English
In order to purify the beings' continua without effort, great compassion has no suffering in any place. Saving beings also does not abandon them. Because it is separated from the root of loving-kindness in all its forms, in order to completely perfect the meaning without remainder, activity is непрерывно. "By the great, the great profound," this refers to the pith instructions of bodhicitta. As the nature of mind is explained, it abides from the very beginning in the essence of the five great elements. Therefore, the meaning of being especially great is difficult to fathom. "Qualities are not praised in any way," this means that faults are naturally absent, and because there is no dependence, there is no clinging to the qualities of the seven riches and twenty-five qualities as being supreme. Thinking, "What is the pith instruction of the path?" The meanings do not move as they are. This refers to the reality of all knowable things, both dependent and independent phenomena. The true nature of samsara and nirvana, liberated in their own place, without changing their essence or color, cannot be measured by the path of effortful conceptualization, because conceptual extremes will arise again, and one will not reach there. If you doubt that liberation is not possible without conceptualization, liberation is achieved through freedom from action. This means that the object to be measured and the consciousness that measures are not different from the beginning, so one does not engage in the extremes of effortful analysis. Since bondage is naturally absent, not desiring liberation itself is great liberation. In non-action, it is shown as non-action itself, and one meets it. Why is that? Self-arisen wisdom is without effort, and it also shows the path of liberation after liberation. This means that the nature of bodhicitta does not depend on other causes and conditions, but arises as self-luminous from the beginning. Therefore, there is nothing to do immediately, because it is free from the knots of original clinging. The essence of the great path of liberation and all that is shown arises spontaneously, and there is no interruption in meeting them individually. The bindu of dharmata, this means that, by the very meaning of the occasion, everything that appears and is heard is gathered into the dharmata that is spoken of. Because other things are not naturally observed, the definition is established. The thought that the meaning of the second bindu is shown, at the time of abiding by nature, this means that naturally, as soon as beings turn their minds slightly, they directly abide in the spontaneously accomplished wisdom. At the time of showing this meaning, directly
English
"Ba pa'o. The great elements, Bhagavan." This means explaining the cause. The five outer and inner elements themselves are the basis of the seen and heard phenomena. That itself is self-arisen wisdom, primordially pure and complete, without limit, therefore it is Samantabhadra. Abiding in awakening, therefore Bhagavan. This means showing that the essence is the cause of the cause. The five themselves are not gathered into the nature of mind, but covered by "hum", therefore the blessings of the nature of Bodhicitta, etc., all appear spontaneously. It is wonderful that even more than the arising, it is said "I arose first," etc., therefore it shows that the nature of Bodhicitta, the essence, is supreme. This means that it naturally abides in all beings. This is also the meaning of the present. The essence of the common ancestor is not other, but the six realms of samsara naturally make it difficult to show the essence, so it is that. If one thinks, "Then what is delusion?" Even if one conceptually thinks perversely, liberation is self-arisen, not from another. This means that the practitioners of the five paths, lacking definite wisdom, merely err in action, and merely cling to what is imputed, as it is said, merely the name is reversed, but the essence is not reversed, therefore self-arisen wisdom is free from bondage, so there is no fault of error. At the time of abiding in the greatness of nature. This means that the mind of Bodhi is not seen by doing, but by the reasoning of the nature of reality, it abides in the supreme and sacred meaning. Since the definite time has already been spoken, then all explanations should also be combined. The great wisdom is difficult to find. This means that the non-abiding wisdom, which is obscured by five ways, obscured by three ways, obscured by one way, and more excellent than the tantras, is easy to lose and difficult to obtain. Wisdom is accomplished by relying on skillful means. This means that the Mahayogis are mistaken that the male and female themselves are the meaning of wisdom, so they want to generate wisdom from the basis of the union and friction. This is the means of the lineage. Here, it is not specifically abandoned or taken, the means apart from the basis is the nature of the victorious father of existence and peace, and that without nature is the mother. Differentiated by terminology, but the essence originally has no effort to separate father and mother, this is without error. Seeing that meaning itself is attainment. Therefore, the effortless means, by which the view of omniscience is obtained, is wisdom.
