English
The sphere of the supreme, spontaneously accomplished, great bliss, The place of the profound and unsurpassed lineage. That which is the root of the realms and views of all vehicles Is the purity in its own place, without abandoning the knowledge that has been attained. The expanse of the complete and unadulterated spontaneous perfection arising from the ninth consciousness, which is devoid of inherent existence, Is all-pervasive without being traversed by the ninth consciousness itself. Because it is like space, it is without duality. As it will be explained, the great essence of self-arising in all things Is great bliss, free from attachment to desire. That which is the root meaning Becomes the pinnacle of the vehicles that establish the tenets with the three and eighteen, etc. The perfection is generally determined as the seat of the chariot. That which is determined as the root of the instructions: "Samantabhadra, the self-arising, blessed one." It is said that even though the three realms churn like water and the three worlds sway like the wind, self-appearance in the state of immovability becomes the antidote. "The sole, supremely great, supreme dharmakaya." It is said that because one's own mind appears as itself in all things, it is without a counterpart and therefore non-dual. "The spontaneously perfect great mudra of body, speech, and mind, Abides in the supreme state of unsurpassedness." Therefore, the complete manifestation, sound, recollection, and emptiness Are enlightened in the three, and because it is not reversed, the three realms themselves abide in the state of enlightenment. Therefore, there is no basis for doing anything more than that meaning. In order to show definitively the conclusion of all meanings: "Because the dharmadhatu is unborn and there are no sentient beings, The phenomena of existence are spontaneously established from the beginning." It is said that the essence of all things is not abandoned or possessed. Because there is no such thing as "this" in the mind, By the reason that beings are not established in essence apart from names, The three realms abandon the sun and become enlightened in great bodhi. "That cause is the spontaneously perfect sphere of bodhicitta, Abides in the fruit of non-abiding nirvana." It is said that that meaning is the cause of spontaneous perfection. Because there is no characteristic that can be pointed out, it is great nirvana, that is, the meaning of samsara ripening without a name. In order to show definitively the mirror of all dharmas: "Like the waxing moon, it has no elaborations, It is equal to the sphere where the ocean of wisdom gathers." It is said that like the one with the sixteen rabbits, bodhicitta
Chinese
因为“她”的自性与他者不同，所以脱离了作用。如果说有相状，就像大海中容纳一切，本性中一切显现一样，一切都由菩提心来照亮。展开是那样，收摄也是那样。福德本来就在身语意中圆满。这是说，菩提心是无所缘的，心识的来往只是显现，是无刹那的法性，但也不是片面的空性。因为具备了不可思议的相好之自性，自然成就的身语意就安住其中，所以无需勤作也能圆满，要这样确信。由于显现的慈悲没有间断地显现为任何事物，所以，见解是斩断虚空的国王，在广大的舍中自然圆满法界。这是说，在这里，以智慧的清净之眼确信为伟大的自性，因此压倒了邪见。自性中没有造作，就是远离疑惑的广大的舍，觉性本身在自性中自明地显现。未生未住虚空的自性中，示现慈悲的神变，非常奇妙。这是说，因为不是突然产生的，所以任何相状都无法把握，如同虚空般的智慧是所有一切的来源，其自性不动摇，显现为任何事物却没有确定性，因此无生无灭地成办利益。这样见到，慈悲就会不断涌现，从而净化痛苦。证悟的功德是：如同大鹏鸟双翼丰满，翱翔于天空，江河山岳逆流而上，毫不畏惧，中阴虚空一切道途坦然，无论目标指向何处，都能斩断一切。这是说，如同大鹏鸟翱翔于天空，以无所畏惧、一切道途坦然、极其迅速这三者来显示与法相应。同样，本来就调伏心性的瑜伽士之心，是有缘前往菩提心要的。具有证悟佛陀的窍诀，证悟菩提心的功德特别殊胜。这是说，如同那个比喻，从一开始就自知自明，因此对于那个意义已经习惯的伟大瑜伽士，其智慧是前往菩提的种子，对于这样的人，成果并非通过微小的努力就能成就，而是无需勤作。
English
Because "she" is different in nature from others, she is free from action. If it is said to have characteristics, just as the great ocean contains everything and everything is clear in its nature, everything is illuminated by Bodhicitta. Expanding is like that, and contracting is also like that. Merit is inherently complete in body, speech, and mind. This means that Bodhicitta is without an object of focus, the coming and going of consciousness is just an appearance, it is the nature of Dharma without a moment, but it is not a one-sided emptiness. Because it possesses the nature of inconceivable marks and examples, the spontaneously accomplished body, speech, and mind abide within it, so it is complete without effort, and one should be convinced of this. Because the manifested compassion appears continuously as anything, therefore, the view is the king of the sky that cuts through, and the Dharmadhatu is naturally complete in great equanimity. This means that here, with the pure eye of wisdom, one is convinced of the great self, and therefore overcomes wrong views. Not fabricating in self-nature is great equanimity free from doubt, and awareness itself appears self-luminous in its nature. In the unborn, un abiding nature of space, the miraculous manifestations of compassion are shown to be very wonderful. This means that because it does not arise suddenly, no characteristics can be grasped, and the wisdom like space is the source of all things, its nature is unwavering, appearing as anything without certainty, therefore it accomplishes benefits without arising or ceasing. Seeing it in this way, compassion will constantly arise, thereby purifying suffering. The qualities of realization are: Like a great garuda with fully developed wings, soaring in the sky, rivers and mountains flow upstream, without fear, all paths in the intermediate space are smooth, and wherever the target is directed, it can cut off everything. This means that like a garuda soaring in the sky, it shows accordance with the Dharma through three things: fearlessness, smoothness in all paths, and extreme speed. Similarly, the mind of a yogi who has inherently tamed his mind is destined to go to the essence of Bodhicitta. Having the secret instructions for realizing Buddhahood, the qualities of realizing Bodhicitta are particularly excellent. This means that, like that example, from the beginning, one is self-aware and self-purifying, so for the great yogi who is accustomed to that meaning, his wisdom is the seed for going to Bodhi, and for such a person, the result is not achieved through small efforts, but without effort.
