English
In order to eliminate the errors of views, if both outer and inner are external, then there is no place to understand the profound parts. That is to say, the knowledge of the naive takes the interdependence of outer and inner as its object, and the profound Dharma nature of the outer is established. Another kind of naive knowledge considers the essence of minute parts and external fine particles as erroneous obscurations. Here, the objects that appear as objects and consciousness are only self-arisen wisdom, so the object to be understood is profound and subtle, thus eliminating the non-existence. If one thinks that there is only wisdom, how can there be delusion? Because existence is only the power of name reversal, therefore it is separated from samadhi. That is to say, for the knowledge of darkness, it appears as this life, the next life, and the intermediate state. Although they are like the children of a king, their essence is not mistaken, but because they do not have definite wisdom, they always place the un-mistaken view under the scope of discrimination, thus confusing the name of karma, explaining that the essence of sound obstruction is not mistaken. Therefore, by the power of merely falsely established confusion, because of the reversal, it is separated from the intention of equality, clinging to the self-nature of things. In the realm and consciousness, dividing in the state of equality, like nailing two stakes, dividing the realm and mind into different categories of discrimination, exists in the realm of self-nature of things such as the self-nature five aggregates and eighteen realms. This is to explain the erroneous obscuration of the world's self-righteousness. Therefore, it is said in the sutra: For it, the words outer and inner exist like the self-nature five aggregates and realms. Because the three times are inseparable from this, there is no imputation in the state of words. That is to say, as said, because the three times are equality, the nature of mind is self-manifesting everywhere, so it is inseparable from everything, free from the limitations of the grasper and the grasped. The bindu of great wisdom means that all dharmas are integrated into the state of self-arisen wisdom, so it does not change and pervades everything. The first chapter explains the reality of wisdom, and there is no other besides this Dharma. The second chapter explains that self-arisen wisdom is the un-mistaken path. The third chapter explains the errors of wisdom. The fourth chapter explains the greatness of wisdom. The fifth chapter explains that wisdom is free from hope and fear. The sixth chapter explains that everything is wisdom, and its essence is without defilement. This is the summary of each chapter, and at the same time explains one's own erroneous obscurations. The fifth bindu.
Chinese
为了阐释意义，在“平等性”的章节中说：不取不舍的自性大平等性，因为是专门致力于平等性，也远离了勤作，所以是平等显现。不动故为身的印，不迁动故为智慧，不取故无我，不舍故离言平等性。说的是，阐述身语意的明点，无论是圆、旋、反、总、立、舞的姿势，其精髓都不会超出菩提心，为了其光辉和伟大，名称得以成立。因为自明远离了行境，所以在刹那的相续中不会产生，而是于任何显现中自明，这是意。因此，因为没有需要接受的事物，所以也没有补特伽罗的我，从智慧中也没有需要舍弃的事物，所以无法用语言来表达的决定性的教证就是语，也就是自性普贤王如来。而且，超越了数量差别的身语意，安住于不尽之中，这就是身语意的坛城，是秘密的口诀。因此，《安逸》中说：身语意显现，外围是坛城。无论在何处，一切显现，一切行为都从我而生。说的是，所要获得的对境和获得者的对境，在任何时间和地点都不会有各自的差别，因为圆满于自性大之中，所以一切都自在，在没有任何需要作为的体性中，自明显现，所以从一开始就获得了自在，因此也阐述了化身的明点，也阐述了第五种无上行。对此，平等性的国王没有说：这是男人或女人。说的是，在这种情况下，所有的欲望性行为都自然显现为自性大的行为，对于男女的类别以及摩擦所产生的快乐的觉受，普贤王如来没有这样说过，因此，这比续部的方便更为殊胜。在舍弃对大成就的安乐的执着之时说：阿底瑜伽是具有特殊成就的自性，因此，不执着于从经续的所依中获得的成就，而是这样阐释的。对此，以猛厉的行为和强力说：对于极瑜伽士来说，因为做了二十三种经部的猛厉行为，所以没有可以作为所要获得的基，因此，没有可以作为处所的名称。这样说的。阿和巴是具有圆满的
