English
Some of the departed ones spoke thus: The profundity of self-nature is like the sky, and the profundity that is difficult to understand in terms of categories is like the nature of arising and interdependence, and the profundity that is inseparable is the reality that is difficult to realize, the essence of certainty that is free from extremes. Among these three, the profound meaning of the last mantra, the ultimate realm of the enlightened intention of the complete Buddha, is that even the smallest beings naturally abide in the secret realm of the mantra, and if one sees the meaning of completeness without manipulation, then all sentient beings will be enlightened as the secret essence of the unsurpassed great Bodhi, and everything will be clear in the Dharma nature, and the name of Samsara will no longer exist, and the ocean of benefiting beings will be completely fulfilled, and there will be no more action. Thus, everything is naturally accomplished, and the name of Samsara no longer exists, and the realization of having completed the benefit of beings is highly praised. Some Thupas also said: The nature of mind, which appears as various things, is the nature of mantra, so the nature of Samsara appears as a sacred secret, and as long as Samsara exists, the essence that is shown, the nature of stainlessness, will appear like the sun of unobstructed and self-illuminating, and its nature is inseparable, so this wheel of self-nature Dharma has no rise and fall, and the wheel of Dharma of self-appearance without extinction turns continuously, thus showing the accomplishment of the deed. Therefore, the sacred secret vehicle of accomplishing deeds without the decay of the wheel of self-nature Dharma is highly praised. The third part is divided into two parts: the actual presentation of the definite vows, and the explanation of the great purification confession. The first part: After the twenty-seventh section, the common virtue, at the end of the Dharma collection, some people said: In countless billions of kalpas, ... until: One completely becomes a Buddha. The sacred secret is highly praised. The above shows that some Thupa lords also said: In countless billions of great kalpas, due to the obscuration of the darkness of ignorance of inverted views and attachments, the subtle and coarse three poisons, and the three obscurations of karma and afflictions and knowledge, and the three discriminations of the universal attachment to material existence in the external environment, also do not rely on that reality as it is, the nature of non-extinction and non-duality, as it is.
Chinese
僅僅於證悟的剎那間，所有遮障皆於自性中顯現，未經任何轉變，智慧便如是清淨，徹底解脫，故無需對治。如是，以確切證悟的剎那，遮障自然清淨解脫之秘密，被讚頌為殊勝。第二，有些人如此說：「被黑暗籠罩。」至「一切中最殊勝。」如是讚頌清淨。如是宣說，又有導師如此說：那些因先前未證悟之故，被遮障的黑暗壓制，以致完全被籠罩者，他們若能毫不錯誤地確定此道，不搖不動，不作分別地觀看並禪修那真實之性，藉由那未見而見之加持，所有遮障之黑暗皆能完全清淨解脫，此乃懺悔中最殊勝及卓越者。如是，若能證悟並禪修那真實之性，即是懺悔之最勝，故讚頌完全清淨之清淨。第三，於果上宣說有七：宣說五部；宣說身、語、意、功德、事業五者；宣說五智；宣說五大為五部之母；宣說五妙欲為五種受用；宣說五毒轉為五智之義；總攝宣說果。第一，接續前文，有些人如此說：「不變不壞金剛義。」至「無作如是性。」如是再次宣說殊勝之確定。如是宣說，又有引導者如此說：由於那真實之性乃五部之本體，如實之自性是不變且不壞的，故如複合之事物般不毀壞，是金剛部之義。一切功德自然圓滿生起，是珍寶部之殊勝。因未受邊際沾染，無染清淨之法，是蓮花部之至高。一切四種事業及果皆自然成就，故不阻礙意義之法，是事業最偉大之事業部。由於遠離顛倒，無錯謬之義，本來未受污染，無造作，
English
Merely in the instant of realization, all obscurations are seen clearly in the nature of mind, without any transformation, wisdom becomes clear and completely liberated, therefore there is no need for antidotes. Thus, the secret of obscurations naturally purifying and liberating in the instant of certain realization is praised as supreme. Second, some say, "Covered by darkness," up to "The most supreme of all." Thus, purity is praised. As it is taught, some teachers say: Those who, due to previous non-realization, are suppressed by the darkness of obscurations and completely enveloped, if they decisively determine the path without error, and without