圆满具足圆满。一切圆满，于菩提心圆满。又如《慧海请问经》云：何者于此等清净之法性，显示圆满菩提心之舵轮。彼等菩提心殊胜清净，终不为烦恼垢所染。若能以烦恼染污虚空，则亦能于彼显现踪迹。然自性光明圆满菩提心，彼则永不能为烦恼所染。如是宣说，故大圆满乃法性光明。
English
Transcended from all. Transcended from all speech. Transcended from all realms of words. Transcended from all paths of language. Separated from all elaborations. Separated from all acceptance and rejection. Separated from all opening and closing. Separated from all discriminations. Not to be examined. Not a realm of discrimination. Completely transcended from the realm of discrimination. Because of no characteristics, separated from characteristics. Completely transcended from the realm of characteristics. Completely transcended from the realm of children. Completely transcended from the realm of all demons. Completely transcended from the realm of all afflictions. Completely transcended from the realm of consciousness. Not a place. Not abiding. Peaceful. It is the realm of the wisdom of the noble ones. Those are known individually by themselves. Immaculate. Undefiled. Pure. Abundant. Supreme. Sacred. Excellent. Constant. Stable. Firm. Having the nature of fearlessness. Whether the Tathagatas appear or do not appear, this realm of Dharma is only abiding. Thus it is said, and with the last words, the reality of the Great Perfection, the primordial purity, is shown as it is. Among them, the name called Great Perfection is the self-born wisdom, without limitation and partiality, where all the objects of all vehicles abide in one essence and are perfected, or all the purified dharmas are not deliberately measured by the grasping of the mind, but are perfected in the nature of awareness in an instant. As it is in the Kunje Gyalpo Tantra: One is complete, two are complete, complete in the mind. One is complete, complete in what is done by the mind. Two are complete, complete in perfect abundance. All is complete, complete in the Bodhicitta. And as it is in the Sutra Requested by Blo-gros rGya-mtsho: Those who purify these dharmas and turn the wheel of the complete Bodhicitta, those Bodhicittas are supremely pure, and will never be stained by the dirt of afflictions. If the sky could be afflicted by afflictions, then traces could also be shown in it. But the self-nature, clear light, complete Bodhicitta, that can never be afflicted by afflictions. Thus it is said, therefore the Great Perfection is the clear light of the Dharma nature.
Chinese
显现菩提心之自性，原始清净之体性无谬误，与之相同，在《完全寂灭经》中也说：‘另外，所谓“真实”是世间的“中道”。所谓“圆满”是最终在“中道”上努力，必定会证得无上圆满之智慧。’这段话说明，前者是通过觉知的后验推理所确立的，而后者因为不是心识的对境，所以实际上安住在圣者道的意趣中。所谓阿底瑜伽，如果从词义上来说，阿底是极度的意思，即殊胜、 श्रेष्ठ、 श्रेष्ठ、 顶峰和精华。瑜伽是结合，是所有结合的终极，所以是极度的结合。它本身是所有圆满次第的精华，没有比它更高的修行方法。它能直接揭示如虚空般深奥难测、无生之法性，因此用“大”字来表示。如薄伽梵所说：‘宣说如虚空般不可思议之法，是极其伟大的。’ 这也符合此处的定义。此外，自生之觉性本身就是轮回与涅槃诸法之边际与圆满之方式。那若巴也说： ‘未作造作之觉性禅定明，无作而一切义圆满，自生本初一切之基，无行瑜伽任运成，如是诸法皆圆满，明点无为圆满藏，乐之智慧无分别意，具缘者初即圆满，六道轮回之分别念，胜者智慧证涅槃，大乐觉性唯一之境，自生如是未造作，任运圆满无戏论之境。’ 此外，圣者文殊菩萨之口诀，由导师智足所汇集之文中也说： ‘大圆满是智慧总体的形象，完全清净之身是大金刚持，具德一切之自性，以此二次第，痛苦与道连同三劫中，获得与自己相应之菩提及上师，之后对那快乐稍微执着，瑜伽士为何不修持它？’ 及其注释中，圆
English
Manifesting the very nature of Bodhicitta, the essence of primordial purity without error, similarly, in the Sutra of Complete Nirvana, it is said: 'Furthermore, that which is called "true" is the "middle way" of the world. That which is called "complete" is that in the end, by diligently applying oneself to the "middle way," one will surely realize the unsurpassed and complete wisdom.' This statement explains that the former is established by retrospective inference through awareness, while the latter, because it is not an object of the mind, actually abides in the intent of the noble path itself. As for Ati Yoga, if we consider it in terms of its words, Ati means extreme, that is, supreme, excellent, outstanding, the peak, and the very essence. Yoga means union, the ultimate of all unions, therefore it is the extreme union. It itself is the essence of all completion stages, and there is no higher practice than it. It directly reveals the unborn nature of reality, which is as profound and difficult to fathom as the sky, and therefore it is indicated by the word "great." As the Bhagavan said: 'To teach the Dharma that is as inconceivable as the sky is extremely great.' This also accords with the definition here. Furthermore, the very self-arisen awareness is