English
Sa so. In order to show the unsurpassed conduct. The chapter on the arising of wisdom from itself. It says that because the nature of one's own mind is naturally pure, all the afflictions such as the three realms, naturally manifest in self-awareness, showing the meaning that wisdom does not depend on other things. The first of the five conducts, in order to show the path of liberation from all afflictions. Attachment, hatred, and ignorance also arise from the great Bodhi path. It says that the three poisons of sentient beings, because they are inferior, are expressed with incompatible words to indicate that they should be abandoned. The stone of the three realms' appearance is itself the great emptiness, without the duality of self, and naturally free from the edges, so its essence, Bodhi, naturally appears as the root of all the great paths, and cannot be abandoned. The third conduct, in order to show that desire is the enjoyment of the nature of reality. All five qualities of conduct are also called the adornment of the realm of reality. It says that the residents of the half-manifest city, satisfying and pleasing the enjoyment of all conduct with various forms, sounds, smells, tastes, and touches, is because the ninth consciousness without self-nature is not defiled, and naturally appears in them, not being collected. All adornments exist in an insubstantial form, therefore, everything is unmixed and complete, simultaneously displayed and without attachment. Therefore, the errors of obstructing through the discipline of the cause, and intentionally obtaining through the vows of the result, are cleared away. The fourth conduct, in order to show that the appearance of reality does not obstruct anything, thereby completing the work. Space, thoughts are unborn, thoughts themselves are like space. Not attached to the blue of the sky, great self-interest arises from the sky. It says that it is further explained as mind training for the superior yogi. The sky of one's own mind nature naturally has no spreading of conceptual grasping. If it is said that it will prevent the flow, it will not prevent it, because the various flowing thoughts themselves have not arisen, so they are clear and unmoving like the sky. Therefore, the conceptual thoughts that are not attached to anything naturally manifest as reality, which is the great goal. Because the basis of that confidence naturally manifests as spontaneously accomplished, all actions are perfectly completed, and from the vastness of the mind's reality, there is no need to seek other benefits. The bindu of the completely pure realm of reality. It says that self-awareness is the basis of everything, the mind of the Buddha.
Chinese
所有等等，未触及任何造作边际的自性，无垢而圆满，通过四种次第，依次示现业之死殁清净，以及禅修过患与二见清净，以及行持、誓言和业之过患垢染完全清净，因此作了章节的总结。为了阐释四圆点之义，称为“明咒结合方便之章节”。意思是说，三界的一切法，皆于原始本然无二的胜妙明咒母中任运成就，从而示现超越勤作和行境。无分别平等法身，不可执取如水中月。意思是说，诸法之真如实相难以示现，且无有处所，因此在无有能取所取的境界中，无有高下乃是大法身。如其基如何显现所说一般，如水中之月般显现而无自性，故亦是普贤佛母。以普贤佛的游舞，于一切如是性中自显，故已原始转变为大自在。因此也是普贤佛。动词的语态表示无二。甚深地阐释了阿黎嘎黎。意思是说，无生之字和业之字是表征，即普贤佛和普贤佛母。阐释为不可思议，此处仅是名相，不像阿努瑜伽那样有分离父续母续的勤作，而是从一开始就作为无二的智慧而宣说的。那么，需要由其他导师来说吗？那是阿和美丽的达，如同帕和支分延伸，在整个世间的行境中，显现出佛语的甚深之处。意思是说，由于追求甚深之义而趋近地阐释，例如从无生之字中完美生出的字达等等，以及象征胜义谛的字等等，如同男性、女性和非男非女的字各自延伸一般，三界一切的行境本身，从密咒的自性中显现为宝藏或大经函，没有遗漏其他，没有造作的佛。唉玛吙，此佛之行境，并非通过努力而获得之处。意思是说，声闻和缘觉的行境，即追求过失的寂灭之城，在此乃是大悲的境界，行持颠倒。
