English
The roots are harmonious and the lands are obtained. This means that the non-object of focus arising from faith, as well as the extremely non-object of focus, and the subsequent non-object of focus, in how unwavering and clear they are, the awareness that attains suchness and is also free from the characteristics of conceptualization is the power of wisdom, and with the eye of wisdom, one's own suchness becomes the direct perception of self-awareness. Like this, just as a granary with a good harvest, the arising of qualities is continuous. That is, being free from the establishment of afflictions and objects of knowledge, as well as the purity of the realm of characteristics and the purity of the realm of reality, because it appears naturally like the three bodies and like a mirror, the ground of progressing without contradicting the doors of the vehicles is obtained right now. This is the profound practice of all-encompassing intent, which is not the realm of all beings. The meaning expressed here is that the source of all teachings, the intent and activities of the Buddhas, are manifested as extremely difficult to fathom, and are not the realm of the four types of vessels, outsiders, and inferior beings. Why is that? Whoever sees its meaning as it is, is not seen by those who are confused, so it is difficult to dispel the darkness of attachment from the beginning. It means that just as those with supreme fortune understand the uncommon meaning without error, from the Bodhisattva of the causal ground onwards, everything is mistaken because of dependence, because the nature of secret mantra is not understood, it is extremely difficult to eliminate the veils from beginningless time. It is said that there is a difference between ground and ground, when the two, seeing and not seeing, are inseparable and clear, the intent of the holy ones will surely be naturally accomplished. It means that in the Kagyu tradition, it is said that there are high and low distinctions in the stages of cause and effect, but here, when the meaning of the inseparability of knowing and not knowing is realized, because nothing is mixed and it is completely perfect, there is no term of limit, and this becomes the intent of the Buddhas, therefore it is free from creation. What is the difference between emptiness and unborn nature? Existence and non-existence, permanence and annihilation, action and effort, etc., are all naturally accomplished and inherently present. It means that the difference between emptiness and no-self-nature is that emptiness means that neither inner nor outer is established, it is merely ultimate truth. No-self-nature means that in appearance itself there is no essence, the two truths are inseparable.
Chinese
因此是殊胜的。未生与不动的差别是：未生是指诸法脱离因缘而无自性，是因的乘的究竟意义，成为不分别的智慧的行境。不动是指密咒的真如智慧脱离行境，没有生起和融入。无二与任运成就的差别是：无二是无虚假的，没有界限，与行境无二无别，只是自证。任运成就是指诸佛的色身和智慧的功德无因而显现，因此殊胜，因果和生圆次第有所差别。这就像是放血消除障碍的语句一样。像这样任运成就的意义是，对于存在与不存在、常与断这两种边执，以及完全舍弃的自性，没有任何执着，一切都是任运成就而显现的。为什么呢？无论因和果显现什么、存在什么，法性都显现为如是的庄严。不遮止那本身，是完全圆满的方式。就像说的，无论迷乱与不迷乱的因果之法显现什么、存在什么，都与那本身的自性无别，具有如是本性的庄严。它的方式是：即使舍弃了那些，也没有舍弃，没有遮止，自性没有截然不同，因为是不混杂而完全圆满的方式。它的意义是什么呢？就像说的：上下等过患和功德这两者，见到和未见到，只是希望努力的因缘，即使说因果各自显现，一切也都是在如是性中合一。意思是说，上下乘的高低，以及以摄持的意义来区分见行和宗派的差别。除此之外，还有过失、错误、遮蔽以及消除它们的对治等等，对于事物的真相有见到和未见到的差别。那些不明白的孩童，因为希求果实而努力，耗尽精力，只是作为努力的因缘，各个乘的法，因和果不混杂而各自显现，即使这样说也是正确的，但那是分别念的行境显现。如果如实地确定自性，那么一切因果之法就像芝麻和油一样。
English
Therefore, it is excellent. The difference between unborn and immovable is: unborn means that all dharmas are devoid of cause and condition and have no essence, which is the ultimate meaning of the vehicle of cause, and becomes the object of non-conceptual wisdom. Immovable means that the wisdom of suchness of mantra is separated from the object of practice, and there is no arising or absorption. The difference between non-duality and spontaneous accomplishment is: non-duality is non-false, without boundaries, and there is no difference between the object of practice and the self-awareness. Spontaneous accomplishment means that the qualities of the body and wisdom of the Buddhas appear without cause, so it is excellent, and there is a difference between cause and effect and the generation and completion stages. This is like the words of bloodletting to eliminate obstacles. The meaning of spontaneous accomplishment is that there is no attachment to the nature of existence and non-existence, permanence and annihilation, and complete abandonment, and everything is clearly accomplished spontaneously. Why? No matter what cause and effect appear or exist, the nature of phenomena appears as the adornment of suchness. Not blocking that itself is a completely perfect way. As it is said, no matter what appears or exists in the cause and effect of confusion and non-confusion, it is inseparable from the nature of that itself, and has the adornment of suchness as it is. Its way is: even if those are abandoned, they are not abandoned, not blocked, and the nature is not completely different, because it is an unmixed and completely perfect way. What is its meaning? As it is said: The two, such as the faults and merits of top and bottom, seeing and not seeing, are only the conditions of hope and effort, even if it is said that cause and effect appear separately, everything is one in suchness. It means the differences between the high and low of the upper and lower vehicles, and the differences between views, practices, and tenets in the sense of holding. In addition, there are differences between seeing and not seeing the truth of things, such as faults, errors, obscurations, and the antidotes to eliminate them. Those ignorant children strive for the fruit with effort, exhausting their energy, only as a condition of effort, and the dharmas of each vehicle, cause and effect, appear separately without being mixed. Even if it is said that way, it is correct, but that is the appearance of the object of thought. If the nature is determined as it is, then all the dharmas of cause and effect are like sesame seeds and oil.
