Chinese
将无法描述的法性，以及甚深四法的口诀，按顺序与两个四句组合并。关于事业和利生，清净的大道如何遍及一切，因无知而被误导而迷惑，通过证悟而显现成佛，以及它如何圆满功德，据说这些分别与两句诗，其后一句，然后三句，最后六句相对应。在《难解释》中说：然后要正确解释，慈悲分为五种：平等性慈悲的化身，显示迷途和障碍的慈悲，智慧幻化的慈悲，本体奇妙的慈悲，以及事业利生的慈悲。平等性化身解释为六种：平等无偏的慈悲，无偏一切的生处，那本身离于勤作，以智慧方便证悟幻化，不定的化身散布，以及众生自己遮蔽自己。两个四句和四个两句，按顺序组合并详细解释。迷途和障碍分为三种：外在的迷途和内在的迷途，因果之法没有阻碍，将三个四句分散开来。智慧幻化解释为两种：证悟时慈悲自然产生，以及任运自成从自身产生。四四放置是开始和结束的四个。本体奇妙的显示为两种：无法描述的法性，以及甚深四法的口诀。与四个四句组合并解释。事业利生解释为四种：清净的大道遍及一切，因无知被误导众生迷惑，证悟而知则显现成佛，它的功德利生圆满。二和一即三和六，按顺序组合并解释。如是。其他地方也有将这些与普贤王如来的明点结合的。第八，如上所述，对于如此之大的基础界、广大、自生、无为的智慧，过去没有止息，未来没有生起，现在也没有任何安住的法，因此不住于分别三时的名言，因为对于前后之时的依赖，没有作为有为生灭之法。因此，对于那个基础，后来
English
The indescribable nature of reality and the profound fourfold instructions are sequentially applied to two sets of four verses each. Regarding activities and benefit to beings, how the great path of purity pervades all, how beings are deluded by ignorance and become confused, how enlightenment is manifested through realization, and how it perfects qualities, it is said that these correspond respectively to two lines of verse, followed by one line, then three lines, and finally six lines. In the "Difficult Explanation," it says: Then, the correct explanation should be given, compassion is shown to be fivefold: the emanation of equanimity compassion, the compassion that shows the path astray and obscurations, the compassion of wisdom's illusion, the compassion of the wondrous essence, and the compassion of activities and benefit to beings. The emanation of equanimity is explained as sixfold: impartial compassion, the source of all impartiality, that itself is free from effort, realizing illusion through wisdom and skillful means, the uncertain emanation spreading forth, and beings obscuring themselves. Two sets of four and four sets of two, combine sequentially and explain in detail. The path astray and obscurations are explained as threefold: outer straying and inner straying, the law of cause and effect is without obstruction, scatter the three sets of four verses. Wisdom's illusion is explained as twofold: when realized, compassion arises naturally, and spontaneous accomplishment arises from itself. Placing four and four are the four at the beginning and end. The wondrous essence is shown to be twofold: the indescribable nature of reality, and the profound fourfold instructions. Combine and explain with four sets of four. Activities and benefit to beings are explained as fourfold: the great path of purity pervades all, beings are deluded by ignorance and become confused, realizing and knowing, enlightenment is manifested, its qualities and benefit to beings are perfected. Two and one, that is three and six, combine and explain in order. Thus it is. In other places, there are also those who combine these with the bindu of Samantabhadra. Eighth, as explained above, for such a great ground, vast, self-born, unconditioned wisdom, there is no cessation in the past, no arising in the future, and no dharma that abides in the present, therefore it does not abide in the names of the three times separately, because in dependence on the times of before and after, there is no dharma of conditioned arising and ceasing. Therefore, for that ground, later
Chinese
通过对次第生起，前一刹那灭尽的法不存在进行辨析和证悟，将自性本具的智慧融入三时平等大性中，据说这就是证悟如实之性的方式。如《十经》所说：“前已逝，今存在，后未至，此三时之名。不住于三，是前后之名。不住于今，无前后生灭。三时无生灭之义，无前后故，融入三时平等中。”第九，如此显现的轮回与涅槃诸法，不依赖因缘，而是从自性本具的界中无碍显现。如此显现之时，不落入轮回与涅槃、好与坏的任何一方，而是在法性平等的界中，无根无基，仅是空显现的空性之相，已经解脱，是为平等。因此，如此显现的外内现象，即是普作菩提心的身语意坛城，无需依赖其他与果位相应的坛城次第安立等下乘的勤作。因此，凡所显现皆是明觉之力的显现，因此，所有供养物和供养处等，皆与明觉菩提心一味一体，对于包含十方三世的轮回涅槃的宾客，无需供养、布施和回向。五妙欲和飘动的幡旗等，陈设的会供品和资具，也无需勤作，六识境的力显现无碍显现，这一切本来就是会供品和资具的自性，在明觉菩提心的界中已经陈设和安立，因此无需从现在开始次第进行。如《十经》所说：“会供与智慧，三种补特伽罗。前后平等故，无次第安立。以诸法皆一之理，会供与佛一故，离回向。会供之庄严，乃五种妙欲。无安立而自性陈设亦，本来即自性
English
Having thoroughly examined and realized that phenomena arise in sequence, with each preceding moment ceasing, and that there is no inherent existence in these phenomena, one unites the self-originated wisdom of essence itself with the great equality of the three times. It is said that this is how one attains the nature of things as they are. As stated in the 'Ten Sutras': 'The past has passed, the present remains, and the future has not yet come; these are the names for the three times. Not abiding in the three, these are names for before and after. Not abiding in the present, there is no arising or ceasing of before and after. The meaning of the three times being without arising or ceasing is that, without before and after, one unites with the equality of the three times.' Ninth: Thus, all phenomena appearing as samsara and nirvana arise without dependence on causes and conditions, from the realm of the self-originated essence, without obstruction. At the very moment of their arising, they do not fall to either side, whether samsara or nirvana, good or bad, but are liberated in the realm of the equality of dharmata, without ground or root, merely as empty appearances, not established as anything other than emptiness. This is equality. Therefore, these appearances of outer and inner existence are the mandala of the body, speech, and mind of the all-creating bodhicitta. There is no need to rely on the efforts of the lower vehicles, such as arranging mandalas in sequence according to the way of the result. Therefore, since all that appears arises from the power of awareness, all objects of offering and places of offering, etc., are indivisible in the nature of the single awareness of bodhicitta. For the guests of samsara and nirvana, gathered from the ten directions and three times, there is no need for offering, generosity, or dedication. The five desirable qualities and fluttering banners, etc., and the arrangement of the gathering's ornaments and implements, also do not require effort. The unobstructed arising of the power of the six sense fields—all of this is already arranged and established in the realm of awareness, bodhicitta, as the nature of the gathering's ornaments and implements. Therefore, there is no need to proceed in sequence from now on. As stated in the 'Ten Sutras': 'The gathering, wisdom, and the three types of individuals, because before and after are equal, there is no sequential arrangement. By the reason that all dharmas are completely one, the gathering and the Buddha are one, therefore there is no dedication. The ornaments of the gathering are the five desirable qualities. Without arrangement, the self-existing display is also, from the beginning, the self-nature.'