wavering or conceptualizing, look at and meditate on that very nature, then through the blessing of seeing without seeing anything, all the darkness of the aggregates of obscurations will be completely purified and liberated, which is said to be the most supreme and excellent of all confessions of repentance. Thus, if one realizes and meditates on that very nature, it is the best of confessions, therefore the completely pure purity is praised. Third, there are seven ways of teaching about the result: teaching the five families; teaching the five aspects of body, speech, mind, qualities, and activities; teaching the five wisdoms; teaching the five elements as the five mothers of the families; teaching the five desirable qualities as the five enjoyments; teaching the five poisons as the meaning of the five wisdoms; and teaching the result in summary. First, continuing from the previous text, some say, "The unchanging, indestructible vajra meaning," up to "Unfabricated suchness." Thus, the supreme certainty is taught again. As it is taught, some guides say: Since that very nature is the essence of the five families, the nature of suchness is unchanging and indestructible, so it does not perish like compounded things, which is the meaning of the vajra family. The spontaneous and complete arising of all kinds of qualities is the supreme jewel family. The Dharma that is untainted by extremes, unattached, and completely pure is the supreme lotus family. Since all four kinds of actions and results are spontaneously accomplished, the Dharma that does not obstruct meaning is the karma family, which is the greatest of actions. Because it is free from perversion, the meaning is unerring, and it is originally uncorrupted and unfabricated.
Chinese
因为无二地聚集，所以是如来藏的圣族。这样，果位的五种自性也在自明的自显中圆满。因此，在真如中，五种姓也聚集在一起的定解被神圣地显示出来。第二是，有些人这样说：“空性无色。”从“以何方便行事业”赞叹出现各种神变。以上显示。还有些胜者这样说：因为以上所说显示了果位五种特性的自性，所以一切边际皆空的空性，与事物分离而无色是法身。五语圆满，无需其他祈愿，不可思议是解脱之语。真如即是其本身也无相，因为超离分别，所以是普解大乐的住处。因为没有分别念，所以在没有分别念的情况下，所有被调伏者的愿望都会实现，满足希望，是功德的圣库。如其所调伏，以各种方便行事，不确定地显现一切，所以事业的作为也聚集，因此这五种功德也在自明之心菩提中圆满。因此，也赞叹了五果自性的各种神变之秘密，不可思议地出现。第三是，有些人这样说：“无分别法。”从“知一切自性”赞叹智慧恒常显现。以上显示。还有些导师这样说：如是宣说，也是五种智慧的自性，因此，真如即是无分别、无造作的法性之影像，无境而知，如明镜般的智慧般显现。远离大小、好坏和傲慢，无二，所以知晓一切皆是如来藏，是平等性智。所有法类的总相和自相的一切特性，不混杂地知晓，是妙观察智。自他的所有事业都在大悲之中圆满，不费大力气就能周遍和进入，成就事业，是成所作智。本来就知晓二边的所有自性都显
English
Because of being gathered in non-duality, it is the noble family of Suchness. Thus, the nature of the five fruits is also perfected in the self-manifestation of self-awareness. Thus, in Suchness, the definitive understanding that the five families are also gathered together is shown as sacred. Secondly, some say this: "Emptiness is formless." From "By what means does he perform actions?" praises the arising of various miracles. This is shown above. Also, some Victors say this: Because the above explanation shows the self-nature of the five characteristics of the fruit, emptiness, which is empty of all extremes, being separated from things and formless, is the Dharmakaya. The five speeches are complete, there is no need for other prayers, and the inconceivable is the speech of liberation. Suchness itself is also without characteristics, because it transcends conceptualization, it is the abode of great bliss of universal liberation. Because there is no conceptual thought, without conceptual thought, the wishes of all those to be tamed will be fulfilled, fulfilling hopes, it is the sacred treasury of qualities. As it is tamed, acting by various means, appearing uncertainly in everything, so the actions of activities are also gathered, therefore these five qualities are also perfected in the self-aware heart, Bodhi. Therefore, the secret of the various miracles of the nature of the five fruits is also praised, appearing inconceivably. Thirdly, some say this: "Non-conceptual Dharma." From "Knowing the nature of all" praises the constant manifestation of wisdom. This is shown above. Also, some teachers say this: As it is said, it is also the nature of the five wisdoms, therefore, Suchness is the non-conceptual, uncreated image of the Dharma nature, knowing without object, appearing like mirror-like wisdom. Being free from large and small, good and bad, and arrogance, being non-dual, therefore knowing that all is the Tathagatagarbha, is the wisdom of equality. Knowing all the general and specific characteristics of all kinds of Dharmas without mixing them, is the wisdom of discernment. All the actions of self and others are perfected in the state of great compassion, pervading and entering without great effort, accomplishing actions, is the wisdom of accomplishment. From the beginning, knowing that all the natures of the two extremes are clear in emptiness,
Chinese
因此，圆满于无偏颇之明点，也是空性之智慧。如此赞叹了于证悟真如之体性中，五种智慧恒常显现。第四种是，有些人这样说：从“显空分开”到“无碍散布之风”，赞叹了一切显现。以上述内容进行了阐述。又，全知者有些人这样说：从心之自性如是之状态中，显现空性之诸法得以分开，并且显现遍布一切，润泽而明亮，因此也是虚空。圆满于能够承担的巨大明点之中，于法界中作为一切所依之基础而安住，因此也是地。于任何处也不动摇，寂静而安住，远离尘垢，完全清净之地，乃是大水。不被殊胜之智慧所遮蔽而明亮，是光芒炽燃之火。所知圆满而无有阻碍，于自证之现量中显现，一切执着散布，于清净之界中无有戏论之边际，因此是大风。如此极赞了一切法皆汇集于智慧之五大要素之中。第五种是，有些人这样说：从“不杂圆满”到“触及意义本身”，赞叹了殊胜之功德。以上述内容进行了阐述。又，导师有些人这样说：一切法不杂而圆满显现，是广大的空性之色。圆满而普遍显现之自性觉性，以无二之方式理解，以能诠释之方式得以证悟，是声音。本体远离尘垢而清澈，使智慧满足，是法性之香。体验殊胜之义平等性之精华，是味道。远离一切痛苦之大乐至高无上之义，以无有分别之方式触及，是所触。如此赞叹了五种妙欲为自证之殊胜功德。因此，五种妙欲也汇集于真如之中。第六种分为二：总的阐述，以及五种智慧分别的解说。第一种是，有些人这样说：从“什么也不想”到“不变异，嫉妒他人”，赞叹了无有取舍。以上述内容进行了阐述。又，导师有些人这样说：
English
Therefore, being complete in the bindu free from partiality, it is also the wisdom of emptiness. Thus, it is praised that the five wisdoms constantly arise in the nature of realizing Suchness. The fourth is, some say: From "separating appearance and emptiness" to "unobstructed scattering wind," all appearances are praised. This is shown by the above. Also, some omniscient ones say: From the state of the nature of mind as it is, the dharmas of appearance and emptiness are separated, and appearance pervades everything, being moist and clear, therefore it is also space. Complete in the great bindu that can carry, it abides in the realm as the basis of all, therefore it is also earth. Not moving anywhere, abiding peacefully, free from dust, the completely pure earth is the great water itself. Not obscured by the great wisdom of insight, but clear, it is the blazing fire of light. Knowing is complete and unobstructed, appearing manifestly in self-awareness, all attachments are scattered, and in the pure expanse there is no limit to elaboration, therefore it is the great wind. Thus, it is highly praised that all dharmas are gathered into the five great elements of wisdom. The fifth is, some say: From "unmixed and complete" to "touching the meaning itself," the supreme qualities are praised. This is shown by the above. Also, some guides say: All dharmas are unmixed and completely clear, it is the form of great emptiness. The nature of awareness that is complete and universally clear, understood in a non-dual way, can be realized through the way of expression, it is sound. The essence is free from dust and clear, satisfying wisdom, it is the fragrance of dharmata. Experiencing the essence of the supreme meaning of equality, it is taste. The meaning of great bliss, supreme and free from all suffering, touched without conceptualization, is touch. Thus, the five objects of desire are praised as the supreme qualities of self-awareness. Therefore, the five objects of desire also gather into Suchness. The sixth is divided into two: a general explanation, and a specific explanation of the five wisdoms. The first is, some say: From "not thinking about anything" to "unchanging, envying others," it is praised as having no acceptance or rejection. This is shown by the above. Also, some teachers say: