Chinese
因此，由于自性之中什么也不想，所以不作区分的平等是愚痴。将显现空性的边际之事物和非事物全部摧毁于真如自性之中，从而加以断除是嗔恨。一切本来遍布的法性，在无误的自性中显现，无可比拟，是慢，自性伟大。大乐本身，事物完整且自性不分的随之生起是贪欲。不转为邪见和边见的过失，对于其他各种见解，既不抛弃也不采纳，是嫉妒。因此，五种烦恼也无取舍地融入于自性智慧之中，受到赞叹。第二部分有五种智慧：平等性智、如镜智、法界性智、妙观察智、成所作智。第一种是：有些人这样说：“万物的自性。”直到“没有微尘的差别。”这被赞叹为甘露圣物。这表明，还有些胜者这样说：知晓并证悟一切诸法的自性是伟大的自性，因此一切都融入于它，获得对一切的控制，所以次第以力量行进也圆满并融入于原始的大力量之中。因此，以智慧的力量，次第以力量行进也被赞叹为融入的圣物。有些导师这样说：一切二元事物都是圆满之义，一切融入的自性就是这部自性觉悟之经的大续。这部续的本质是秘密圣物，它渗透并遍布于一切法，并且无法根据其位置来检验其本质，因此深不可测的深奥之处是圆满正觉者的行境。其他众生极难理解的金刚总持续，也是那真如自性之中的自性瑜伽，是无有虚构而成就的伟大圣教。因此，自性续中也融入了缘起续，被赞叹为不可分割的圣教。有些引导者这样说：在那真如自性大圆点之中，一切法平等一味，因为没有自他之分，所以一切边见自然而然地成为空性。
English
Therefore, since nothing is thought of in its own state, the equality that does not differentiate is ignorance. Destroying all things and non-things at the limits of appearance and emptiness in the nature of suchness, thereby cutting them off, is hatred. All that is originally pervasive, the nature of reality, is manifest in the unerring self-nature, incomparable, is pride, the self-nature is great. Great bliss itself, the complete thing and the inseparable nature arising subsequently is desire. Not turning into the faults of wrong views and extremes, and neither abandoning nor adopting all kinds of other views, is jealousy. Thus, the five afflictions are also praised as being included in the self-aware wisdom without acceptance or rejection. The second has five: the wisdom of equality, the wisdom like a mirror, the wisdom of the sphere of reality, the wisdom of discernment, and the wisdom of accomplishment. The first is: Some say this: "The nature of all." From "There is not even a dust of difference." This is praised as the sacred nectar. This shows that some conquerors also said this: Knowing and realizing that the self-nature of all dharmas is the great self-nature, therefore everything is integrated into it, and gaining control over everything, so the gradual progression by power is also perfected and integrated into the original great power. Therefore, with the power of wisdom, the gradual progression by power is also praised as the sacred integration. Some sages said this: All dualistic things are the meaning of completeness, and the self-nature of all integration is this great tantra of the Sutra of Self-Awareness. The essence of this tantra is the secret sacred object, which permeates and pervades all dharmas, and because its essence cannot be examined according to its position, the unfathomable depth is the realm of the fully enlightened Buddha. The Vajradhara Tantra, which is extremely difficult for other beings to understand, is also the self-nature yoga in that true nature, the great teaching accomplished without fabrication. Therefore, the causal tantra is also integrated into the self-nature tantra, and is praised as the indivisible sacred teaching. Some guides said this: In that state of the great sphere of true nature, all dharmas are equally one taste, because there is no distinction between self and other, so all extremes naturally become emptiness.
Chinese
在完全清净的法性虚空中，连丝毫的净与不净的分别杂染都没有，所以是伟大的甘露。如果证悟到没有净与不净，就被赞颂为殊胜甘露之药。第二种是，有些人这样说：从“菩提心”到“不动摇，不畏惧”，这是赞颂没有希望和疑虑。这段话表明，有些佛陀这样说：五种自性身自然成就，菩提心远离一切过失的尘土，清澈明亮，怎么会被分别的尘埃所染污呢？好与坏的分别念融入伟大的菩提心中，在无二的状态中融为一体，所以无论如何都不会动摇，不会改变，不会畏惧，是毫不动摇的意思。这是赞颂没有希望和疑虑的殊胜见解。第三种是，有些人这样说：从“分别相”到“怎么会坏灭”，这是赞颂自性清净。这段话表明，有些导师这样说：证悟殊胜乘的意义，这个分别念的障碍，相的这座山，不需要在其他地方断除。例如，狮子的身体，其他众生无法摧毁，但像自己产生的会摧毁一样，如果障碍没有在如是的大空性中，自性自然解脱，又怎么会被其他的对治所摧毁呢？不会被摧毁，所以不寻求用对治来消除。这是赞颂相自然解脱的见解，没有对治，自性清净。第四种是，有些人这样说：从“大乐完全”到“没有分别念”，这是赞颂超越了完全的分别念。这段话表明，有些胜者这样说：大乐远离执着和分别念，因为没有分别念，所以显现出执着好与坏的分别念是自性清净的。因此，如果安住于自性觉性确定为大乐的境界中，那么在任何显现中都没有分别念，因为没有断除，自然解脱。这是说，如果显现没有脱离大乐，就超越了完全的分别念，是无需断除，自然解脱的见
English
In the completely pure Dharma-nature's sky, there isn't even a speck of differentiation or defilement of pure and impure thoughts, therefore it is the great nectar. If one realizes the absence of pure and impure, it is praised as the supreme nectar medicine. The second is, some say this: from "Bodhi-citta" to "Unmoving, fearless," this praises the absence of hope and doubt. This passage shows that some Buddhas said this: The five self-nature bodies are spontaneously accomplished, the Bodhi-citta is free from the dust of all faults, clear and bright, how could it be stained by the dust of discrimination? The discrimination of good and bad merges into the great Bodhi-citta, and dissolves into one in a non-dual state, so it will certainly not move, will not change, will not fear, meaning it is unwavering. This is praising the supreme view without hope and doubt. The third is, some say this: from "Conceptual appearances" to "How could it be destroyed?" this praises the pure nature. This passage shows that some teachers said this: Realizing the meaning of the supreme vehicle, this mountain of the obscuration of conceptual appearances does not need to be abandoned elsewhere. For example, the body of a lion cannot be destroyed by other beings, but just as what arises from itself destroys it, if the obscuration does not dissolve into self-liberation in the suchness of great emptiness, how could it be destroyed by other antidotes? It will not be destroyed, so it is not sought to be eliminated by antidotes. This is praising the view of the natural liberation of appearances, without antidotes, the nature is pure. The fourth is, some say this: from "Great bliss completely" to "There is no discrimination," this praises the transcendence of complete discrimination. This passage shows that some victors said this: Great bliss is free from grasping and discrimination, because there is no discrimination, it is evident that the discrimination of grasping good and bad is self-nature pure. Therefore, if one abides in the realm where self-awareness is certain as great bliss, then there is no discrimination in any appearance, because there is no abandonment, it is naturally liberated. This means that if appearance does not depart from great bliss, it transcends complete discrimination, it is the view of non-abandonment and natural liberation.
Chinese
这是对神圣誓言的赞颂。第五，有些人这样说：“那本身已经到达了吗？”从“不要超越它”这句话开始，是对神圣誓言的赞颂。还有些导师这样说：当不颠倒地证悟了心的本性，并且在修习时，对于应该守护的事物不作分别念，也不执着于任何事物时，懒惰和散乱这六者是抢夺瑜伽士财富的敌人，所以不要认为它们没有过失，也不要放纵它们，必须守护，不要超越甚深如是的意义，不要违犯誓言。因此，避免四种敌人的誓言是守护的至高无上，是对神圣的赞颂。第七，在接近结尾时，有些人这样说：“稳定和变动都圆满于坛城手印中。”从“所见即是果”这句话开始，是秘密真言的神圣之语。还有些救护者这样说：器情世界的一切稳定和变动，都是心性无边无际的显现，因此，它们自然圆满为本初显现的本尊坛城和智慧手印。因此，众生的分别念和声音，次第地在禅定和秘密真言心髓的相续中成佛。因此，从无自性的因中，如幻化般显现的一切，都显现为象征三宝的语言，因此就是胜者的教法。无论如何思维和努力，通过修持而成就，以及所见之显现，就是成熟的果实。为什么呢？因为它是自性，并且无法在其他地方找到。这是通过揭示秘密真言的自性来象征的。这是秘密真言的神圣之语。第四，简要地揭示这些的意义是：上面所说的，有些人这样说：“在无数的世界中。”从“意义最终归于一”这句话开始，是对统一意图的赞颂。还有些导师这样说：为了调伏的对境，在无数的世界中，无数的化身明灯，以不可思议的方式宣说了无数的法门，即各种乘的法门，从而展示了超越界限的教法。
English
This is a praise of the sacred vow. Fifth, some say, "Has that itself been reached?" From the phrase "Do not transgress it," it is shown as a praise of the sacred vow. Furthermore, some guides say: When one realizes the very nature of mind without inversion, and when meditating without conceptually thinking about what should be guarded and without abiding in anything, then laziness and the six distractions are enemies that steal the wealth of the yogi. Therefore, one should not regard them as faultless, nor should one indulge in them, but one must guard against them. One should not transgress the meaning of the profound Suchness, and one should not break the vow. Thus, the vow to avert the four enemies is the supreme of protection and is praised as sacred. Seventh, near the conclusion, some say, "The stable and the moving are perfected in the mandala mudra." From "What is seen is the fruit," it is the sacred word of secret mantra. Furthermore, some protectors say: All the stable and moving of the vessel and essence are the boundless nature of mind, therefore, they are naturally perfected as the deity mandala and wisdom mudra of self-arising. Therefore, the conceptualizations and sound limits of beings are enlightened in the continuum of samadhi and secret mantra essence in sequence. Therefore, whatever arises as if imputed from the cause of no-self-nature appears as words symbolizing the three jewels, therefore, it is the teaching of the Victorious Ones. However one thinks and strives for meaning, accomplishment through practice and appearance as seen are the ripened fruit. Why is that? Because it is self-nature, and it cannot be found elsewhere. This is symbolized by revealing the self-nature of secret mantra. This is the sacred word of secret mantra. Fourth, the meaning of these is shown in brief: As stated above, some say, "In countless worlds." From "The meaning ends in one," it is praised as the gathering of one intention. Furthermore, some teachers say: For the sake of those to be tamed, in many countless realms of the world, countless lights of emanation, in an inconceivable way, have spoken of many dharmas, that is, the doors of various vehicles, thus showing the teachings that transcend limits.
