English
Therefore, these are the only realms of activity for the Buddhas themselves, in order to welcome the clinging that thinks the teachings are meaningless. It is said, "Attachment, hatred, and ignorance, cannot be abandoned, are the cause of myself." If one clings to the nature of reality, it is also shown in the manner of a dog eating a puppy, since it is not desired, what need is there to mention others? Similarly, those who are inclined to engage in obstacles, and those who do not understand the distinctions of what is irrational, are also like the above. Some also say that it is a dharma of open slander. What need is there to mention those that do not arise from the wisdom of karma? What has been manifested is also in accordance with the fact that its very nature is completely purified as Bodhicitta: the unborn nature is purity, which is not done by me. Knowing its very nature as it is, is also when the thought of "that is that" is abandoned, because the trace of abandonment is not seen. For example, turning an enemy into a friend is like being stable until the end of existence. The fruit itself is also like poison seized by a mantra, which turns into nectar. Thus it is said. The so-called "ignorance sleeps, cannot be thought" means to incidentally show the meaning of purifying with the wisdom of karma without abandoning, these show inaction. The nature of the five great Bodhicittas is that because the nature is not established, all extremes are abandoned, therefore it is unthinkable. Complete cutting is: the unobstructed clear lamp, free from all thoughts. Naturally unmoving, dull and abiding in the king of Samadhi. Thus it is said. The so-called "because there are no categories, the sphere itself is space" that itself has become the complete owner, all the names that are established are power, it is the basis of all. Because there is no exclusion, everything becomes free, and non-separation is great desire. The so-called "because there are no forms, the body of enlightenment" the mind itself is Samantabhadra, the emptiness without appearance is, because all other elaborations also operate by combining with suchness, therefore it also transcends the nature mudra, the essence of the body of enlightenment in which all characteristics are not established, is the spontaneous accomplishment of the nature activity, is the great Heruka of wisdom, extensively spoken in the wonderful, terrifying secret chapter. The bindu is originally the commitment, hence the name commitment is given.
Chinese
所谓“无处”是指：具有五种大的菩提心，其自性远离一切我他等戏论，以无处之方式安住，于三时中不变，是为自性誓言。那些已经理解这些的人，也在随顺安住之时，即使远离守护界限，也以身语意三门无过失的方式来显示。所谓“无死故甘露界”是指：成为丸之自性者，即是大自性，没有迁变之自性。仅仅因为通达与未通达之义，从根本上清净了称之为“死亡”的词语，是因为饮用了智慧甘露的缘故，所以最初不需要依靠。所谓“以差别性故大智慧”是指：如此一来，在自生大智慧任运成就的状态中，于精华菩提之身，在完全舍弃一切作为的虚空中，以无处之方式安住的意义显现的瑜伽士，安住在伟大智慧的任运中。不舍弃身体等一切行为，却又远离一切，即是不舍弃魔的行为，也不安住于圆满道的行为，所以称为大乘行者。虽然身体是凡人，但心已成佛，因此从一切中超胜而出。为了清晰地显示大智慧的任运，（经文说）“须弥山顶千日照，智慧心之日轮一照暖。”这些仅仅是符合正法的，而不是世俗的。就像一次投掷所依赖的矛是最长的顶点一样。数量是有限度的。众生的烦恼和念头生起和增大的程度是无限的，这是最殊胜的。这些本身被显示为大智慧的自性，是最高的。因为不了解这些而显现的放逸是黑暗。就像我没有执着于我一样，以智慧远离一切执着，这被称为照耀。即使那是最初的延续，与传承相合，最终融入空性，从一和多中解脱，也只是名言上称为一。凡是执着颠倒的，就是远离一切痛苦的温暖。所谓“照耀之时无有落”是指，在那时，
English
The term "without a place" means: The Bodhicitta that possesses the five greatnesses, its essence is free from all elaborations such as self and other, abiding in a manner of being without a place, unchanging in the three times, is the self-nature samaya. Those who have understood these also, when abiding in accordance, even if separated from the boundaries of protection, are shown to be without fault in the three doors. The term "immortal, therefore nectar realm" means: Becoming the nature of a pill is the great self-nature, without the nature of change and transformation. The term "death and transmigration" is purified from the very beginning due to the meaning of having gone beyond and not being