Chinese
如果是这样，那是因为它自己获得的。那么，这个门也需要从其他地方寻求果实吗？虽然只是名称相似地依赖于其他，但显现的安乐是从自身产生的。这是为了避免误入歧途。这里不从名相上寻找本体，是为了遮止增益之声。因此，虽然看起来像是依赖于获得的方法，但因为名称相同，所以并不从方法上寻求利益，而是在自证的显现中，从自生的智慧中，从自身显现，没有揉搓的安乐。远离勤作之时。这是说，对于殊胜的瑜伽士来说，因为没有定门出入的勤作，所以不努力获得果实、暖相、神通等功德。为了避免阿努瑜伽士误以为，分开父母后，从如母普贤王母般的境界中，父亲不勤作游戏神变而生起。大神通并非难事，一切功德和力量，如实细致地观察，当下即从自身产生。这是说，追随瑜伽的超越乘的宗义，菩提心自性不定，所以任何显现都是不勤作的神变。那是什么呢？四种神变和内外暖相，以及神通等功德，以及身语意的力量等，都是在不作意的法性中显现的觉性，本体难以把握，在这些之中无有阻碍地自生，而不是像源头一样，在名相上理解和习惯，也不仅仅是显现，也是修习的功德。为了指示安立心的方法，无有显现的法性，不勤作安立即是修习。为了超越中观派执着于无有显现的胜义谛而特意保持中舍的歧途，这里菩提心是显现不可思议的，因此在无有相状的见解的真如性上，缓慢地安住于本性中的中舍是散乱的解释。这里如果自性不是不作意，那就安立于不作意。因为自性如此，所以因为有把握，没有生起任何特意造作的念头，所以没有勤作，自然显现就是不作意安立。安立心的方法
English
If so, it is because it is self-obtained. Then, is it necessary to seek fruit from elsewhere in this door as well? Although only the name seems to rely on others, manifest bliss arises from oneself. This is to avoid going astray. Here, not seeking the essence from names is to prevent the sound of addition. Therefore, although it seems like relying on the method of attainment, because the names are the same, one does not seek benefit from the method, but in the self-aware manifestation, from self-born wisdom, from oneself, there is no bliss of churning. The time of being free from effort. This is to say that for the superior yogi, because there is no effort of entering and exiting the samadhi door, there is no effort to obtain the fruit, warmth, clairvoyance, and other qualities. To avoid the Anuyoga practitioner mistakenly thinking that after separating the parents, from the state of the mother Samantabhadri, the father arises without effort of playful magical display. Great magical display is not difficult, all qualities and powers, if examined carefully as they are, arise immediately from oneself. This is to say that the doctrine of the vehicle that transcends the yoga of following is that the nature of Bodhicitta is uncertain, so any manifestation is a magical display without effort. What is that? The four magical displays and the inner and outer signs of warmth, and the qualities such as clairvoyance, and the power of body, speech, and mind, etc., are the awareness that manifests in the unconditioned Dharma nature, the essence of which is difficult to grasp, and in these, it arises freely without obstruction, rather than becoming like a source, understanding and being accustomed to names, and not merely being a manifestation, but also being a quality of practice. In order to indicate the method of establishing the mind, the Dharma nature without manifestation, non-effort establishment is practice. In order to transcend the wrong path of the Madhyamikas who deliberately maintain equanimity on the ultimate truth of no manifestation, here Bodhicitta is inconceivable in manifestation, therefore, dwelling slowly in the equanimity of settling into the nature of Suchness without the sight of forms is a scattered explanation. Here, if the self-nature is not non-conceptual, then establish it in non-conceptuality. Because the self-nature is such, because of confidence, no thought of deliberate action arises, so there is no effort, and natural clarity is non-effort establishment. The method of establishing the mind.
