English
Lost! In order to show the conduct, there are hundreds of thousands of categories. No matter how you practice, lotus flowers will bloom. This is to say, explaining the second unparalleled conduct and the lifeblood essence of oral transmission. If the essential oral transmissions of the eighty-four thousand gates of Dharma can be grasped by this subduing method and understand its key points, then even if various actions are practiced arbitrarily, it is wished that its essence will not deviate from Bodhi. Why is that? Because of the power of the signless, it will not arise and change from that place. This is to say, because it is grasped by conviction, no matter what is practiced, it will not be bound by concepts, like a lotus flower, it is not attached, the meaning of clarity is that the changing words are not allowed to appear to the wisdom of any inferior vehicle. The time of being free from effort. This is to say, having the inexpressible oral transmission, it shows the meaning of benefiting others without the act of doing. Abiding in this unspeakable place, that yogi is fortunate. This is to say, the nature of mind that is liberated from the realm of speech and thought, which is difficult to indicate, if one knows its self-nature, even if one does not cling to the basis of wisdom, then that person is the Mahā Ati, who is victorious because of the excellent Dharma fortune. Because there is no distinction between self and other benefits, one enjoys in the realm of illusory spontaneous accomplishment. This is to say, explaining the essence of not distinguishing anything, because everything is self-illuminating, and self-illumination is also everything, just like in the telling, so there is naturally no difference between self-interest and benefiting others. Gaining that conviction is because self-illumination is clear in all differences, and can become self-appearing, so it is a superior illusion, everything appears non-dually, without expulsion, one can defeat the opponents. Without walking, one can reach the top of all vehicles. Destroying the army of discursive thoughts, in the space of self-born wisdom, even the name of evil realms and samsara is gone, and one reaches the end. Not distinguishing views, etc., has completely become the nature of reality. The time when the nature of Dharma is universally unchanging. This is to say, the spontaneously accomplished wisdom is unparalleled and difficult to describe, and it will not be influenced by other causes and conditions.
Chinese
因为连微尘也找不到，所以自性是常恒的。此义既无诽谤又无错谬，故二者并不相违。如虚空一般，无有边际，不是依赖于他而变化的法。如是说，菩提心的体性成为缘起实证，自然不退转的真如，如虚空般非由因缘聚合而成，无有边际和中心，没有取舍，对于行部（梵文：Kriyāpada）的智慧勇识，如期待实证般没有迷误的错谬。自然安住即是大乐，以无与伦比的智慧，从自身威力的觉性中，法不由他而生转变。如是说，行部的迷误之处也可遣除。一切皆显示为本自俱成，如意宝般安住，故是无有断证的大乐，无可比拟的自生智慧中，自显现也是自明智，证悟此的功力即是实证的自现，果位的法不依赖于天神和因缘。容易且困难，因容易而困难。不现于眼前而周遍一切。如是说，菩提心的自性是不在他处寻觅故容易获得，因是自身故难以获得。那是因为什么呢？因为不在他处，不是对境故而困难。如是之理，没有用感官现量观看的相状，而是安住于一切的体性中。仅指示此名，无法表示金刚萨埵。如是说，因为遮止增益之语，所以本体无法指示，更何况仅以名字指示有此物，连指示也不起作用。为了消除方便的迷误之处，在不随因缘转变之时。如是说，显示众生圆满于不可思议的果位成佛，不依赖于因缘二者。稀有奇妙的次第，如无为的虚空一般。如是说，如仲秋之月般，圆满于果位的体性中，于成佛的殊胜受用具有自在力，故无需立即勤作，犹如虚空。于任何事物皆不执着，从愚昧中，当下从自身产生。如是说，无有任何执着的菩提心是见行自在或
English
Because even dust cannot be found, the essence itself is permanent. This meaning is neither slanderous nor erroneous, so the two are not contradictory. Like the sky, it is boundless and not a dharma that depends on others for change. It is said that the very nature of Bodhicitta, having become a condition for realization, is the suchness that does not naturally revert, like the sky, not compounded by causes and conditions, without beginning or end, without acceptance or rejection, and for the wisdom hero of Kriyapada, there is no error of delusion like expecting realization. Naturally abiding is great bliss, with incomparable wisdom, from the awareness of one's own power, the Dharma does not arise or change from elsewhere. It is said that the mistaken places of Kriya can also be dispelled. Everything is shown to be naturally accomplished from the beginning, abiding like a wish-fulfilling jewel, so it is the great bliss without abandonment or attainment, the incomparable self-born wisdom, self-manifestation is also self-awareness, the power of realizing this is the self-appearance of realization, and the Dharma of the fruition does not depend on gods and causes. Easy and difficult, difficult because it is easy. Not present before the eyes but pervading everywhere. It is said that the nature of Bodhicitta is easy to find because it is not sought elsewhere, but difficult because it is oneself. Why is that? Because it is not elsewhere, it is difficult because it is not an object. Such is the principle, without the appearance of being seen by the senses, but abiding in the essence of all things. Merely indicating this name cannot represent