English
For the sake of explaining the meaning, in the section on "Equality," it says: The great self-nature of equality, which neither accepts nor rejects, because it is specifically dedicated to equality, is also free from effort, so it is shown as equal. Unmoving, therefore, is the seal of the body; unmoving, therefore, is wisdom; not taking, therefore, is selflessness; not abandoning, therefore, is the equality beyond words. It is said that the essence of body, speech, and mind is explained. Whether it is round, rotating, reversed, general, upright, or dancing, its essence does not go beyond Bodhicitta. For the sake of its splendor and greatness, the name is established. Because self-awareness is free from the field of activity, it does not arise in the momentary continuum, but is self-illuminating in whatever appears, this is the mind. Therefore, because there is no object to be accepted, there is also no self of the person. From wisdom, there is nothing to be abandoned, so the definitive proof that cannot be expressed in words is speech, which is the nature of Samantabhadra. Moreover, the body, speech, and mind, which transcend the divisions of number, abide beyond exhaustion, this is the mandala of body, speech, and mind, which is the secret instruction. Therefore, it says in Blissful Abundance: Body, speech, and mind appear, the periphery is the mandala. Wherever and whatever, all appearances, all actions arise from me. It is said that the object to be obtained and the object of the obtainer do not have separate differences at any time or place. Because it is complete in the great self-nature, everything is self-liberated, and in the nature of having nothing to do, self-awareness arises, so freedom is obtained from the beginning. Therefore, the manifestation of the emanation is also explained, and the fifth unsurpassed conduct is also explained. About this, the king of equality did not say: This is a man or a woman. It is said that in this case, all desire-sexual behaviors naturally appear as the behavior of the great self-nature. Samantabhadra did not say anything like the categories of men and women and the experience of pleasure produced by friction. Therefore, this is more excellent than the means of the tantra. At the time of abandoning attachment to the bliss of great accomplishment, it says: Atiyoga is the nature of having special accomplishments, therefore, it is explained that one should not be attached to the accomplishments obtained from the basis of the scriptures. About this, with fierce actions and force, it says: For the extremely yogi, because he has done twenty-three fierce actions of the scriptures, there is no basis to be obtained, therefore, there is no name to be a place. So it is said. A and Ba are fully endowed
Chinese
想要生起幻化的安乐。 意思是说，对于这个没有理解要点之后，瑜伽士们修习未在心莲中生起的文字，在胜义谛中寻求光明的禅定，以及在昆图桑波（藏文：ཀུན་ཏུ་བཟང་པོ་，梵文天城体：समन्तभद्र，梵文罗马拟音：Samantabhadra，汉语字面意思：普贤）和桑莫（藏文：བཟང་མོར་，梵文天城体：भद्र，梵文罗马拟音：Bhadra，汉语字面意思：贤）中获得加持的方法，在智慧相合之时，从如幻的游戏中想要显现大乐的智慧，这是错误的。 那么，这里如何产生呢？ 自性不确定，怎样看就怎样显现。 意思是说，诸法仅仅是假立显现，无法确定这个就是它的本体，就像变化的无常一样，因为一切事物都存在于其中。 无论如何思考都会实现，一切假立都会形成。 怎样看待，在自显现中，各种安乐的显现也是没有期望的，所以是殊胜的。 想要努力获得安乐，那是非常大的遮蔽和过失。 意思是说，如果专注于任运自成，期望获得果实而努力，并且执着于味道的瑜伽，就是与菩提心相违背，不会再次显现，所以是口诀的真实遮蔽。 为了显示续部的错误遮蔽，菩提支分一切之门，观修仪轨如水中月，不染不着生灭亦然，观修如孩童之境。 意思是说，为了获得大瑜伽士的法身大乐，首要条件是初学者的瑜伽，寂静本尊的进入之门，将五种仪轨、十三种装饰、五种身色的形象观想为无自性的，经过长期的练习，在可以运用的时候，无论在凡夫的境界中做什么，都不会留下平凡的习气，虽然像莲花一样显现，但却不是真正的莲花。 因为禅定只是没有散乱的念头，所以无法见到这一点。 因为修习忿怒本尊也是错误的，通过忿怒本尊坛城的仪轨，以忿怒主尊的身体，显现文字，也无法见到寂静的真如。
