Chinese
大圆满雄鹰展翅释。 大圆满雄鹰展翅释。 大圆满雄鹰展翅释住。事业边际近处住，殊胜慧者为义故，歧途障蔽自宗持说故，入于一切之禅定解脱。顶礼薄伽梵妙音。如是说者，为使一切法不从平等性中转移而正直，及为消除造论之障碍，故作恭敬顶礼。此处一切皆是大 आत्म (藏文，梵文天城体，梵文罗马拟音，汉语字面意思），我亦是一切故，调伏内外之障碍。其本身无所作为境，故以断除能作障碍之大智慧，无有收摄而圆满，然为显示体性，从一切边解脱，故体性无有痛苦。安乐广大性，具足经藏续及要义，任运成就，于一切支分六等皆自显现，可得谒见，故为应礼敬之处。彼以自证之四河而得谒见。立宗之论为何耶？不住无缘无思法之道。菩提心自证之事物，一切事物之本身，其本身亦自显现，故难以执取体性，故不中断其知之境。二者之故，体性无思，故随行者亦为彼之故，义本身远离能作之分别念，乃任运成就之大无思，以无取舍之义不经行而镇伏，故为殊胜之道，唯离次第。为正直引导所立宗之歧途障蔽，从布施之微细分中产生。如是说者，愚者以四守护神守护，未得义者于他处寻求所得，故取三门之白分，缘于大菩提，何为从数算事业之分别念微细分中产生耶？将以剩余之语词解释，分别念之门法身乃无有差别义故。自性分别念以对治及极度区分而遮止及遣除，唯其本身乃胜义谛，于无二而缘，系念之觉性无思乃能作之分别
English
Commentary on the Great Perfection: The Soaring Great Garuda. Commentary on the Great Perfection: The Soaring Great Garuda. Herein dwells the Commentary on the Great Perfection: The Soaring Great Garuda. Abiding near the edge of activity, for the sake of those with superior minds, for the sake of holding and explaining the self-doctrine of deviations and obscurations, the meditation that engages all is liberated. Homage to the Bhagavan Manjushri. Saying thus, in order to make all dharmas upright without diverting from equality, and in order to eliminate obstacles to composition, reverence and homage are made. Here, everything is the great Atman (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and I am everything, therefore subduing the obstacles of inner and outer. Since that itself has no object, the great wisdom that cuts off the obstacles of contrivance is complete without being gathered, yet in revealing the essence, it is liberated from all extremes, therefore the essence has no pain. The very expanse of bliss, endowed with the collections of sutras and tantras and essential points, is spontaneously accomplished, self-appearing in all aspects such as the six limbs, and can be met, therefore it is a place of homage. That itself is met by the four rivers of self-awareness. What is the accepted tenet of the treatise? It is called the path of non-abiding, without object, non-conceptual dharma. The essence of enlightenment, the very thing of self-awareness, the very thing of all things, appears as itself in any way, therefore it is difficult to grasp its characteristics, therefore the realm of its knowledge is not interrupted. Because of the two, it is non-conceptual in essence, therefore the follower also, for the sake of that itself, the very meaning is free from the conceptuality of contrivance, which is the great non-conceptuality that is spontaneously accomplished. Since the meaning without acceptance or rejection suppresses without traversing, it is the superior path, solely free from stages. In order to guide the deviations and obscurations of the accepted tenet, it arises from the subtle part of dedication. Saying thus, fools are protected by the four guardians, those who have not attained the meaning seek what is to be attained elsewhere, therefore they take the white part of the three doors, focusing on the great enlightenment. What arises from the subtle part of the conceptuality of counting activities? It will be explained by the words of the remaining words, the door of conceptuality, the dharmakaya, is without difference in meaning, therefore. The conceptuality of self-nature is blocked and eliminated by antidote and extreme distinction, that itself is the ultimate truth, focusing on non-duality, the awareness that fastens is the non-conceptual, which is the conceptuality of contrivance.