English
All and so forth, the nature untouched by any fabricated edges, immaculate and complete, through four stages, sequentially showing the purification of the death-transition of karma, as well as the purification of meditative flaws and dualistic views, and the complete purification of conduct, vows, and karmic flaws and obscurations, thus making a summary of the chapters. In order to explain the meaning of the four bindus, it is called "The Chapter on the Means of Combining Mantras." It means that all the phenomena of the three realms are spontaneously accomplished in the supreme Queen of Mantras, primordially non-dual, thereby showing transcendence of effort and activity. The non-conceptual, equanimous Dharmakaya, cannot be grasped, like the moon in water. It means that the suchness of all things is difficult to show in its essence, and since there is no place for it, the absence of grasping and being grasped, without high or low, is the great Dharmakaya. As it is said how its basis appears, like the moon in water, it appears but has no self-nature, so it is also Samantabhadri. Through the play of Samantabhadra, it is self-manifest in all suchness, so it has primordially transformed into the great sovereign. Therefore, it is also Samantabhadra. The verb tense indicates non-duality. The Ali Kali is profoundly explained. It means that the unborn letter and the letter of action are symbols, namely Samantabhadra and Samantabhadri. Explaining it as inconceivable, here there is only a name, unlike in Anu Yoga where there is effort to separate the father and mother tantras, but it is declared as primordially non-dual wisdom. So, is it necessary for another teacher to speak? That is A and the beautiful Ta, like Pa and the extension of limbs, in the realm of the entire world, the profoundness of the Buddha's speech arises. It means that by approaching and explaining in pursuit of the profound meaning, for example, the letter Ta and so on that perfectly arise from the unborn letter, and the letter symbolizing ultimate truth and so on, just as the letters of male, female, and neuter extend differently, the very realm of activity of all three realms, from the nature of mantra, appears as a treasure or a great scripture, without omitting anything else, without a fabricated Buddha. Emaho, this realm of Buddha's activity is not a place to be found through effort. It means that the realm of activity of the Shravakas and Pratyekabuddhas, which is the pursuit of the city of Nirvana where faults lie, is here the realm of great compassion, conduct is inverted.
Chinese
真是太稀奇了，就像善良的人做了坏事一样。为什么他找不到胜利者的行为领域呢？就像六种法则一样，没有地方。就像用头顶着天空一样。据说，胜利者的行为领域就像六道众生的六种集合一样，因为没有其他的东西，所以很难找到伟大的自我，因为无知从其他地方寻找佛陀，就像盲人摸索天空一样，这是徒劳的。为了表明土地的错误掩盖。从上到上的梵天之路。与无为法不一致。据说，因果的乘法，十地和五道各自的论点，上层是果，下层是因，消除一种障碍，产生一种智慧，这与缺乏进步技能的乘法是不同的。为什么呢？如果道路可以通行。就像天空的尽头一样，没有尽头。据说，如果伟大的自我贫乏，道路就会被安排，即使放弃方法，也不会改变。就像寻找天空的尽头一样，找不到尽头，因为放弃了伟大的自我的根源。因此，对于这个：没有身语的行为。没有禅定心灵的清晰。没有正确道路的阶梯。不希望从别人那里得到最终的完成。据说。完全圆满的时刻，据说。因为一切都是自生智慧，所以三世诸佛和三界众生都聚集在一起，所以它显示了一条伟大的道路。为了共同展示历史意义和口头传承的要点。因此，就这样，因此。在那时，它被展示，它也被获得。据说，所有这些都是伟大的自我，就像无法通行一样，说话者和听者也是如此，以同样的方式，通过从一和多中解脱出来的本质，通过不可分割的论证。为了被驯服者的利益，向弟子们展示了教导的意义，所以他们理解并能够找到意义。逐渐地，理解的意义通过耳朵传递。这就是核心，因此。因此，这发生了，真是太神奇了。据说，找到深刻的意义就是实现菩提心的核心。因为这是伟大的宝藏的福祉的无误奇迹。从直接实现意义中获得成果，深刻的观点也是预言
English