Chinese
错误之处的遮蔽是：在那和那处如果进行分别，从中不会产生如是。意思是说，对于现今没有生起把握的人，依靠言辞，没有分别就是堕入基础，成了俗事。有人说，人应该专注于这个殊胜之门。如果以能取和所取分开而入定，从分别的禅修中不会产生不错误的如是禅修。如《大鹏经》所说：所谓“如是”，就是分别念，因此要恒常禅修。贪求大乐是执着的病。因此，诀窍本身就是错误的遮蔽。远离言说的阶段。意思是说，因为法的界限无法指示，虽然是所有言辞的本体，但不能说“就是这个”，这是为了说明这一点。最极秘密的法性是：不像心中臆造的秘密，而是极其难以见到，凡夫的意识无法触及的如是，是诀窍的命脉。耳朵不会听到。意思是说，对于一位没有失去仪轨的导师，我的耳朵不会听到菩提心是这样的形态。同样，舌头的官能也无法表达。意思是说，如同无法听到一样，无论是自己还是他人，都无法相互谈论具有法界形态的事物，因此是超越二元的。法界的明点。意思是说，前三个阶段通过意义显示自证是万物的根源，因此成立了定义。最后一个阶段显示了法界的界限和本体，因此涵盖了四个阶段，这也没有矛盾。为了显示第三个梯子的意义，关于不被轮回业所束缚的阶段。意思是说，六道的业本身就是法界，自然远离边际，因为是道路成就的本体，所以显示了不由自主地不进入其控制之下的意义。轮回的痛苦就是菩提心。意思是说，显示了真正的佛陀。因为圆满的菩提心，轮回不是自主成立的。众生共同和特殊的痛苦，仅仅是体验，但没有体验者，因为自证的智慧本身就是自显，与所安立的佛陀分离。因为完全了悟而完全。
English
The obscuration of errors is: If distinctions are made in that and that, from that, suchness will not arise. This means that for those who do not have confidence arising in the present, relying on words, not distinguishing is falling into the basis, becoming mundane. Some say that one should focus on this superior gate. If one enters into meditation by separating the grasper and the grasped, from the meditation of distinction, the unerring meditation of suchness will not arise. As the Garuda Sutra says: So-called "suchness" is the thought of distinction, therefore, one should constantly meditate. Craving great bliss is the disease of attachment. Therefore, the key instruction itself is the obscuration of errors. The stage of being free from expression. This means that because the characteristics of the dharmadhatu cannot be indicated, although it is the essence of all words, one cannot say "it is just this," this is to show that. The most secret nature of reality is: It is not like a secret fabricated in the mind, but it is extremely difficult to see, and suchness, which cannot be touched by the minds of ordinary people, is the lifeblood of the key instruction. The ear will not hear. This means that for a teacher who has not lost the ritual, my ear will not hear that the mind of enlightenment is in this form. Similarly, the faculty of the tongue cannot express it either. This means that, just as it cannot be heard, neither oneself nor others can talk to each other about things that have the form of the dharmadhatu, therefore, it is beyond duality. The bindu of the dharmadhatu. This means that the first three stages show through meaning that self-awareness is the source of all things, therefore, the definition is established. The last stage shows the limits and essence of the dharmadhatu, therefore, it is certain that including the four stages is not contradictory. In order to show the meaning of the third ladder, concerning the stage of not being bound by the karma of samsara. This means that the karma of the six realms itself is the dharmadhatu, naturally free from extremes, because it is the essence of the path accomplished, so it shows the meaning of not involuntarily entering under its control. The suffering of samsara is the mind of enlightenment. This means that it shows the true Buddha. Because of the complete mind of enlightenment, samsara is not established autonomously. The common and special sufferings of sentient beings are merely experienced, but there is no experiencer, because the wisdom of self-awareness itself is self-manifesting, separate from the established Buddha. Because of complete realization, completely.