English
Because of definite grasp, this is the life-force instruction of view. A view that possesses life-force attains a great and wondrous result. That of the past and that of the present, similarly, are great in that state. Like that, on a similar path, that is its very nature. Similar to that is the path of all. This means that past Buddhas, and likewise, the victorious ones, completely attained the surpassing meaning, just as they became enlightened at the Vajra Seat. The great path of future Buddhas is also like that. Just as the traces of the Buddhas of the three times are the mind of enlightenment, all the victorious ones, however they attained mastery, also attain enlightenment through this. Why is that? Because sentient beings themselves are the essence of great enlightenment. The path of all yogis, such as the Sakyapas and vidyadharas, up to the first arising of mind, is also this. Because from meditating on the mind, all Sugatas become the object, therefore this is the one path of all the victorious ones. All those great noble family, immortal Bodhisattvas, without that, they would not arise, therefore that is the supreme path of liberation. It is said that without realizing this path, one cannot attain enlightenment through other paths, so this is also the pith instruction of the path. Arising from the moon, together with support, being the equality of all, if looked at in a direction, it is not accomplished. This means that external yogis rely on the five paths, such as manifesting enlightenment from the mandala of the moon, and seeking dense manifestation is mistaken. Everything is in the state of being free from the two truths, without large or small, abiding in a state free from astrological influences. Because it is obscured by the directional view of the five paths, this is not seen. Furthermore, in the inner path, methods that rely on supports, such as milking the sky, are also said to be mistaken places of the noble view. The section on being free from attachment. This means that the great self-arisen wisdom does not cling to the taste of inferior wisdom. Because it is accomplished by looking in the direction of self-arisenness, this is not seen. In order to show the mistaken places of Madhyamaka wisdom. Present happiness and future happiness, what is manifest and what arises from behind. This means that immediately meditating on non-conceptualization is meditating on something extremely imperceptible, and attachment arises to the bliss of equanimity that is clear in the self-knowing manifestation, which is seen at the time of the samadhi of non-conceptual wisdom. When arising from behind, seeing things as illusion is non-conceptual.
Chinese
从所依处生起，是清净世界的智慧。道之智慧，以二境为目标，故为错谬。此亦为相之过患，故不应依之。如是说者，以二智慧有待，是边见之障的理由，教诫其余瑜伽士们，不要将心放在那禅定上。为显示伟大之故，从原始以来，安住于伟大自性之精华之时。如是说者，大圆满之乘，并非是从本来就比其他乘高超，而是精华菩提心以五大、三大、一之体性自然安住，故显示超胜之义。三时为一，无有差别。无有先前，无有后来，从原始而生。以法身遍布故为一。以伟大故安住于伟大之自性。如是说者，凡是因果完全受用完毕，以及因缘已受用而果未受用，以及因缘聚合而未受用的法，即是自性。自然是，如彼等在分别念中次第显现一般，因为如是宣说，因缘是自生智慧之故，时间的体性自明未生为一，故无有先后与好坏之差别。因此，在次第未断绝的精华中，从本来就自生。大自在是，体性上一切皆为我，一切皆为我故，远离二我的殊胜体性即是大自在。以彼上师之口诀与甚深之教言，次第精华菩提心以殊胜法身不动摇地普照一切。不造作地遍布一切，以如是众多的相与体性完全融合的理由，即是大自在。如从无有造作到五与三所说一般，以显现增上故，至尊圣者安住即是唯一增上。远离一切愿求之时。如是说者，在此一切皆为真实圆满之佛，故显示无有希求假立之二佛。三有之中亦有清净，仅是如幻而显现。如是说者，在三界之处，化身以六之业清净一切，是对名称有执着，对事物有执着。以遮止殊胜之语，基是假立之化身
English
That which arises from the support is the wisdom of the pure world. The two wisdoms of the path are mistaken because they aim at two objects. This is also a fault of aspect, so one should not rely on it. As it is said, because the two wisdoms are dependent, it is the obscuration of extreme views. It is advised that the remaining yogis should not place their minds on that samadhi. For the sake of showing greatness, from the beginning, when abiding naturally in the essence of greatness itself. As it is said, the Great Perfection vehicle is not great because it is superior to other vehicles from the beginning, but because the essence of bodhicitta naturally abides in the nature of the five great, three, and one, it shows the meaning of being superior. The three times are one, there is no difference. There is no before, no after, it arises from the beginning. Because it is pervaded by the Dharmakaya, it is one. Because of greatness, it abides in the nature of greatness. As it is said, whatever phenomena have completely used up cause and effect, and whatever has used up causes and conditions but not used up the result, and whatever has gathered causes and conditions but not used them up, that is the nature. Naturally, as those appear sequentially in conceptual thought, because it is said that causes and conditions are self-arisen wisdom, the nature of time, self-awareness, is unborn and one, so there is no difference between before and after, good and bad. Therefore, in the essence where the sequence is uninterrupted, it is self-arisen from the beginning. The great self is, in essence, everything is me, and because everything is me, the supreme nature that is free from two selves is the great self. With that guru's instructions and profound teachings, the essence of bodhicitta gradually illuminates everything without moving with the superior Dharmakaya. It pervades everything without being fabricated, with the reason that so many characteristics and essences are completely integrated, that is the great self. As it is said from no creation to five and three, because of the manifestation of superiority, the noble and holy lord abides as the only superior one. At the time of being free from all aspirations. As it is said, here everything is the true and complete Buddha, so it shows that there is no hope for the two imputed Buddhas. Even purification in the three realms, it appears as merely illusory. As it is said, in the place of the three realms, the nirmanakaya purifies all the six actions, it is attachment to names and attachment to things. By stopping the superior word, the basis is the imputed nirmanakaya.
