Chinese
一切功德，以及由六道众生所包含的轮回和涅槃的一切法，各自的自相不与他者相混，各自起作用，因此是各不相同的。然而，所有这些都从一开始就圆满具足于无有三轮差别的菩提心中，因此总相是不舍弃轮回和涅槃，不成立，是空性，安住于被观察的无我之中。这样，当自相和总相这二者不混杂，圆满具足，体性成为无别大任运成就时，从一开始未经造作，法性本初的自性，本来的意义，实相，界和智慧二者无别的真如，是本来的如是甚深秘密。第二，从“一切法”到“不异”之间所表示的，这样，从讲述一切法意义的幻化方便中，此处以轮回、涅槃、道三者所包含的一切法，从一开始未经造作，在法性真如中自显现，自明自知，在那真如中显现，是不混杂、圆满具足、二者无别之方便所生的意义之实相。那么，是认为二者无别吗？如果这样问，对于从二边解脱的意义，在中观中也不可得，因此是远离四句、六边的戏论，光明清澈不可思议，是心髓意义的究竟秘密。是胜者圆满正等觉和，成为补处圣者的对境，唯有具足极超胜根器者才能行持，大阿阇黎金刚笑说，在《瑜伽智慧之日》中说，那么，菩提心是仅仅看作显现吗？如果是这样，那些分别者会像任何言语所说的那样产生想法，即使说远离边，也会在心中产生远离边的想法，没有见到不舍弃边。即使说一切智，也会看作是清晰明亮之显现，没有见到其体性是无所缘。即使说不混杂而圆满具足，也会因为不混杂而排除一，因为圆满具足而排除多，看作是远离一和多，那本身是不舍弃一、多、一切事物，是无有支分，超越数量，因此没有见到是言语思虑之外的。
English
All qualities, and all phenomena of samsara and nirvana contained by the six classes of beings, each of their own characteristics are distinct because they function separately without being mixed with others. However, all of these are completely perfected in the mind of enlightenment, which is indivisible in the three mandalas from the very beginning, so the general characteristic is that samsara and nirvana are not abandoned, they are not established, they are empty, and they abide in the selflessness that has been examined. Thus, when these two characteristics, self and general, are unmixed, completely perfect, and the essence spontaneously becomes a great indivisible entity, from the very beginning, without being fabricated, the original nature of the dharma, the inherent nature, the true suchness of meaning, the suchness in which the realm and wisdom are inseparable, is the secret that is as it is. Secondly, from "All dharmas" to "Not different" is what is shown. Thus, from the means of miraculous manifestation that speaks of the meaning of all dharmas, here, all the dharmas contained by the three paths of samsara, nirvana, and the path, from the very beginning, without being fabricated, self-appear in the suchness of the dharma, self-knowing and self-aware, appearing in that suchness, is the reality of the meaning that arises from the means of unmixed, completely perfect, and non-dual. So, is it considered non-dual? If you ask, for the meaning of being liberated from the two extremes, even in the Middle Way, there is nothing to be seen, so it is the ultimate secret of the heart essence, which is free from all the elaborations of the four extremes and six limits, and is clear light and inconceivable. It is the realm of the Victorious One, the complete and perfect Buddha, and the holy being who has become the successor, and it is only the object of practice for those who possess the most excellent faculties. The great teacher Vajrahāsa said in The Sun of Yoga Wisdom: "So, is the mind of enlightenment seen as merely an appearance? If so, those who discriminate will have thoughts arise according to whatever words are spoken. Even if it is said to be free from extremes, they will have the thought of being free from extremes arise in their minds, and they will not see that the extremes have not been abandoned. Even if it is said to be all-knowing, they will see it as a clear and bright appearance, and they will not see that its essence is without an object of focus. Even if it is said to be unmixed and completely perfect, they will eliminate one because it is unmixed, and they will eliminate many because it is completely perfect, and they will see it as being separate from one and many. That itself is not abandoning one, many, all things, and is without limbs, beyond calculation, so they have not seen that it is beyond words and thoughts."