Vajrasattva. It is said that because the words of increasing benefit are blocked, the essence cannot be indicated, let alone merely indicating that there is such a thing by name, even indication does not work. In order to eliminate the delusion of means, at a time when it does not change according to causes and conditions. It is said that it shows sentient beings perfecting enlightenment in the inconceivable fruition, not depending on the two causes and conditions. This rare and wonderful sequence is like the unconditioned sky. It is said that, like the middle autumn moon, it is complete in the essence of fruition, having power over the excellent enjoyment of enlightenment, so there is no need to strive immediately, like the sky. Not clinging to anything, from ignorance, immediately arising from oneself. It is said that Bodhicitta, without any attachment, is free in view and conduct or
Chinese
事业的开展，也是在没有取舍的情况下，证悟自性智慧极为迅速，显现为果，内在证悟即是内佛。如方便道一般，下方行为的因缘和上方瑜伽的因两者皆依凭而成就，像这样予以破除。这是万法平等的道，对一切众生而言，自性本自存在。所谓大愚痴的意义是，由于如来和一切众生的大道没有差别。为什么呢？因为众生本是大愚痴，所以没有寻求的念头。因为愚痴生起错乱，如同药本身寻找医生一样。意思是说，自续派和相关的愚痴者，执着于各自错误的见解，以丧失传承大智慧的理由，各自努力获取自己所能得到的，这就像药树寻找医生一样。在开示一切众生皆是佛的场合，意思是说，三界圆满安住于果的本体中，因此开示为佛。为了开示地的口诀和誓言的命根之见，在理解的境域中，有大乐。彼即是清净世界。意思是说，在远离星曜的智慧的观察所得的行境中，如赡部金洲般，连痛苦的名字也找不到，因为行境完全清净，三千大千世界在佛的刹土上，永远没有衰损的惩罚。因为那不是衰损之地。因此，十方之光聚集于此，四方四隅以及上下得以成就。意思是说，证悟则世界清净，这是所说的自性觉性。由于十方诸法的形色不混杂而圆满，自性觉性在十方中自显现，即是清净世界。因为那不是恒常不变的。从不定的彩虹颜色中，显现出没有种性差别的景象。意思是说，如宣说菩提心一般，体性不定，如彩虹般显现一切。如是，动摇与不动摇，以五大为主。意思是说，如宣说一切皆是心性自显现一般，作为器世界和地水火风空的本体而成为君王。普贤王如来的明点，意思是说，一切
English
The unfolding of activities is also without acceptance or rejection, the wisdom of self-awareness is realized extremely quickly, manifesting as the result, internal realization is internal Buddhahood. Like the path of skillful means, the cause of lower actions and the cause of higher yoga both rely on and accomplish, like this it is refuted. This is the path of equality of all dharmas, for all beings, the self-nature is inherently present. The meaning of great ignorance is that, because the great path of the Tathagata and all beings is without difference. Why is that? Because beings are inherently great ignorance, therefore there is no thought of seeking. Because delusion arises from ignorance, like the medicine itself seeking a doctor. It means that the self-continuing school and related fools, clinging to their own wrong views, with the reason of losing the great wisdom of the lineage, each strives to obtain what they can, this is like a medicinal tree seeking a doctor. In the occasion of showing all beings as Buddhas, it means that the three realms are completely abiding in the essence of the fruit, therefore it is shown as Buddha. In order to show the view of the life force of the earth's instructions and vows, in the realm of understanding, there is great bliss. That itself is the pure world. It means that in the realm of practice obtained from the observation of wisdom free from constellations, like Jambudvipa golden land, even the name of suffering cannot be found, because the realm of practice is completely pure, the three thousand great thousand worlds in the Buddha's realm, there is never the punishment of decline. Because that is not a place of decline. Therefore, the light of the ten directions gathers here, the four directions, four corners, and above and below are accomplished. It means that realization is the purification of the world, this is the self-awareness that is spoken of. Because the forms and colors of the ten directions of dharmas are not mixed and are complete, self-awareness self-manifests in the ten directions, which is the pure world. Because that is not constant and unchanging. From the indefinite rainbow colors, appears a scene without distinction of caste. It means that, like the explanation of Bodhicitta, the essence is indefinite, like a rainbow manifesting everything. Thus, moving and unmoving, the five elements are the main. It means that, like the explanation that everything is the self-manifestation of mind, as the essence of the container world and earth, water, fire, wind, and space, it becomes the king. Samantabhadra's bindu, it means that all
Chinese
一切都融入到远离执着和分别念的自性中。第一品显示了自性普贤的体性。第二品显示了三摩地普贤，以及行持普贤。第三品显示了事业普贤。第四品显示了自性普贤。第五品显示了方便普贤。第六品显示了果普贤，以此作了总结。 那么，什么是六界（六滴）的意义呢？ “在贫乏的聚会之时”，意思是：由于下部的聚会供品不全，所以远离勤作本身就显示为供养的殊胜之处。 “过去、未来、现在”，这些词语并不停留在名称上，意思是：显示了任运自成的法性是无法造作的。 在这里，贫乏聚会的供养，对于三时的一切诸佛、众生以及贫乏之时的体性，更不用说，就连执着于名相也不存在。 “无生无灭而作分别，彼即与三时大者结合”，意思是：阿底瑜伽的这个门中，并不是要消除三时显现，而是如所说，三时本身即是菩提心，因为是自显现的缘故。由于没有后后依次产生的，所以要了知前前远离怖畏。在那里见到三时平等性即是殊胜之时，因此也说了菩提心的明点。 “平等次第无有安立”，意思是：也阐述了第五种无上行持。在殊胜之时，由于自生智慧没有好坏之分，所以远离了分别坛城中心和边缘的勤作，这也是坛城秘密的口诀。 “唯一即离十方回向”，意思是：在此，由于没有佛和众生的分别，所以远离了供养所缘的勤作，这就是大所缘。 “聚会的庄严和陈设，也因自性安住而无有不全”，意思是：不像用天人的供品，哗啦哗啦地，用眼看，用欲妙来陈设供养，而是没有勤作，就像供养一样，一切的庄严和受用之物都是任运自成的，所以远离了将供品献到供养处的勤作。 “任运自成故不回向”，意思是：大自在