Chinese
因为执着的缘故，没有见到殊胜法身即是自性，因为颠倒的缘故，所以在此如此阐明此义：所谓“自生智慧，无分别，周遍自性而住”，是一切智慧的本体，具有五种特征，没有因缘，没有相续和生灭，因为一切时处都自明，所以不可得，那本身远离相状，通过所说的意义，没有各种各样的概念，没有作意，没有执着，因为一切时处都自明，所以在一切智的等持中，以法性的道理而清晰安住。如果禅修时生起感受，会想有什么方法呢？所谓“离于作为，不住于境，没有对治可以修正”，这里以六种把握的意义，安住于远离一切造作的自性中，愚昧者舍弃作为，就像接受无所作为一样，这是没有的，以三门勤奋努力，以及舍弃所缘境，无论何时都没有，因为禅修的心识是所有相状，所以无法找到相状。因此，无论生起六种执着、念头、力量、有意作为、因缘引发、体验，都无可否认或肯定，如大虚空所说：“虚空的念头无生，念头即如虚空。”因此，本来就远离疾病，所以不依赖八种造作。所谓“以支分法的力量，寻找心要之处”，心要菩提的自性，以见修行灌顶等道之方便和果的一切本体而安住的意义，希望在因果的根本上获得知识，而另外寻求，自然分离是寻求的殊胜。所谓“无论什么形象都不分别，以方便而享用它”，凡是依赖于分别的形象，就是无分别，这里因为念头本来就没有，所以也不需要无分别，因为在那本身的体性中无分别地安住，所以特意造作的禅修，唯有远离遍计所执的障碍。因为果不遗余力地存在于自他之中，心要自性显现，法身不在他处。所谓自性从母胎就是果树，所以在名言上，即使在二取分别耗尽之时，也如萨列树一样，不由因缘而自性是果。
English
Because of clinging, the excellent Dharmakaya is not seen as self-nature. Because of inversion, this meaning is clearly explained here: "Self-born wisdom, non-conceptual, dwells pervadingly in its own nature," is the essence of all wisdom. It possesses five characteristics, without cause or condition, without continuity or arising and ceasing. Because it is self-luminous at all times and places, it is unattainable. That itself is free from characteristics. Through the meaning of what is said, there are no various concepts, no attention, no clinging. Because it is self-luminous at all times, it clearly abides in the samadhi of omniscience through the reasoning of the nature of reality. If feelings arise during meditation, one might wonder what method to use. "Free from action, not abiding in objects, there is no antidote to correct it." Here, with the meaning of the six grasps, one abides in the self-nature, free from all actions. Ignorant ones abandon action, as if accepting inaction. This is not the case. Diligent effort with the three doors and abandoning the object of focus never occur. Because the mind of meditation is all characteristics, no characteristic is found. Therefore, whatever arises—the six holdings, thoughts, power, intentional actions, induced causes, experiences—there is nothing to affirm or deny. As the great sky says, "Thoughts of the sky are unborn, thoughts are like the sky." Therefore, it is inherently free from disease, so it does not rely on the eight actions. "Seeking the essence of the heart through the power of the branch teachings" means that the essence, the nature of enlightenment, abides as the basis of all paths, methods such as view, practice, empowerment, vows, and fruits. Hoping to gain knowledge at the root of cause and effect and seeking it separately, natural separation is the excellence of seeking. "Not conceptualizing in any way, enjoying it with skillful means" means that whatever appearance depends on conceptualization is non-conceptual. Here, because thought is originally absent, non-conceptualization is also not desired. Because it abides indivisibly in that very essence, specially contrived meditation is solely free from the obscuration of conceptual imputation. Because the fruit is completely present in oneself and others, the essence of self-nature arises, and the Dharmakaya is not elsewhere. It is said that self-nature is the fruit tree from the very beginning, so in conventional terms, even when the two imputed concepts are exhausted, like the Sal tree, self-nature is the fruit without being made by causes and conditions.
