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大主宰。此外，由于超越了其他外道，因此在调伏的方便乘中，也因应最上、中、下三种根器的所化，而有三种不同的显现方式：依次生起并修持本尊坛城，从而具备圆满瑜伽大力的安住于不变之地；刹那间圆满修持本尊，证得法性广阔之地；以及远离生起和圆满次第的作为，无需勤作而获得完全解脱，安住于普遍圆满任运成就之地。第二部分有三种：生起次第玛哈瑜伽，圆满次第阿努瑜伽，以及大圆满阿底瑜伽的阐述。第一部分，从“下者生起”到“大力圆满之地”之间进行了阐述。对于最上根器的下等者，是生起次第玛哈瑜伽，阐述了由此显现的道理：见解上，不间断的本尊众和智慧无自性的广大平等性，原本无二，在清净的自性中，证悟远离显现和空性的俱生智慧体验，从而在方便上获得解脱；在智慧上，通达两种确定的道，并加以熟悉；以及所依的誓言物，如大小便、红菩提、白菩提、剩余的菩提心和五肉等。以及“等等”涵盖的其他事物，如五妙欲、五种受用物和五肉，这二十种受用之法的自性，从本初以来，其本性即是从真如边解脱的，通过将五部佛等转化为超越勤作，从而证得圆满正等觉，了知无取舍地行持这些，并特意去行持。从真如的自性中，依次生起并修持本尊坛城，从而使包含事物和分别念在内的一切，都转化为解脱果位的坛城，证得圆满正等觉，这就是具备瑜伽大力的圆满大瑜伽定，从而证得不变的殊胜之地。第二部分，从“中者圆满”到“不变广阔之地”之间进行了阐述。对于最上根器的中等者，是阿努瑜伽圆满次第的行持，阐述了由此显现的道理：轮回和涅槃的
Chinese
当一切法从一开始就确定为自性觉性界和智慧二者无别的状态时，如同上师所开示的那样，自己也如实地见到和证悟了菩提心的意义，即在广大的大乐中，无有大小地普遍自明，平等一味。这时，即使是“法界”这个名称，也不会执着于任何所缘。因为一切因果都无差别地扩展为平等圆满的大，虽然觉性本身在本体上尚未成立，但它清晰地显现，不与境和识相混杂，并且从无生自性的界中，证悟到自性觉性的无二元、本初平等的大智慧，作为果的本体，并对此清晰地熟悉。因此，所有的一切法都能不混杂地认识到它们都是真如，并且明白这一切从一开始就圆满具足，三界无别，超越边际和中心。一切因果之法，以及天尊和宫殿等等，都在三时中显现为自显，并在大自在的境界中自然成就。对于这样的人来说，不需要次第生起坛城，也不需要特别地修持行为，因为从果的法性二元性中不会改变，并且无偏袒地扩展到一切的殊胜之地，已经真实地证得了菩提。第三部分，从“对于最殊胜者”到“圆满地返回”，所阐述的是：对于根器最为殊胜的人，以甚深瑜伽阿底瑜伽的方式，开示了所显现的一切都圆满于大自在的法性。从“完全的烦恼和完全的清净”等二法，从一开始就没有去除或安立，而是在自性任运成就的状态中显现。从见地上来说，阿努最终所指的自生智慧和法界的意义，也是明点菩提心，因此，对它来说，安立法界和智慧是分离的，法界和智慧本身也只是名言词语的安立，对此能够如实地证悟和理解。一切法都不超出唯一的明点，因此，除了它之外，没有对果的期望和贪求，所以无法理解用事物来衡量的任何宗派。
English
When all dharmas are determined from the beginning to be equal in the state of non-duality of self-aware wisdom realm, just as the lama has shown, one sees and realizes the meaning of the son's bodhicitta as it is, that is, in the great bliss, without large or small, universally self-clear, equally one taste. At this time, even the name "dharmadhatu" does not cling to any object of focus. Because all causes and effects are expanded without difference into the great equality of completion, although the nature of awareness itself has not been established, it clearly appears without being mixed with objects and consciousness, and from the cause of the unborn nature of the realm, the non-dual, primordial equality of great wisdom of self-awareness is realized as the nature of the fruit, and one becomes familiar with this clarity. Therefore, all dharmas are recognized without mixing as they are suchness, and it is understood that all of this is completely perfect from the beginning, the three mandalas are inseparable, and it transcends the boundaries and the center. All the dharmas of cause and effect, as well as deities and palaces, etc., all appear as self-manifestations in the three times, and are naturally accomplished in the state of great self. For such a person, there is no need to generate mandalas in sequence, nor is there a need to specifically practice conduct, because it does not change from the duality of the nature of the fruit, and it is the supreme ground that expands impartially to all, and one has truly attained enlightenment. The third part, from "For the most excellent" to "Returning completely," shows that for the most excellent of faculties, in the manner of the profound yoga Atiyoga, it is shown that all that appears is completely perfected in the nature of the great self. From the two dharmas such as "complete affliction and complete purification," from the beginning, they have not been removed or established, but appear in the state of self-liberated nature. From the view, the meaning of self-born wisdom and dharmadhatu, which Anu ultimately refers to, is also the bindu bodhicitta, therefore, for it, establishing dharmadhatu and wisdom is separate, and dharmadhatu and wisdom themselves are only nominal words, and one can truly realize and understand this. All dharmas do not go beyond the single bindu, therefore, apart from it, there is no expectation or desire for the fruit, so it is impossible to understand any philosophical system that measures things.