Chinese
存在不会减少。如是说。第十，以上述的理由，最终圆满的果之法，也是觉性自生之智慧本身，仅仅是认识自己，除此之外别无他法，因为在基上本自任运而住，所以不依赖于将二资粮的果回向于大菩提的努力，故不回向。因为以无生自生智慧之药，本来就已施予能取所取分别念之魔，故显现世间本来就是大甘露的自性，所以没有其他甘露可以加持。彼经中说：本来自生心髓性，本来已成甘露性，息灭勤作诸痛苦。如是说。同样，在心性不作意安住的状态中，下乘的一切勤作修持之道，都无需勤作而自然圆满，如《宝藏钥匙》中所说：不作意安住，包含下乘一切勤作修持，下乘菩提于此圆满。善妙回向之发愿，皆于此圆满。忏悔罪业之懊悔，皆已圆满。令圣者欢喜之外内供养，皆已圆满。律仪与戒律誓言之守护，皆已圆满。入坛城与灌顶及成就，皆已圆满。佛地与六度波罗蜜，皆已圆满。积资净障勤作之果，皆已圆满。利他究竟四种事业，皆已圆满。利益有情四无量，皆已圆满。身体之转绕手印舞，亦已圆满。语之念诵讽诵音声与赞颂，皆已圆满。意之禅定手印坛城，皆已圆满。如是说。第十一，如是，一切法仅仅是认识自显现，而不需要去除能取所取不净的部分，其理由是，像这样，依赖于根识与对境聚集相遇而生起和发展一样显现的十二处各自的差别，所有这些都没有成立能取所取的距离，因为本来就是清净菩提心一味的体性。因此，现在能取
English
Existence does not diminish. Thus it is said. Tenth, for the reason mentioned above, the ultimate and perfect fruit dharmas are also the very wisdom of self-arising awareness, and there is nothing other than recognizing oneself, because it abides in the nature of being spontaneously established from the beginning on the ground, so it does not rely on the effort of dedicating the fruit of the two accumulations to the great enlightenment, so it is not dedicated. Because the demon of grasping and fixation has been given the medicine of unborn self-arising wisdom from the beginning, the phenomenal world is inherently pure as the nature of great nectar, so there is no other nectar to be blessed. It says in the same: From the beginning, the self-arising essence itself, from the beginning, the nectar has been made, it destroys the suffering of diligent efforts. Thus it is said. Similarly, in the state of mind itself abiding naturally without artificiality, all the paths of effort and practice of the lower vehicles are said to be completed spontaneously without relying on effort. As it is said in the "Treasury of Magical Keys": That which is placed naturally without artificiality, includes all the efforts and practices of the lower vehicles, and the enlightenment of the lower vehicles is completed in it. All the aspiration prayers of good dedication are also completed in it. All the repentance of confessing misdeeds is also completed. The outer and inner offerings that please the noble ones are completed. The vows and the boundaries of keeping the precepts and vows are completed. Entering the mandala, empowerment, and accomplishment are completed. The Buddha's land and the six perfections are completed. The result of accumulating merit, purifying obscurations, and diligent practice is completed. The four types of enlightened activity that accomplish the welfare of beings are completed. The four immeasurables that benefit sentient beings are completed. The circumambulation of the body, the mudra dance, is also completed. The recitation, chanting, melody, and praise of speech are completed. The samadhi, mudra, and mandala of mind are completed. Thus it is said. Eleventh, thus, the reason why all dharmas are pure from the beginning without needing to purify an impure part of grasping and fixation, is that, like this, all these differences of the twelve sources that appear to arise and develop depending on the gathering and meeting of the sense faculties and objects, do not establish the distance of grasping and fixation, because they are pure from the beginning in the nature of one taste of bodhicitta. Therefore, now grasping
Chinese
为了消除对能持与所持名相的分别念，不需要依靠以殊胜三摩地的意念将心安住于清净天神之自性的努力。从眼识对色境的运用，到意识对以总相和自相所摄的诸法进行辨析，以及以思所摄的一切，都是从自生智慧的自力中显现的妙欲之事物，自己享用，这仅仅是供养无二之供品，除此之外，没有任何对能取所取、贪嗔之境的运用，因此没有罪业可忏悔。无论看向何处，所显现的一切都成为自显的庄严，因此显现为内外各种各样的这些法，都是本来即是普作法身之导师自生普贤王如来之身语意无别之自性中铺陈开来的，因此开示了除此之外，没有任何其他如展开唐卡等。金翅大鹏云：供赞迎请手印诵，此中无需观手印身，幻化之影像由此生，不寻树叶知果成。幻问手印世俗印，解脱果位之道不住，若依此得清净解脱道，见闻等皆住于手印之体性。如是说。以上所说的两个章节的意义。十部经中说，本来即是自性安住之大集会，本来任运成就故不需回向，能取所取本初清净是甘露。六根收摄供养六识，六根六识十二处，以殊胜定之清净意念，加持且智慧不能执持。如是说。显有以意念回向乃是施主，以根门观看乃是铺陈妙欲。如是说。第十二，如是，基现的一切游舞皆觉知且见为自显，因此于见之刹那，未至胜义成就普贤无别之地，本来已至之义显现，因此没有比这更殊胜之成就可成办，此即是大圆满之究竟果位，且永不