Chinese
如是说。 श्रेष्ठ पुरुष जो कुछ भी कहते हैं, वह उस (तत्त्व) से असंगत (विरोधी) का निराकरण करने के उद्देश्य से कहते हैं, इसलिए वह एक पक्ष के अर्थ को दर्शाता है। इसलिए, उन लोगों की तरह, पक्षपात में मन मत लगाओ। इसलिए, दर्शन का कोई आश्रय नहीं है, क्योंकि आश्रय का अर्थ है प्रयास करना। आश्रय का अर्थ है लक्ष्य, क्योंकि इसमें कारण और प्रभाव दो नहीं हैं, इसलिए इसे प्राप्त करने का प्रयास करना और क्षेत्र और ज्ञान दो नहीं हैं, इसलिए लक्ष्य और आश्रय से रहित होना है। हालाँकि, आश्रय और लक्ष्य के दर्शन को मुक्त करने के लिए कहा जाता है, लेकिन निश्चित रूप से आश्रय और लक्ष्य से रहित होने की कोई इच्छा नहीं है। ऐसा क्यों है? क्योंकि आश्रय और लक्ष्य से रहित होने की इच्छा ही आश्रय और लक्ष्य है। ऐसा कहा गया है। इसलिए, इसका अंतिम अर्थ अनु के अती के विचार में जानना चाहिए। इस प्रकार, अती और अनु का सार एक ही है। गुप्त स्वामी गराब दोरजे ने कहा: दर्शन के विस्तार में, बोधिसत्त्व सर्वज्ञ ज्ञान से, सर्वज्ञ निराश्रित स्व-स्पष्ट, आवश्यकता क्या है, वहाँ विचार मत करो, अमिश्रित पूर्ण स्व-मुक्त है। जैसा कि कहा गया है, इसे स्पष्ट पूर्णता महानता में दोहराया जाना चाहिए। इसलिए, यान के राजा, गुप्त मंत्र वज्रयान के महान आगम के अनुसार, सभी धर्म अनादि काल से तथागत के रूप में अमिश्रित पूर्णता में सीमा से परे स्व-स्पष्ट रूप से दिखाए गए हैं। इसका तर्क क्या है? क्योंकि वज्र की तरह अविभाज्य होने के कारण, गुप्त मंत्र अर्थ की वास्तविकता और प्राणियों का मन और विजयी पूर्ण बुद्ध पदार्थ में भिन्न नहीं हैं, बल्कि अविभाज्य एक बिंदु में निश्चित हैं। तीसरा है: "गुप्त मंत्र" से लेकर "हो गया" तक दिखाया गया है। इसलिए, गुप्त मंत्र वज्रयान के महान गुप्त आगम के अर्थ का अभ्यास करने वाले बुद्धिमान योगी भी दर्शन के अनुसार मार्ग को प्राप्त करने के बाद, श्रेष्ठ पुरुष बिना प्रयास के साधन की पराकाष्ठा तक पहुँचकर, विशेष रूप से यात्रा किए बिना भी सर्वोच्च भूमि को प्राप्त करेंगे। यदि इस वज्र गुप्त अर्थ को अद्भुत रूप से अज्ञान से समझने वाले योग से रहित होकर केवल शब्दों का अभ्यास किया जाता है, तो अमिश्रित पूर्णता के उस तत्त्व को देखने के साधन का राजा समाधि और प्रज्ञा का
English
Thus it is said. Superior individuals speak whatever they speak for the purpose of dispelling what is incompatible with it, so it is understood to represent one side of the meaning. Therefore, like those, do not fix your mind on a side. Therefore, there is no reliance on view, because grasping means striving. Reliance means aim, because there is no duality of cause and effect in this, so striving to attain it, and because there is no duality of space and wisdom, it is free from aim and reliance. However, it is spoken in order to liberate the view of grasping and reliance, but there is no desire to be necessarily free from grasping and reliance. Why is that? Because the very desire to be free from grasping and reliance is grasping and reliance. Thus it appears. Therefore, the ultimate meaning of this must be understood in the thought of Anu's Ati. Thus, Ati and Anu are of one essence. The Lord of Secrets, Garab Dorje, said: In the expanse of view, the Bodhisattva, all-knowing wisdom, all-knowing, without object, self-illuminating, whatever is considered necessary, do not contemplate there, unmixed, completely perfected, self-liberated. As it is said, it should be repeated in the great perfection of clear light. Therefore, according to the system of the king of vehicles, the great Agama of the Secret Mantra Vajrayana, all phenomena are shown to be self-illuminating, beyond extremes, in unmixed completeness, as the Tathagata from the beginning. What is the reason for that? Because, like a vajra, it is indivisible, the reality of the meaning of the secret mantra, and the mind of sentient beings and the victorious, perfectly enlightened Buddhas are not different in substance, but are definitely indivisible in a single bindu. The third is: From "Secret Mantra" to "became" is shown. Therefore, even intelligent yogis who practice the meaning of this great secret Agama of the Secret Mantra Vajrayana, having attained the path of seeing, realizing the view as it is, and having gone beyond the means of the noble individual without effort, will attain the supreme, undifferentiated ground without specifically traveling. If this wondrous meaning of the vajra secret is practiced only in words, without the yoga of realizing it as it is with ignorance, then the king of means for seeing that very nature of unmixed completeness is samadhi and wisdom.