Chinese
不涉入任何知识，不以心思考和分析，就能如实见到法性之义，成为真正的见。金刚萨埵大虚空中说： “伟大中的伟大是深奥的， 功德无可赞颂。 诸法如实不动， 无为而解脱亦解脱。 自生智慧无勤作， 解脱后亦示解脱道。” 因此，不衡量事物、不寻求意义的作为，仅在名言上也可称为解脱，因为没有执著的法。因此，本来体性就与境分离，对无二的法界和智慧也不依赖，从内心深处无法理解。如果完全无法理解，那又如何能如实成为法性呢？不执著任何事物而真正觉悟时，就会在未证悟时证悟，在未见时见到，因此在超越言辞的名言中，称为如实证悟法性，是无垢的大戒律。如此确信无疑，与将要阐述的要点完全一致，以身语意三门彻底行动，不勤奋也不修持，一切意义自然成就，称为无为任运成就之行。因此，三世诸佛总集的根本，果实的树木，即是自心如实本然圆满，因此与平等性大圆满之智的行境也分离，在无偏大乐的状态中，本来就光明圆满，因此在如此甚深之殊胜意义中，即使在禅修之时，也不跟随如实之觉性，没有执著，没有思考和分析，也没有目标，不显现，不特意追求，不希望以心达到，因此超越了禅修的境界。如此不作任何思考，便落入本初法性的状态，对这些也不希求，在超越中也称为无分别的禅修，没有散乱也没有禅修之物，如前所说： “大功德之禅定， 以禅定本身而不可思议。 不思不修如法性，
English
Without engaging in any knowledge, without thinking or analyzing with the mind, one will truly see the meaning of suchness, becoming a true seeing. Vajrasattva Great Sky says: "The greatest of the great is profound, Merits are beyond praise. All things are unmoving as they are, Liberation is also liberated by non-action. Self-born wisdom is without effort, It also shows the path of liberation after liberation." Therefore, the absence of measuring things and seeking meaning can also be called liberation in mere words, because there is no clinging to the Dharma. Therefore, since the very nature is separate from objects, one does not rely on the indivisibility of the expanse and wisdom, and it cannot be understood from the depths of the heart. If it is completely impossible to understand, then how can it truly become suchness? When one truly awakens without clinging to anything, one realizes without realizing, and sees without seeing. Therefore, in the words that transcend language, it is called realizing the suchness of Dharma, which is the great, undefiled discipline. Having such certainty, being in complete agreement with the points to be explained, acting thoroughly with the three doors of body, speech, and mind, without effort or practice, all meanings are naturally accomplished, and this is called the conduct of effortless, spontaneous accomplishment. Therefore, the root of the collection of all Buddhas of the three times, the tree of fruit, is the natural perfection of one's own mind as it is, and therefore it is also separate from the realm of the wisdom of equality, the Great Perfection. In the state of impartial great bliss, it is naturally luminous and complete. Therefore, in such a profound and supreme meaning, even at the time of meditation, one does not follow the suchness of awareness, there is no clinging, no thinking or analysis, and no object. One does not manifest, does not intentionally seek, and does not desire to reach it with the mind, and therefore it transcends the realm of meditation. In this way, without any thought, one falls into the state of primordial Dharma-nature, and without desiring these things, it is also called non-conceptual meditation in transcendence, without distraction and without anything to meditate on, as it was said before: "The meditation of great merit, Is unthinkable by meditation itself. Without thought, without cultivation, like the Dharma,
Chinese