English
Wanting to generate the bliss of illusion. It means that, for those yogis who, after not understanding the key point of this, practice the letters that have not arisen in the lotus of the heart, seeking the samadhi of light in the ultimate truth, and the method of being blessed in Kuntu Zangpo (Tibetan: ཀུན་ཏུ་བཟང་པོ་, Sanskrit Devanagari: समन्तभद्र, Sanskrit Romanization: Samantabhadra, Literal Chinese meaning: Universal Good) and Zangmo (Tibetan: བཟང་མོར་, Sanskrit Devanagari: भद्र, Sanskrit Romanization: Bhadra, Literal Chinese meaning: Virtuous), at the time of the union of skillful means and wisdom, wanting the wisdom of great bliss to appear from the illusory play, is a mistake. So, how does it arise here? Because the nature is not fixed, it appears as it is seen. It means that all phenomena are merely labeled appearances, and it is impossible to determine that this is its essence, just like the impermanence of change, because all things exist within it. Whatever is thought will be accomplished, and all labels will be formed. How it is seen, in the self-appearance, the appearance of various pleasures is also without expectation, so it is supreme. Wanting to strive for pleasure is a very great obscuration and fault. It means that if one focuses on spontaneous accomplishment, striving with the expectation of obtaining the fruit, and being attached to the taste of yoga, it is contrary to the mind of enlightenment and will not appear again, so it is the real obscuration of the oral instructions. In order to show the mistaken obscurations of the tantra, the door of all the branches of enlightenment, meditating on the ritual like the moon in water, without defilement or attachment, arising and ceasing also, meditating like the realm of a child. It means that in order to obtain the dharmakaya great bliss of the great yogi, the primary condition is the yoga of the beginner, the entrance to the peaceful deities, visualizing the five rituals, thirteen ornaments, and five body colors as being without self-nature, after a long period of practice, when it can be used, no matter what is done in the realm of ordinary people, it will not leave behind ordinary habits, although it appears like a lotus, it is not a true lotus. Because samadhi is only a thought without distraction, this cannot be seen. Because practicing the wrathful deity is also a mistake, through the ritual of the wrathful deity mandala, with the body of the great supreme wrathful lord, manifesting the letters, one cannot see the peaceful suchness.
Chinese
迷失啊！为了宣示行持，有成百上千的类别。无论如何行持，都能开出莲花。这是说，宣讲无与伦比的第二种行持和口传的命根心髓。如果八万四千法门的口传精要都能被这降伏之法所掌握并领会其要点，那么，即使随意行持各种各样的行为，也会祈愿其精髓不会偏离菩提。那为什么呢？因为无相的威力，不会从那处所产生改变。这是说，因为被定解所掌握，无论行持什么，都不会被概念所束缚，像莲花一样不执着，显明之义是，改变的文字对于任何低劣乘的智慧来说，都是不允许显现的。远离勤作之时。这是说，具有不可言说的口传，显示了没有能作所作的利他之义。安住于这无言说之处，那瑜伽士是幸运的。这是说，从言语思虑的境地中解脱出来的，难以指示的心性，如果知道其自性，即使对于智慧的所依处也不执着，那么，这个人就是大圆满者，是因殊胜的佛法福分而得胜的人。由于不区分自他之利，在幻化的任运成就之境中享用。这是说，宣讲对一切都不作区分的心髓，因为一切都是自明，而自明也是一切，就像在讲述一样，所以对于自利和他利，自然而然地没有分别。获得那个定解，是因为自明在一切差别中都显明，能够成为自现，所以是殊胜的幻化，一切都无二地显现，没有驱逐，就能战胜论敌。没有行走，就能到达一切乘的顶端。摧毁了分别念的军队，在自生智慧的虚空中，连恶趣轮回的名字也没有，就到达了终点。不区分见地等等，都已经完全成为了实相的体性。法性周遍不改变之时。这是说，任运成就的智慧是无与伦比且难以描述的，它不会被其他因缘所左右。