Chinese
由于缺乏对心髓的见解，它停留在错误的轮盘中，并完全受到束缚。全知至尊仁波切说： 不了解事物本来的意义， 却断除所有显现的事物， 瑜伽士进入错误的道路， 就像鹿追逐海市蜃楼。 不了解未混合的诸法， 却信任完全圆满， 瑜伽士进入空性的道路， 就像无力者跳向天空。 诸如此类的说法非常多，因此必须精通意义。因此，那些有缘且智慧超群，确信自己是伟大的瑜伽士和圣人的人，应该按照金刚乘秘密咒语、秘密精髓、所有续部、经文和口诀的意旨，如法修持，永远不要违背四种伟大奇迹的自性，即教说和解释的自性。这是因为不混合的见解和完全圆满的见解之外，没有其他错误。如是说。 认识到未混合和完全圆满的法性，就是一切法无有取舍，普贤王如来独自在明点的空间中，行境完全清净，成为意义的保证。据说这在过去是加持产生的教法，现在也成为预言传承的教法。 第三，从“楞伽”到“解释”之间所说：楞伽的主人，这些都是普遍表达的奇迹。这些也解释了诸法各自的实相，未混合，法性本身完全圆满为一个。 章节的名称是：在所有佛陀的意旨汇集的大经中，题为“开示未混合和完全圆满的普遍表达的奇迹”的第十八章被清楚地解释了。 第四，随顺开示的奇迹分为两部分：简要开示和详细解释。第一，从“楞伽”到“如此解释”之间所说：这一章节显示了究竟的意义。楞伽的主人，什么是随顺法性，所有名相都清楚开示的奇迹？那就是不动的寂止的随顺
English
Because of lacking the definitive secret of viewing the heart essence, it abides in the wheel of error and becomes completely bound. The Omniscient Supreme Precious One said: Without knowing the very meaning of how it is, By cutting off the root of whatever appears, The yogi enters the path of delusion, Like a deer chasing a mirage. Without knowing the unmixed dharmas, Relying on the completely perfect, The yogi enters the path of emptiness, Like the powerless leaping into the sky. There are very many such statements, so one must become skilled in the meaning. Therefore, those who are fortunate and whose intelligence is exceedingly sharp, who are certain that they are great yogis and holy beings, should practice properly according to the lineage of the Vajrayana secret mantras, the secret essence, the intent of all tantras, agamas, and instructions. One should never deviate from the nature of the four great miracles of teaching and explaining, which is the nature of reality. This is because there is no other error than the unmixed view and the completely perfect view. Thus it is said. Realizing the nature of the unmixed and the completely perfect as it is, is that all dharmas are without acceptance or rejection, Samantabhadra alone, in the space of the bindu, the field of activity is completely pure, becoming the assurance of meaning. It is said that this was formerly famous as the teaching from which blessings arise, and now it has also become famous as the teaching of the prophetic transmission. Third, from "Lanka" to "explained": The lord of Lanka, these are the miracles of universal expression. These also explain that the reality of all dharmas is unmixed, the nature of reality itself is completely perfect as one. The title of the chapter is: In the great sutra that gathers the intent of all Buddhas, the eighteenth chapter entitled "Showing the Miracles of Universal Expression of the Unmixed and the Completely Perfect" is clearly explained. Fourth, the miracles of subsequent teaching are twofold: brief teaching and detailed explanation. First, from "Lanka" to "explained thus": This chapter shows the ultimate meaning. The lord of Lanka, what is the miracle of clearly showing all terms following the nature of reality? That is the following of the immovable peace of reality itself.