从分别念中生出智慧。如是了悟，则不遮止修习，亦无所修，乃无间断之大修。如是了悟之时，如今之极少数人，乃是佛法之根基。若未确定此义，而以人之思念欲于阿底瑜伽立宗，谓须以具相之方便诀窍解脱者，显见其未得彼义之把握。此乃譬如欲以狗牙之钥匙开启国王宝库之门。如是了悟并现证此大义者，如《智慧秘密》所云：故一切诸地，自生任运圆满显现，无论宣说何种地之差别，皆汇集于无为圆满之地。如是，果位之诸地，皆不需寻觅，任运而圆满，故圆满总称为“任运之位”，因其上无有其他。第三部分有三：略说、广说、总结。第一部分，从“楞伽”至“将断轮回”之间已说明。呼唤楞伽之主，即召集者。此外，何者以神通亲证之法门调伏，法身之事业亦由境之力量显现为三种形象：有些应调伏之众生，贪恋执着于欲望；有些则愚昧无知；有些则因嗔恨极大而心绪烦乱。对于那些造作恶劣行为，心怀恶念者，以断灭业之方式，截断持续积累恶业之流，并将意识从先前之状态转变，此乃事业之示现。总而言之，对于那些堕入有之深渊，尤其是在此生、来世和中阴三者之间，因恶业之网而漂泊，难以解脱，并在恶劣之处如车轮般反复轮回者，为了断除由贪欲、愚痴和嗔恨等引发之恶业轮回，胜者慈悲之主亲自示现事业之意义，乃是大慈悲。
English
Wisdom arises from conceptual thought itself. If you realize this, then there is no obstructing meditation, and there is nothing to meditate on. This is the great meditation without interruption. When one realizes this, even a very few people in this day and age, that is the foundation of the Dharma. If this meaning is not ascertained, and one thinks that one must focus on Ati Yoga with the mind of a person, saying that one must be liberated by the essential instructions of a method with characteristics, then it is clear that one has not found the confidence in the meaning of that. That is like wanting to open the door of the king's treasury with a dog's tooth key. Realizing and manifesting such a great meaning is as stated in the Wisdom Secret: Therefore, all the grounds, spontaneously, perfectly manifest. Whatever differences of grounds are shown, they all gather in the unmade, perfect ground. Thus, all the grounds of the result do not need to be sought, they are spontaneously perfect, so perfection is generally called the ground of spontaneous presence, because there is nothing else above it. The third has three parts: brief explanation, detailed explanation, and conclusion. The first part is indicated from "Lanka" to "will cut off the cycle." Calling the lord of Lanka, that is, calling the collector. Furthermore, those who are tamed by the vehicle of directly experiencing miraculous powers, the activity of the Dharmakaya also appears in three forms due to the power of the object: Some sentient beings to be tamed are attached and clinging to desire; some are ignorant and deluded; and some are disturbed by great hatred. For those who engage only in evil deeds, who have very bad thoughts, in the manner of cutting off karma, cutting off the stream of constantly accumulating evil karma, and transforming consciousness from the previous state, this is the manifestation of activity. In general, for those who have fallen into the pit of existence, and especially wander in the net of evil karma in this life, the next life, and the bardo, who are difficult to liberate, and who repeatedly revolve like a wheel in one bad place, for the sake of cutting off the cycle of evil karma caused by desire, ignorance, hatred, etc., the Victorious One, the Lord of Compassion himself, shows the meaning of activity, which is great compassion.
Chinese
通过转动忿怒事业之轮，断除恶劣之徒。实际上，对于前两个乘难以调伏的众生，示现了以劫末的神变之轮来切断业续的事业。第二部分有三点：如此示现事业的必要性，它如何起作用，以及在最后讨论方法的功德和次第。第一点，从“为何众生”到“为了切断业续”之间进行了阐述。那么，为何仅仅通过内外劫末的三种方式来断除和调伏呢？因为在所有众生中，当末世的寿命减少到三十岁时，有些众生会因为极度的贪执而执着和痛苦；当寿命减少到二十岁时，有些众生会被无明所压制，变得非常愚痴和昏暗；当寿命减少到十岁时，有些众生会因为极度的嗔恨而变得愤怒、凶猛、残暴和粗鲁。那时是灯火熄灭，灯的作用全部结束并消失的时候。像这样，由于三种毒素非常成熟和旺盛，所以用其他任何方法都无法调伏，因此，之前的两种调伏方法也无法带来利益和救护。对于那些非常执着于事物的人，通过真实显现器情世界无常的特征，让他们与生命分离并示现死亡的痛苦，从而断除恶业；并且因为痛苦本身成为内心厌离的因，所以将此示现为本尊，从而完全切断业续。为了这些目的，才安排了这些调伏的事业。第二部分分为两点：简要说明和详细解释。第一点，从“自性神变”到“亲自解脱之殊胜”之间进行了阐述。这种不为其他下乘所知的，其本质是自性任运成就，从心的坛城光明智慧的神变中，在感官前显现出来的行为是什么呢？是自性的轮涅，将三毒成熟的众生吞噬，五大元素愤怒，如将要讲述的那样，是果位的忿怒尊大吉祥的游舞，五毒