the boundary and the manner of completion of the phenomena of samsara and nirvana. Naropa also said: 'Unfabricated awareness, clear samadhi, without action, all meaning is complete, self-arisen, original, the basis of all, unmoving yoga, spontaneously accomplished path, as it is, all dharmas are complete, bindu, non-action, treasury of completion, bliss wisdom, non-conceptual mind, fortunate ones are complete from the very beginning, the conceptual thoughts of the six realms of samsara, the wisdom of the victorious ones attains nirvana, the state of great bliss, awareness is one, self-arisen, as it is, unfabricated, spontaneously complete, the state without elaboration.' Furthermore, in the oral instructions of the Noble Manjushri, compiled by the master Yeshe Zhap, it is also said: 'Great Perfection is the form of the entirety of wisdom, the completely pure body is the Great Vajradhara, the essence of all glorious ones, with these two stages, suffering and the path, even in three kalpas, having obtained enlightenment and the lama in accordance with oneself, and then being slightly attached to that bliss, why does that yogi not meditate on it?' And in its commentary, the circle of com
Chinese
所谓的大瑜伽是指第二次第的第二次第。其智慧是如镜子般的五种智慧。所谓总集是指这些的极度清净的完全清净，因此称为完全清净的身体。因为是如实之果的身体，所以如此说，即彼即是金刚持大尊。所谓具德一切是指，因为具有自己的智慧，所以是对一切佛而言。即彼，是一切的胜义谛和世俗谛的自性。即彼，对此称为二次第，即是圆满次第本身。经中说，长路之人的大方便是修习这个，即以痛苦等为代表。所谓痛苦等，是指以布施头颅等方式，在各条道路上，也曾宣说三个阿僧祇劫。通过信心行持，从最初到第七地，以及从第八地到第十地之间，即使获得与自己相应的无量劫菩提，但在其之上，有无上的佛陀金刚持大尊，因此说是连同接受。其乐是相对于大乐的结合而言，只是一点点而已，因此对此极度贪执的瑜伽士，为何不修习如此具德、一切吉祥的，一生即可成就的道路呢？应该修习它。如是，毗陀巴对此作了善说。如是，真如的法性深奥之处，也不是能被量和分别的理智所能了知的对境。如《圣解深密经》所说：各自自证智慧所行境，不可言说且名言皆断绝，无诤论者是胜义之法，那是超离一切分别之体性。以及《楞伽经》所说：恶劣孩童耽著于分别，如尸体般地那样思量。如是宣说。凡是分别的思所生慧，乃是随逐于声音、词语、名言和相的法而分别的心和心所所普遍产生的，由宗法、相和所相、体性和反体、相违和周遍等分别所安立的，一切法无自性，无识，无事物，无阿赖耶等，而成为空性
English
The so-called Mahayoga is the second stage of the second stage. Its wisdom is the five wisdoms like a mirror. The so-called aggregate refers to the utterly pure and completely pure of these. Therefore, it is called the completely pure body. Because it is the body of the fruit as it is, it is said so, that is, he is the Great Vajradhara. The so-called Glorious All refers to all Buddhas because they possess their own wisdom. That itself is the essence of all ultimate truth and conventional truth. That itself is called the two stages, which is the perfection stage itself. It is said that the great means for those on the long path is to meditate on this, such as suffering. The so-called suffering and so on, refers to the fact that on the paths of giving away one's head and so on, three kalpas have also been taught. Through practicing with faith, from the first to the seventh bhumi, and from the eighth to the tenth bhumi, even if one attains immeasurable kalpas of enlightenment that are in accordance with oneself, above that there is the unsurpassed Buddha, the Great Vajradhara, so it is said to be with acceptance. Its bliss, in relation to the union of great bliss, is only a little bit. Therefore, why doesn't the yogi who is extremely attached to this practice this glorious, all-auspicious path that can be accomplished in one lifetime? It should be practiced. Thus, Vitapa has spoken well about this. Likewise, the profound state of suchness, the nature of reality, is not an object that can be understood by valid cognition and the appearance of intellectual knowledge. As it says in the Noble Sutra Unraveling of Intentions: 'The object of experience of individual self-aware wisdom, is inexpressible and all terms are completely cut off, the non-contentious one is the ultimate Dharma, that is the characteristic that transcends all discriminations.' And as it says in the Lankavatara Sutra: 'Evil children are attached to discrimination, they contemplate it like a corpse.' Thus it is said. Whatever wisdom arises from the thought of discrimination is the mind and mental factors that are universally produced following the sounds, words, terms, and characteristics of phenomena, and are established by discriminations such as the subject, the sign and the signified, the substance and its negation, contradiction and pervasion, etc., so all phenomena are without self-nature, without consciousness, without things, without alaya, etc., and become emptiness.
