Chinese
因此，不会徒劳无功，通过持明者的果位，与五部如来的三金刚无别。楞伽主等其他，是指为了调伏与外道不一致的法乘，对所化有情上等、中等、下等三种，次第观修本尊，有大瑜伽圆满和。刹那圆满，以及观修扩展法性地，和远离生圆次第的完全圆满普行地。下等显现为生起，以方便和智慧完全清净。等等，上等的下等是嘛哈瑜伽，即生起次第的规矩是：如实通达见行之方便智慧二者，显现空性无别之俱生智，以清净之体验获得大小便、精液、剩余菩提心和五肉。其他所收集之物是：五妙欲，五受用和五肉。证悟并修习彼等之自性，从原始本性开始，以脱离如是性之边际的体性，与五部种姓无别而证得菩提。因此，特意行持无取舍之瑜伽行，从如是性之状态中次第生起本尊坛城而修习，事物证悟之集合本身就成为果坛城而成佛，这是获得大瑜伽圆满地。中等显现为圆满，以平等见平等之义。是指上等的中等阿努瑜伽，以圆满之方式行持的规矩是，无论显现什么，以轮回和涅槃之法平等，子菩提心于大乐中无有大小而明亮之义，如实见到平等之义之时，对于法界仅仅是行持，也不执着所缘之依处，平等圆满，觉性本身，本体于境识未成立之时显现，以二取无别之本体，证悟法界智慧丸，知晓一切法皆于觉性中不杂而圆满。显现因果一切法之自性，于三时中明亮。对于如此者，次第生起坛城和特意修持之行也没有必要，以法性不变圆满二取无别而明亮，因此获得扩展法之地。上等
English
Therefore, it will not be in vain, and through the position of Vidyadhara, it becomes inseparable from the three vajras of the five families of Tathagatas. The lord of Lanka and others, refers to the vehicle of subduing those who are not in harmony with outsiders, and for those to be tamed, the best, intermediate, and lowest three, gradually contemplate the deities, there is the great yoga completion and. Instant completion, as well as the expansion of the Dharma nature ground of contemplation, and the complete and complete universal practice ground that is separated from the generation and completion stages. The lower manifests as arising, with pure means and wisdom. And so on, the lower of the upper is Maha Yoga, that is, the rule of the generation stage is: as the two means of wisdom of view and practice are truly understood, the co-emergent wisdom that appears to be inseparable from emptiness, and the experience of purity obtains the large and small convenience, semen, remaining Bodhicitta, and five meats. Other things collected are: five desires, five enjoyments, and five meats. Realize and practice their self-nature, starting from the original nature, with the nature of being free from the boundaries of suchness, and realize Buddhahood without being different from the five lineages. Therefore, deliberately practice the yoga practice of non-acceptance, and gradually arise the mandala of the deity from the state of suchness and practice it, the collection of things realized itself becomes the fruit mandala and becomes a Buddha, which is to obtain the ground of great yoga completion. The middle manifests as complete, seeing the meaning of equality with equality. It refers to the middle Anu Yoga of the upper, the rule of practicing in a complete way is, no matter what appears, the Dharma of Samsara and Nirvana are equal, the son Bodhicitta is bright in great happiness without size, and when the meaning of equality is truly seen, the Dharma Realm is only practiced, and there is no attachment to the dependent place of the object, equal and complete, the nature itself, the body appears when the object consciousness is not established, with the body of non-duality, realize the Dharma Realm Wisdom Pill, know that all Dharmas are complete in the nature without being mixed. The nature of all the laws of cause and effect appears in the three times. For such a person, there is no need to gradually arise the mandala and deliberately practice, because the Dharma nature does not change and the complete two-takenness are bright, so the ground of expanding Dharma is obtained. Superior
Chinese
完全圆满，即是所谓的智慧界。这是以极喜瑜伽大圆满的方式，将一切显现圆满为大自在之体性的方式。从根本上说，诸如烦恼和清净等二者之法，并非被去除或安置，而是在自性任运成就的状态中显现。因此，也不需要理解衡量事物的宗义。不涉入任何概念，不寻觅，不思索，不观察，仅凭此便能如实见到，无见而见。如金刚萨埵大虚空中所说：无为而解脱，因解脱而解脱。自生智慧无寻觅，解脱后亦示解脱道。因此，不衡量事物，不寻求意义的无所作为，仅在名言上称之为解脱。因为没有执着的法。因此，在本体上远离对境，在界和智慧无二无别上也不依赖于心，从内心深处也无法理解。然而，如果完全无法理解，那如何能如实地成为法呢？如果以无所认知的方式认知，那就是不领悟地领悟，不见地见，在超越言语的词语中称之为领悟，即无学之学。如此确信，便具备了所讲授的要点，三门清净，无寻觅，无修持。三世诸佛总集的根本，果的树木，即是自己的心如实圆满显现。因此，即使在这样的禅修之时，也不跟随如实的觉性，没有执着，没有思索和观察，没有目标，不显现，不特意追求，不希望达到心满意足，因为超越了禅修的对境。如此，什么也不思索，便落在了本初法性的基础上。因此，在不希求这些的状态中，也称之为超越概念的无分别。如此，既没有散乱，也没有禅修。如此证悟，不阻止禅修，也没有禅修，是无间断的大禅修。当今时代，一个人如果殊胜，那就是法的根基。因为人以思想专注于大圆满。
English
Being completely perfect is what is called the realm of wisdom. This is the way of Dzogchen Ati Yoga, which perfects all appearances into the nature of the Great Self. Fundamentally, the dharmas of both afflictions and purification, etc., are not removed or placed, but appear in the state of self-existing perfection. Therefore, there is no need to understand the tenets of measuring things. Without engaging in any concepts, without searching, without thinking, without examining, simply by this, one can see as it is, seeing without seeing. As Vajrasattva in the Great Sky said: Liberated by non-action, liberated by liberation. Self-born wisdom without searching, also shows the path of liberation after liberation. Therefore, not measuring things, not seeking the meaning of non-action, is only nominally called liberation. Because there is no dharma to be attached to. Therefore, in essence, being free from objects, and not relying on the mind in the inseparability of realm and wisdom, it cannot be understood from the depths of the heart. However, if it cannot be understood at all, how can it truly become the Dharma? If one knows without knowing anything, then one understands without understanding, sees without seeing, and in the words beyond words, it is called understanding, which is the learning without learning. Having such conviction, one possesses the key points of what is being taught, the three doors are purified, without searching, without practice. The root of the collection of Buddhas of the three times, the tree of the fruit, is the complete manifestation of one's own mind as it is. Therefore, even during such meditation, one does not follow the true awareness, there is no attachment, no thinking or examination, no object, no manifestation, no deliberate pursuit, no desire to be satisfied, because it transcends the object of meditation. Thus, not thinking about anything falls on the basis of the original nature of Dharma. Therefore, in the state of not desiring these, it is also called non-conceptual non-discrimination. Thus, there is neither distraction nor meditation. If one realizes this way, meditation does not cease, and there is no meditation, it is the great meditation without interruption. In this day and age, if a person is excellent, that is the basis of the Dharma. Because people focus on Ati Yoga with their thoughts.
Chinese
说用具有特定方法的口诀来解脱，这显然是没有找到它的意义的关键。这个方法就像想用刺篱笆的钥匙打开一个巨大的仓库一样。如此重大的事情，就像寻找药丸一样，自然圆满，是圆满的总的坐骑。楞伽之主还有谁？神通显现的乘也是。这样呼唤集合者，用低劣的乘来调伏也有三种：如果说是贪欲者，愚痴者，以及烦恼嗔恨极大的众生，他们只行恶劣的罪业，断绝了意识恶念的延续，从先前的意识转变过来，行持事业的教法是：今生来世三有中，罗网难以解脱，在一个地方也像车轮一样旋转出现的所有众生的嗔恨贪欲愚痴的行为业续断绝，是为了目的而转变。转法轮，是指以诸佛的大悲心转法轮，从而断绝恶业，实际上是用劫的法轮来断绝。为什么有些众生？用劫来断绝的必要是：在众生中，有些是极其贪恋的，有些是被无明所压倒的，有些是极其嗔恨的，时间是流逝的，灯的事务都完成了，是隐没的时候。像这样，对于三毒炽盛的情况，用其他任何方法都无法调伏，所以通过剥夺生存的生命，显示死亡的痛苦来断绝恶业，痛苦本身会成为心生厌离的原因，为了显示这些而进行调伏的是：自性神通显现，忿怒者食用的五种。自性本自具足，心的坛城光明智慧的神通，显现在感官面前的是什么呢？自性的忿怒尊是享用众生之口的本体是：宣说五大种来摧毁。从什么也没有的状态中，自显而作，不确定的是神通，五劫是自性的忿怒尊。由此将内外一切事物完全摧毁，使其不成立，而使其空性。