Chinese
没有成就，对于最初的调伏者，显现为智慧幻化的身。转轮王的大处所，也是以幻化调伏的处所。如是说，对于十地菩萨遍照如来，以两种方式转法轮的住处，相比之下更大的色究竟天，也是仅仅假立显现的智慧幻化身，清净所知后得以休息，才进入密咒。分别念依赖时间的事物，不会在那个时间出现。如是说，因此，那些努力于下乘菩提道和波罗蜜多，经历地道，期望获得三个劫的时间的人们，在那个时候也不会获得真正的佛果。那是什么原因呢？不离愿望行持，如是宣说空性的体性。如是说，因为有希求的因乘行者，发愿并努力，因为是下等根器，所以观点也适宜地显示了具有三种体性的胜义谛，未生之如来藏，甚至没有提到任运自成。如同空性没有自性一样，他们也没有真实的果实。因此，这里观点和行持都不看也不修。那么，什么是与因不混杂的教言呢？宣说教言的时候。如是说，因为教言之王显示一切为一，所以解释为远远胜过束缚的教言。一即是无有任何相状，瑜伽士安住于虚空鸟道。如是说，这里一切法都是二谛无别的一，但因为一切事物的缘故，也从一的边际中解脱出来，难以宣说。如杜鹃鸟所说：种种自性非二，于分亦离戏论。如是说。对于具有如此信心的士夫，没有希求和疑惑的心的扰动和谨慎，如大鹏展翅般安住。为了显示教言的体性和定义。不生不灭之精要，安立之法皆无有。如是说，菩提心不依赖因缘，因为本体不可执取，所以成为一切的根本，成为精华，远离了有无等恶见的言语过失，所以是名称的定义。声闻和缘觉的
English
It is not accomplished; to the minds of the first beings to be tamed, it appears as the illusory body of wisdom. Even the great place of the wheel-turning king is a place for taming through illusion. It is said that even Akanishta, which is greater in comparison as the dwelling place where the Tathagata Vairochana turns the wheel of Dharma in two ways for the bodhisattvas of the tenth bhumi, is where one purifies the knowable with the illusory body of wisdom, which is merely an appearance, and rests, and then enters the secret mantra. Those who rely on time for discernment will not appear at that time. Therefore, those of inferior vehicles who strive in the direction of enlightenment and the paramitas, and who, having traversed the bhumis, hope to attain the time of three kalpas, will not attain perfect Buddhahood at that very time. Why is that? Because of practicing aspiration without separation, as the characteristic of emptiness is taught. Because the causal vehicle practitioners have hope, they make aspirations and strive, and because they are of inferior capacity, their view is also appropriately shown as the ultimate truth, possessing three characteristics, the unborn Suchness, without even mentioning spontaneous accomplishment. Just as emptiness has no essence, so they have no true result. Therefore, here, neither view nor conduct is looked at or practiced. Then, what is the teaching that is not mixed with cause? The occasion for teaching the precepts. Because the king of precepts shows all as one, it is explained as being far superior to the binding precepts. One, yet completely without aspects; the yogi abides in the path of birds in the sky. Here, all dharmas are one, inseparable from the two truths, but because of all things, it is also liberated from the very edge of one, making it difficult to explain. As the cuckoo says: "Various natures are not two, and are also separated from elaboration in parts." It is said that for a person with such confidence, there is no disturbance or caution of hope and doubt in the mind, and they abide like a great garuda soaring. In order to show the nature and definition of the precepts: In the essence of non-arising and non-ceasing, where are all the fabricated dharmas? Because the mind of enlightenment does not depend on causes and conditions, and because the essence cannot be grasped, it becomes the root of everything, becoming the essence, free from the fault of words of evil views such as existence and non-existence, therefore it is the definition of name. The shravakas and pratyekabuddhas
Chinese
为了消除观点的错误，如果内外都是外在的，那么就无法理解深奥的部分。也就是说，幼稚的知识将外在和内在的相互依赖作为对象，而外在是已成立的深奥法性。另一种幼稚的知识则认为，微小部分的本质和外在的微尘是错误的遮蔽。在此，显现为境和识的境，也仅仅是自生智慧，因此，想要理解的境深奥而微细，从而消除了不存在。如果有人认为仅仅是智慧，怎么会有错乱呢？因为存在仅仅是名字颠倒的力量，因此与禅定不平等。也就是说，对于黑暗的知识来说，显现为今生、来世和中阴。它们虽然像国王的孩子一样本质没有错乱，但是因为没有确定的智慧，所以总是将没有错乱的见解置于分别的范围之下，因此错乱了业的名字，解释为声音阻碍的本质没有错乱。因此，凭借仅仅是假立的错乱的力量，因为颠倒的缘故，脱离了平等性的意境，执着于事物是自性的。在境和识中，在平等性的状态中进行分割，就像钉入两个木桩一样，将境和心划分为不同类别的分别，存在于自性五蕴和十八界等事物自性的行境中。这是为了解释世间自以为是的错误遮蔽。因此，经中说：对于它来说，外在和内在的词语，像自性五蕴和界一样存在。因为三时与此不可分离，所以在词语的状态中没有假立。也就是说，如所说，因为三时是平等性，所以心性在一切处都是自显现，因此与一切都没有分离，脱离了能取所取的局限。大智慧的明点，意思是说，一切法都融入自生智慧的状态中，因此不会改变而遍及一切。第一品讲述了智慧的实相，除了这个法之外没有其他的。第二品讲述了自生智慧是不错乱的道路。第三品讲述了智慧的错误之处。第四品讲述了智慧的伟大之处。第五品讲述了智慧脱离了希望和恐惧。第六品讲述了一切都是智慧，本质上没有污垢，这是各品的总结，同时讲述了自己的错误遮蔽。第五明点。