Chinese
无边之义，即是如实性，无有超过，故诸佛密意皆汇集于一菩提心而已。如是虽示现多种乘门，然必赞叹究竟之义汇集于一乘。第五，诸如来之密意，无作任运成佛之义，归摄而宣说者，下文从“诸友”至“任运而生”之间宣说。说法之上师，以“诸友”呼唤而宣说，依此理趣，三世诸佛圆满正等觉，诸如来之密意，殊胜秘密，如其所说，总的来说，听到的是如下确定的：轮回的一切法和已成涅槃的一切法，显现无量，超越言说，总的来说，对于所化众生，仅是从词语的假立而安立的，除此之外，本体是无法执取的，因为这是远离一切边际的法身大光明。对此，无需立即进行勤作的破立之行而获得，因为一切法的自性，本来就是如此的体性，本自成佛，无有迁变而安住。如是之义，乃是究竟确定的秘密。阿霍！二字，乃是无自性显现一切，故宣说无二。如是宣说的诸佛圆满正等觉，诸如来，总的来说，其体性也从一和多的法的词语假立中解脱，超越一切边际。在自性大本体中，无有苦乐之名，因果和一切法不杂，完全圆满，无有偏颇，大乐之体性，任运平等广大的法性，自显的如实性现前，与任何事物都不分离，不与任何事物混杂，远离垢染，安住于大清净之体性中。第三，珍爱教诲之劝诫，从“此后又是秘密”至“汇集为一”之间宣说，最后的教诲之譬喻。
English
The meaning of boundlessness is the thusness itself, without anything exceeding it. Therefore, the intentions of all Buddhas are gathered into one Bodhicitta. Although various vehicles are shown, it is definitely praised that the ultimate meaning is gathered into one vehicle. Fifth, the intention of all Tathagatas, the meaning of effortless and spontaneously accomplished Buddhahood, is summarized and explained. From below, from "O friends" to "spontaneously arisen." is explained. The teacher who expounds the Dharma, calling out "O friends," explains that according to this reasoning, the intention of all Tathagatas, the complete and perfect Buddhas of the three times, the supreme secret, as it is said, in general, what is heard is determined as follows: All phenomena of samsara and all phenomena that have become nirvana, appearing immeasurable, beyond expression, in general, for the beings to be tamed, it is only established from the imputation of words, other than that, the essence cannot be grasped, because this is the great Dharmakaya luminosity that is free from all extremes. There is no need to immediately engage in the actions of refutation and establishment to obtain it, because the nature of all dharmas is originally of such a nature, primordially enlightened, and abides without change. Such meaning is the ultimate and definite secret. The two letters Aho! indicate non-duality because they show that emptiness manifests everything. Thus, the Buddhas, the complete and perfect Buddhas who teach this, all the Tathagatas, in general, their essence is also liberated from the verbal imputation of one and many dharmas, transcending all extremes. In the great essence of self-nature, there is no name of happiness and suffering, cause and effect and all dharmas are unmixed, completely perfect, without bias, the nature of great bliss, the spontaneously equal and vast Dharmata, the self-manifested thusness is manifest, inseparable from anything, unmixed with anything, free from defilement, abiding in the nature of great purity. Third, the advice to cherish the teachings is explained from "Then again, the secret" to "gathered into one," the metaphor of the final teaching.