English
To say that liberation is achieved through a mantra with a specific method is clearly to not have found the key to its meaning. This method is like trying to open a huge warehouse with a key to a thorn fence. Such a great matter, like searching for a pill, is naturally perfect, and is the general mount of perfection. Who else is the lord of Lanka? Also, the vehicle of manifest miracles. Thus, calling upon the collector, there are also three ways to subdue with inferior vehicles: if they are said to be those with desire, those with ignorance, and beings with great anger and hatred, who only engage in evil deeds, cutting off the continuation of consciousness and evil thoughts, transforming from the previous consciousness, the teaching that performs the activity is: in this life, the next life, and the three realms, the net is difficult to escape, and in one place, like a wheel, the actions of hatred, desire, and ignorance of all beings that appear in rotation are cut off, which is transformed for the sake of purpose. Turning the wheel of Dharma refers to turning the wheel of Dharma with the great compassion of the Buddhas, thereby cutting off evil deeds, and in reality, it is cutting off with the wheel of the aeon itself. Why are some sentient beings? The necessity of cutting off with only the aeon is: among sentient beings, some are extremely attached, some are overwhelmed by ignorance, and some are extremely hateful, time is passing, the affairs of the lamp are completed, it is the time of disappearance. Like this, for the situation where the three poisons are rampant, it cannot be subdued by any other method, so by depriving the life of existence, showing the suffering of death to cut off evil deeds, the suffering itself will become the cause of aversion, and for the sake of showing these, the subduer is: self-nature, miraculous manifestation, the five that the wrathful one consumes. Self-nature is spontaneously perfect, the mandala of the mind, the miracle of the clear light wisdom, what appears manifest to the senses? The self-nature wrathful deity is the entity that enjoys the mouths of beings: it is declared that the five great elements destroy. From the state of nothing, self-appearing and acting, what is uncertain is the miracle, the five aeons are the self-nature wrathful deity. By this, all internal and external things are completely destroyed, making them unestablished, and making them emptiness.
Chinese
以理证成立忿怒尊之名。这些也不是仅由业力所致而显现，为了大圆满智慧，大空性的虚空即是大智慧的忿怒尊，一切都融入其中，不驻留而吞噬。因此，事物圆满即被救度的象征所触及，献上了慈悲之最。 “贪欲寂灭离生劫。” 这句话的意思是，断绝适当的饮食是饥荒之劫，三年发生，从智慧中七七之数，断绝特别执着于食物等欲望之业。 “忍耐愚昧的。” 这句话的意思是，忍耐者是具有无法忍受的痛苦者，使记忆丧失是疾病之劫，如红云蔓延，三个月七天，断绝意之业，许多造作，特别是愚痴之业道。 “掌握方便武器之劫。” 这句话的意思是，具有寂灭嗔恨之方便者，是武器之劫，发生三天，由此断绝自他的事物二者。 “胜观火之劫。” 这句话的意思是，火之业是自性的胜观，由此焚烧所说的三毒等之本体事物圆满。 “寂止水之劫。” 这句话的意思是，自性的寂止水之劫，清净烦恼和业道的垢染。 “无碍风之劫。” 这句话的意思是，由于未抓住任何特征，刹那间也做事的风，将一切境事物摧毁成碎片，使其消失。 “智慧虚空之劫。” 这句话的意思是，不可思议的本体自性是智慧空性，虚空使事物生灵的衰老消亡圆满消失，因此，五忿怒尊所作的宗派如同普遍结合。 如果问其必要性是什么？ “恶业迅速断绝。” 这句话如字面所示。 方便和乘，是为了时间和调伏二者。 承诺时间是：“在衰败之际。” 这句话等指的是食物、时间、寿命、众生和业的衰败降临时，显密教法调伏二者衰落，如同擦拭海螺，在贪嗔等实际增大的时候，一切小乘