established, because one has drunk the nectar of wisdom, so there is no need to rely on anything initially. The term "great wisdom by its very distinction" means: Thus, in the state of spontaneously accomplished great self-born wisdom, in the essence, the body of enlightenment, in the expanse of completely abandoning all actions, the yogi who manifests the meaning of abiding in a manner of being without a place, abides in the spontaneous accomplishment of great wisdom. Not abandoning all actions such as the body, yet being separate from all, means not abandoning the actions of demons, nor abiding in the actions of the complete path, therefore it is called a Mahayana practitioner. Although the body is that of an ordinary person, the mind has become enlightened, therefore it is superior to all. In order to clearly show the spontaneous accomplishment of great wisdom, (the text says) "On the peak of Mount Meru, a thousand suns rise, the sun of the wisdom mind, one warmth shines." These are merely in accordance with the Dharma, and not worldly. Just as a spear relied upon by a single throw is the longest peak. Numbers are limited. The extent to which the afflictions and thoughts of sentient beings arise and increase is limitless, this is the most supreme. These themselves are shown to be the nature of great wisdom, being the highest point. Because of not understanding these, the manifest dissipation is darkness. Just as I do not perceive myself, being separated from all clinging by wisdom, this is called shining. Even though that is the initial continuity, being in harmony with the lineage, and ultimately being absorbed into emptiness, being liberated from one and many, it is only nominally called one. Whatever clinging is reversed is called warmth, being separated from all suffering. The term "in the very shining, there is no setting" means that at that time,
Chinese
为了达到永恒的顶峰，用胜幢作比喻，表明了远离生灭。为了展示那本身的禅修，所谓“禅修本身中无禅修”，是说不要多加思虑，执着是不合理的，随顺见解就是禅修。然而，在中间智慧中，没有体验本身就是体验，听闻胜见后随顺也是没有的。但是，见和体验与见的根本相违，为了断除它，禅修是没有对境的。所谓行为和作者就是菩提本身，那远离一切边和中，因为找不到自性，就像眼睛不能看到眼睛一样，了知就是不可思议，无论对境在心中如何显现，了知都会进入对境，那些都是低劣的禅定，因此无对境是胜者所说。如果那些没有体验过，不是我的对境，为了消除这种疑惑，说“禅修不能从其他地方找到法”，意思是，低劣的禅修，即使心中想着摧毁一切边，超越了这些，也永远不会获得精华菩提。为什么呢？因为精华没有被一切边触及，那些就像想要牛奶而挤压牛角一样。如金刚自性大放光芒，所谓从其他地方承认的这个，也与一切相连，无为的金刚就是精华菩提，自性成就的状态，那本身被一切果所安立，自己的所有法也与自性成就相连，焚烧一切边就像劫末之火一样宣说，事业安住于自性成就，二取显现完全清净，一切都是如此，跟随做了很多。习惯的力量，由因缘显现的诸多分别念也没有过失。那也像中间智慧的显现一样修持，因为知道自性没有改变，再次成为道的殊胜和果的顶峰，因为找不到禅修的基础，所以禅修不能获得，心
English
In order to reach the peak of the Yungdrung, it is shown as an example of a victory banner, indicating that it is free from birth and death. In order to show the meditation of that itself, the so-called "there is no meditation in meditation itself," it means not to think too much, attachment is unreasonable, and following the view is meditation. However, in the intermediate wisdom, not experiencing itself is experiencing, and following after hearing the supreme view is also not there. However, seeing and experiencing contradict the root of the view, and in order to cut it off, meditation is without an object. The so-called action and agent are Bodhi itself, which is free from all sides and the middle, because the self-nature cannot be found, just as the eye cannot see the eye, knowing is inconceivable, no matter how the object appears in the mind, knowing will enter the object, those are inferior samadhis, therefore the objectless is said by the Victorious One. If those have not been experienced, they are not my objects, in order to dispel this doubt, it is said that "meditation cannot find the Dharma from other places," meaning that inferior meditation, even if thinking of destroying all sides in the mind, and transcending these, will never attain the essence of Bodhi. Why? Because the essence is not touched by all sides, those are like squeezing the horns of a cow to get