Chinese
像自然形成的圆球一样，与真如无别，归于一体。如果说是毫无显现吗？对于它，本来就没有聚集和分离，不平等和平等的行境都会显现。 因此，依止于此，所建立的基础是：圆球与真如一体的意义，本来就是没有聚集和分离的。这样的自性存在于三时之中，从不平等众生到平等佛陀的行境，因为是一切行境，所以显现。因此，为了圆球本身，没有不是如是的。 如是说。它与积聚圆满的方法和智慧相关联。因此，诸佛菩萨聚集的意旨，都汇集在究竟的、无为的自性心中。 如是说。就在那一刻，从平等的法界中，三身和积聚圆满的方法与智慧相结合，本来就是无别的。圆球圆满为法性的庄严，显现一切，智慧不执着，因为行境与圆球无碍相关。因此，菩提心在真如中圆满了功德，因此，诸佛菩萨聚集并宣说的所有意旨，都是远离究竟之顶的作为的无为自证，本来就是成佛的心，汇集为一体的本体，因为它的功德之名各不相同。那么，修行的体性是什么呢？ 心的自性是无作任运的，称为三摩地，远离一切所缘。 如是说。一半的词句就像论证一样，心的自性是伟大的智慧，不与行境相混，没有造作，没有原因和条件，没有处所，唯一自生的显现。随之修行的三摩地，即思维也远离一切所缘，在远离一切概念的显现中，没有起伏之名。像这样确定的菩提心，没有行进之处，没有观看之色，没有一切相，没有过失和功德。 如是说。在这伟大经典的意义中，对于如理决定的殊胜见解，没有行进之处，没有成就之果，没有知识的观看之色，所以不在别处寻求。
English
Like a spontaneously formed sphere, it is inseparable from Suchness,归于一体. If it is said that there is no manifestation at all? For it, there is originally no gathering and separation, and the realms of inequality and equality will appear. Therefore, relying on this, the foundation established is: the meaning of the sphere being one with Suchness is originally without gathering and separation. Such a nature exists in the three times, from unequal beings to the realm of equal Buddhas, because it is all realms, so it appears. Therefore, for the sphere itself, there is nothing that is not as it is. It is said. It is related to the method of accumulating perfection and wisdom. Therefore, the intentions of the Buddhas and Bodhisattvas gathered are all gathered in the ultimate, unconditioned self-nature mind. It is said. At that very moment, from the equal Dharmadhatu, the three bodies and the method of accumulating perfection and wisdom are combined, and they are originally inseparable. The sphere is perfected as the adornment of Dharmata, manifesting everything, wisdom is not attached, because the realm is related to the sphere without hindrance. Therefore, Bodhicitta is perfected in Suchness with merits, therefore, all the intentions spoken by the Buddhas and Bodhisattvas gathered are the unconditioned self-realization that is far from the actions of the ultimate peak, and it is originally the mind of enlightenment, gathered as one entity, because the names of its merits are different. So, what is the nature of practice? The nature of the mind is unmade and spontaneous, called Samadhi, away from all objects. It is said. Half of the sentences are like arguments, the nature of the mind is great wisdom, not mixed with the realm, without creation, without cause and condition, without place, the only self-born manifestation. The Samadhi of subsequent practice, that is, thinking, is also away from all objects, and in the manifestation away from all concepts, there is no name of ups and downs. The Bodhicitta determined in this way has no place to go, no color to watch, no signs, no faults and merits. It is said. In the meaning of this great classic, for the superior view of rational determination, there is no place to go, no fruit of achievement, no color of knowledge to watch, so do not seek elsewhere.
Chinese
事物表相，圆满心之坛城，于光明自性中，若谓遍知证悟有功过差别，则从初始便全然不具，此乃菩提心。因此，于此大乘之义中，经续之见，二资圆满与因果圆满任运成就，于地基以理断除疑惑，且已决断，圆满无上大圆满乘之见行无不具足之义，即是确信，此乃念诵之故。二大资粮圆满断除一切疑惑，于无上大圆满中念诵。如是说。因此，具有胜于因果乘之差别。是故，分判边中为细分，以无边中故，自性一切一，为殊胜之义，说一切聚集。如是，无上密之见，以任何皆无舍取之义，如是见故。若有于无分别者，分判边中，除边而于中不观察之义，极难观察之细分，若欲于此安住其心，则为错谬。然彼等一切，亦从大乘经中观之名言中解脱，于无边中自性一切一，即为聚集，譬如升量、蒲式、掬量相同，为欲证悟密咒广大殊胜之义，故宣说如是意旨一切聚集之续部。于欲为因等内外境等，安住于喜乐之表相，何者行持，诸法融入于心。如是，亦是因乘之士夫等，以事物等摄集之义，外瑜伽士，于外器情事物境等，以世俗未观察之乐而清净法性，表相与表相无别，何者行持，诸法清净，以净行调伏有情而安住于信乐，圣者声闻以事物观察则不堪观察，若不观察则唯见悦意，以及唯识与瑜伽中观，何者行持，内外事物之阿赖耶识，以能取所取之迷乱显现，如见眩翳者见事物般，诸法于圆满心中迷乱显现