Chinese
放弃并进行推测，导师圣天认可这仅仅是凡夫俗子的分别念之流。正如导师所说：生与灭，缘仅是分别念。显现为唯识，事物自性本不存在。成为分别念的分别者，若仅观想为假立，则无自性且无识，无事物且无阿赖耶。这些是凡夫所妄加安立，由恶分别念所生。因此，胜义谛是戏论寂灭，远离相的法，不住于言语和名相之道，未曾随逐一切分别念，因此与思辨和推测的境地极其相违。因此，如果不了解安住于如此状态的智慧，其自性是无为的宗派建立方式，那么所有的思辨闻法都只是言辞的堆砌，思维和理解是分别念的波浪，禅修是执着于此，体验是粗略的估计，无论在心中如何显现看似合理，也难以接近甚深实相。例如，《如来藏经》中说：无论是凡夫、声闻、缘觉还是菩萨，都不能如实地见到如来藏。譬如盲人问他人酥油的颜色，答曰：像雪一样。盲人触摸雪，便认为酥油的颜色是冷的。问：雪的颜色如何？答：像天鹅的翅膀。听到天鹅翅膀的声音，便认为雪的颜色是喧闹的。问：翅膀的颜色如何？答：像海螺。触摸海螺，感觉是光滑的，便认为雪也是光滑的。无论怎么说，盲人终究无法如实地知道颜色，见到佛性也是如此困难。如是宣说。同样，在《圣妙吉祥真实名经》的口诀中也说：如此殊胜的智慧，凡夫如何能知？声闻众亦不能知。
English
Abandoning and speculating, the teacher Aryadeva acknowledges that this is merely a stream of conceptual thoughts of ordinary people. As the teacher himself said: 'For birth and cessation, the cause is only conceptual thought. Appearing as mere consciousness, the nature of things does not exist. The conceptualizer who has become conceptual thought, if only meditating on what is imputed, then there is no self-nature and no consciousness, no thing and no alaya. These are all falsely established by children, generated by evil conceptual thoughts.' Therefore, the ultimate truth is the pacification of elaboration, separated from the characteristics of phenomena, not abiding in the path of words and terms, never having followed all conceptual thoughts, therefore it is extremely contradictory to the realm of speculation and inference. Therefore, if one does not understand the way of establishing a doctrine that is free from effort in the state of equipoise on such wisdom, then all speculative hearing is just a pile of words, thinking and understanding are waves of conceptual thought, meditation is clinging to it, and experience is a rough estimate. No matter how reasonable it seems to appear in the mind, it is still very difficult to get close to the profound reality. For example, in the Sutra of the Essence of the Buddha, it says: 'Neither ordinary beings, nor Shravakas, nor Pratyekabuddhas, nor Bodhisattvas can see the essence of the Buddha as it is.' For example, a blind man asks another about the color of butter, and he replies: 'It is like snow.' When the blind man touches the snow, he thinks that the color of butter is cold. He asks: 'What is the color of snow like?' He replies: 'It is like the wings of a swan.' Hearing the sound of the swan's wings, he thinks that the color of snow is noisy. He asks: 'What is the color of the wings like?' He replies: 'It is like a conch shell.' Touching the conch shell, he feels that it is smooth, so he thinks that the snow is also smooth. No matter what he says, the blind man will never know the color as it is, and it is also very difficult to see the Buddha-nature. Thus it was declared. Similarly, in the oral instructions for accomplishing the reality of the noble Manjushri, it is also said: 'How can ordinary people know such supreme wisdom? The Shravakas also cannot know.'