Chinese
由于本性自然显现为大，因此无需向外寻求可获得之物。因此，摆脱了通过努力获得果位的行为。因为不依赖低劣的方法，所以说将一个微尘分解，并与所有十方分离。这是因为孩童的意识认为清净的微尘是自体，并认为方位是空性的终结，这些都是自己分别念的显现。因此，这方面是不成立的，因为不寻求成立的边。那么，不依赖具有方位部分的方便的观点是什么呢？“不住之义自生妙智慧”，因为除了心之外没有法，所以心性也是不生的，这是殊胜的所知和宗义。它与断灭和常有分离，因此，一切智不是从他处产生的，不依赖于任何一方。因此，“现量任运无分别之精要”，自证的巨大现量是圆满的因果，它没有任何取舍，甚至没有丝毫的能取所取，是完全圆满的，是一切的生处。因此，在六界明点中说：“无碍光明的灯，远离一切思念”。如此衡量的功德是：“进入清净道，获得平等王位”，一切智的自性是自然远离了概念的污垢，因此，无法行进于殊胜的解脱道。不依赖于低劣的二量，而是自知，这是进入法性之海，是获得自身任运成就的显明之义。这是成为一切的自性，是无与伦比的，是获得大自在，是殊胜的获得。那么，众生会从人变成佛吗？“不变无变故，无有贪着处”，这是因为如同讲述成熟的事物一样，并且因为没有刹那的相续，所以不希望产生自性。因为没有状态的改变，所以心髓没有增减。因为远离希望，所以果位的所依不是自生的，因此，对智慧没有执着。同样，“无有能取境，亦无心之住处”，如同没有分别念的状态改变和扭转轮回的努力一样，没有具有智慧的相续。
English
Because the essence naturally manifests as great, there is no need to seek externally for what can be attained. Therefore, it is free from the effort of attaining fruition through calculation. Because it does not rely on inferior methods, it is said that splitting a single atom and separating it from all ten directions is because the consciousness of children considers pure atoms to be self-existent and considers directions to be empty of ends, these are appearances of their own conceptual thoughts. Therefore, this is not established, because it does not seek an established extreme. So, what is the view that does not rely on means with directional parts? "The meaning of non-abiding, the excellent wisdom arises spontaneously," because there is no dharma other than mind, so the nature of mind itself is unborn, this is the supreme knowable and tenet. It is separated from annihilation and permanence, therefore, omniscience does not arise from elsewhere, it does not rely on any side. Therefore, "the essence of manifest, spontaneous, non-conceptual vastness," the great manifestness of self-awareness is the complete cause and effect, it has no grasping or clinging, not even a trace of subject and object, it is completely perfect, it is the source of all. Therefore, in the Six Spheres Thigle it is said: "The unobstructed, luminous lamp, free from all thoughts." The merit of measuring in this way is: "Entering the pure path, attaining the equal kingship," the nature of omniscience is naturally free from the defilements of concepts, therefore, it is impossible to travel the supreme path of liberation. Not relying on the inferior two measures, but knowing oneself, this is entering the ocean of dharmata, it is obtaining the clear meaning of self-accomplishment. This is becoming the nature of all, it is incomparable, it is attaining great sovereignty, it is a supreme attainment. So, will sentient beings become Buddhas from humans? "Unchanging, without change, there is no place of attachment," this is because it is like describing something that is already ripe, and because there is no momentary continuum, so it is not desired to produce self-nature. Because there is no change of state, the essence has no increase or decrease. Because it is free from hope, the basis of fruition is not self-existent, therefore, there is no clinging to wisdom. Similarly, "there is no object to be grasped, and no place for the mind to dwell," just as there is no effort to change the state of conceptual thought and reverse samsara, there is no continuum of wisdom.
Chinese
地的应被认知的法性，和应被成就的法身自明之外没有其他。由于脱离了心的所依，安住于具足五大之中。如虚空大中说：三时为一，没有差别。无始无终，本来就存在。因法身遍布而为一。因大而安住于伟大的自性中。如是说。为了显示禅修的歧途和障碍，想要现前获得，所以说要恒常禅修于因。所说的，被教说的守护者，对于没有见到菩提心要的世间人，为了想要获得解脱。修习八种等持，并且贪执于禅定的喜乐。以及想要现前声闻阿罗汉，所以执着于修习灭定的味道。以及自生佛恒常修习寂静禅定的味道，并且贪执于此。以及各方的智者，和区分边中之智者们，因为希望现前普贤王如来，所以是法身的因。显现不分别三种，和不显现而不分别，恒常修习并且体验证悟。贪执于舍的安乐，这是错误和没有见到的共同歧途和障碍。如是说，从禅修贪执的安乐中，不会生起平等的意义。因此显示了因的乘，除了作为传承的因之外，在这里找不到更快的。因此，因的补特伽罗更不用说了，即使是获得了地和地达到究竟者，也有障碍。如广大续部中说：十地达到究竟者，也有执着和分别。对于执着和分别，不会安住于道的究竟处。如口诀中说：超越了普贤王如来的地。安住于莲花眼的地。行于无分别的地。如是说。不错误的禅修正行是什么呢？如说：一身体性遍布，没有增加的法。所说的，殊胜的法身是远离分别的。原始心要菩提是清净的，被教说的虚空大的教言所清净。没有到达边际，并且在法界中没有减少。所说的，由于脱离了三边，所以在无尽边际的大境中。对于没有减少和抛弃功德珍宝，因为没有将此作为所缘。以法的嬉戏，没有体验到额外的过失之处。所说的，由于将所修作为所缘，所以没有额外体验到过失之处。因为脱离了对境和所依