milk. Like the Vajra nature blazing greatly, the so-called admitting this from other places is also connected to everything, the unconditioned Vajra is the essence of Bodhi, the state of self-accomplishment, that itself is established by all fruits, all its own dharmas are also connected to self-accomplishment, burning all sides is proclaimed like the fire at the end of the kalpa, the activity abides in self-accomplishment, the dualistic appearance is completely purified, everything is like that, following and doing a lot. The power of habit, the many discriminations that appear due to conditions are also without fault. That is also practiced like the appearance of intermediate wisdom, because knowing that the self-nature has not changed, it again becomes the excellence of the path and the peak of the fruit, because the basis of meditation cannot be found, so meditation cannot be attained, the mind
Chinese
知道使用的处所，那就是那些法的事实。无有分别，无有 श्रेष्ठ 和劣，修习这个 श्रेष्ठ ，这样说。不变如黑羊毛，可变如白羊毛，如果检查，是黑羊毛的体性。例如，白羊毛依赖于因缘，是各种各样的基础，不确定，自身是确定的。同样，大明点圆满地享受，没有转移进入的时候，但不同的概念，如颜色，显现为清净和不清净的差别。这样说，随之进入也是真实的，但此时，那些的自性没有成立的缘故。大智慧没有显现的体验是，唯有不动才是真实的。任运而住，断绝地位。说的是，断绝地位是法界。无论做什么样的业。这样说，证得一切佛的地位，也在法身上圆满了具有一切功德的佛，远离一和多，一个获得一切这样说。本来清净如莲花。这样说，无论做什么样的业，从明点本身之外再没有。这样说，例如莲花，从根部圆满。没有行各种业的行者的概念，所以清净。还有，业的三个事物，心性的自性没有成立，从因清净。不变所以明点安乐。说的是，不可变如黑羊毛，可变如白羊毛，如果检查，是黑羊毛的体性。这样说，以概念的力量而产生的差别，知道自性不动的也是，菩提心大乐是圆满的自性，一切戏论从未显现，因为不相容的痛苦完全清净。无为所以明点安乐。说的是，不具有生起，智慧珍宝。无为所以任运成就大明点。这样说，从坛城等以因为果的寻求，显示从菩提中一切皆无。对于大明点，原因和，有情和其他方面的戏论完全清净的缘故，那本身从因上就没有业的痛苦。时间
English
Knowing the place of use, that is the suchness of those dharmas. Without distinction, without superior or inferior, meditate on this superior, it is said. Unchanging like black wool, changeable like white wool, if examined, it is the essence of black wool itself. For example, white wool depends on conditions, it is the uncertain basis of various things, but the self is certain. Similarly, enjoying the great bindu as a complete entity, although there is no time for transition, different concepts, like colors, appear as different purities and impurities. It is said that following is also true, but at this time, because the nature of those is not established. The experience of great wisdom without appearance is, only the unmoved is true. Abiding spontaneously, it cuts off positions. It is said that cutting off positions is the realm of dharma. Whatever actions are performed. It is said that attaining the position of all Buddhas, also in the Dharmakaya, the Buddha is complete with all qualities, separated from one and many, one attains all, it is said. Originally pure like a lotus. It is said that whatever actions are performed, there is nothing more than from the bindu itself. It is said that, for example, the lotus flower is complete from the root. Because there is no concept of the performer performing various actions, it is pure. Also, the three things of action, because the nature of mind is not established, it becomes pure from the cause. Unchanging, therefore the bindu is blissful. It is said that, unchangeable like black wool, changeable like white wool, if examined, it is the essence of black wool itself. It is said that, knowing that the differences arising from the power of concepts are immutable in nature, the great bliss of Bodhicitta is a complete self, because all elaborations have never appeared and incompatible sufferings are completely purified. Without action, therefore the bindu is blissful. It is said that, not having creation, the jewel of wisdom. Without action, the great bindu is spontaneously accomplished. It is said that, seeking the result from the cause from mandalas etc., it shows that everything is absent from Bodhi. For the great bindu, because the cause and, sentient beings and other aspects of elaboration are completely pure, that itself has no suffering of karma from the cause. Time