It is truly amazing, like a good person doing bad deeds. Why can't he find the realm of the Victorious One's conduct? Like the six laws, there is no place. Like butting the sky with one's head. It is said that the realm of the Victorious One's conduct is like the six aggregates of the six realms of beings, because there is nothing else, it is difficult to find the great self, because ignorance seeks the Buddha from elsewhere, like a blind person groping for the sky, which is futile. In order to show the error obscuration of the ground. The path of Brahma from above to above. It is not in accordance with the non-doing Dharma. It is said that the vehicles of cause and effect, the ten grounds and five paths, each with its own arguments, the upper being the fruit and the lower being the cause, eliminating one obscuration and generating one wisdom, is different from the vehicle that lacks the skill of progression. Why is that? If the road can be traveled. Like the end of the sky, there is no end. It is said that if the great self is impoverished, the road will be arranged in stages, and even if the means are abandoned, it will not change. Like searching for the end of the sky, there is no finding and no end, because the root of the great self is abandoned. Therefore, for this: There is no action of body and speech. There is no clarity of meditative mind. There is no step of the unerring path. There is no desire for ultimate completion from others. It is said. The moment of complete perfection, it is said. Because everything is self-born wisdom, the Buddhas of the three times and the beings of the three realms are all gathered together, so it shows a great path. In order to jointly show the historical meaning and the essential points of the oral transmission. Therefore, thus, therefore. At that time, it is shown, and it is also obtained. It is said that all of this is the great self, like being impassable, the speaker and the listener are also the same, in the same way, through the essence of liberation from one and many, through the argument of indivisibility. For the benefit of those to be tamed, the meaning of the teachings is shown to the disciples, so they understand and are able to find the meaning. Gradually, the meaning of understanding is transmitted through the ears. This is the core, therefore. Therefore, this happened, it is truly amazing. It is said that finding profound meaning is the core of realizing Bodhicitta. Because this is the unerring miracle of the well-being of the great treasure. Obtaining results from directly realizing meaning, profound views are also prophecies
Chinese
由于确定把握，这是见解的命脉口诀。具有命脉的见解，能够获得极为了不起的果实。过去的那个和现在的那个，同样在那样的状态中伟大。像那样在那样的道路上，那就是那样的自性。和那个相似的是一切的道路。这是说，过去的佛陀，以及像那样的胜者，完全获得了超胜的意义，就像在金刚座上成佛一样。未来的佛陀的伟大道路也是如此。如同三世诸佛的足迹是菩提心一样，所有胜者如何获得成就，也都是通过这个而成佛的。那是因为什么呢？因为众生本身就是大菩提的体性。萨迦派和持明者等瑜伽士，乃至最初生起心的一切众生的道路也是这个。因为从修习心性中，所有善逝都成为对境，所以这是所有胜者唯一的道路。所有圣者大族的不死菩萨们，没有它就不会产生，因此它是解脱至上的道路。这是这样说的，不领悟这个道路，就无法通过其他道路成佛，所以这也是道路的窍诀。从月亮中生起，具备所依，对于一切都是平等性，如果朝向某个方向看，就无法成就。这是说，外道瑜伽士们依赖于从月亮坛城中显现菩提等五种道路，寻找密集显现是错误的。一切都在远离二谛的状态中，没有大小，安住于远离星宿的位置。由于被五道的方向所遮蔽，所以看不到这个。另外，内道中如同挤天空的牛奶等依赖于所依的方便，也是圣者见解的错误之处。关于不执著的章节。这是说，自生大智慧不会执著于低劣智慧的味道。由于以自生的方向来观察，所以看不到这个。为了显示中观派智慧的错误之处。现在的快乐和未来的快乐，显现的和背后产生的。这是说，立即修习不作意，就是修习极其不明显的事物，对舍弃的快乐在自证的显现中产生执著，这是在不作意的智慧等持时看到的。从背后升起时，看到事物如幻影，这是不作意。