Chinese
获得了已经成就的无误之法，并且具有它，因此，证悟顶峰顿悟之义的功德是：无尽界中没有污垢，以及所有名言都无误地在道上相遇，因此无需勤作，并且无需行走就能镇压大地等等。如果这样相遇，智慧就会持续显现，因此也证悟了，并且对于转变也不会感到畏惧，会产生信心。为了显示事业，不舍弃自他利益任运成就的，行为如海，随心所欲地行持。这表示，两者都自然生起为智慧，因此轮回彻底清净，烦恼成为道。分别念显现为智慧，痛苦转为享受，因此对于已经成就的事业，没有任何需要取舍的方面。行持百千种不同的行为，而无需苦行。对于担心因此而再次堕落，莲花出生的原因是泥土，但是莲花不会被泥土沾染。如果证悟了法性没有执着，那么本来就没有执着，连微尘也没有。这表示，这样说很容易理解。如果这样把握了没有执着的见解要点，那么无论做什么样的行为，都是在本来没有行持中立即行持，还需要嘱咐什么呢？没有转变，它没有动摇。如果这样相遇，即使事业完成了事情，也证悟了，并且对死亡和转变没有恐惧，对此有信心，这就是见解的功德。为了显示随行，慈悲的行持是如何广大，瑜伽士也同样行持方便之行。这表示，佛陀的事业在一切时处都显现为没有来去而成就事业，就像没有变成各种形象一样。随行者也与此无别，因此如果具有这样的把握，那么在一切行为中，都会相遇自知自显，这就是行持。对此，三门无需勤作。为了显示慈悲生起的方式，虽然没有分别念和离戏的执持，但是如虚空般的国王满足一切愿望。从无生之界显现出出生的神变，从清净菩提心的界中发出。这表示，法界的明点远离二取戏论，即智慧没有执着于自我，也没有将法界作为所缘境。不相符的不是空性。
English
Having obtained the infallible method that has already been accomplished and possessing it, therefore, the merits of realizing the meaning of the peak sudden enlightenment are: there is no impurity in the inexhaustible realm, and all terms are met on the path without error, so there is no need for effort, and one can suppress the earth without having to walk, and so on. If you meet in this way, wisdom will constantly arise, so you will also realize it, and you will have faith that you will not be afraid of transformation. In order to show the activity, the spontaneously accomplished benefit of self and others is not abandoned, and the behavior is like the ocean, acting as you please. This means that both arise naturally as wisdom, so samsara is completely purified and afflictions become the path. Discrimination arises as wisdom, and suffering turns into enjoyment, so for the accomplished activity, there is nothing to be taken or abandoned. Performing hundreds of thousands of different behaviors without asceticism. For fear of falling back again, the cause of the lotus is mud, but the lotus is not stained by mud. If you realize that the nature of reality has no attachment, then there is no attachment from the beginning, not even a speck of dust. This means that it is easy to understand what is said. If you grasp the key point of the view of non-attachment in this way, then no matter what kind of action you do, you are immediately acting in what was originally not acted upon, so what else needs to be instructed? There is no transformation, it has not moved. If you meet in this way, even if the activity has accomplished the matter, you will also realize it, and you will have faith that there is no fear of death and transformation, this is the merit of the view. In order to show the following, how vast is the practice of compassion, and the yogi also practices the practice of skillful means in the same way. This means that the Buddha's activities appear everywhere as accomplishing activities without coming and going, just as they have not become various forms. The follower is also no different from this, so if you have such confidence, then in all actions, you will meet self-knowing and self-appearing, this is the practice. For this, there is no need for effort in the three doors. In order to show the way compassion arises, although there is no conceptual thought and clinging to freedom from elaboration, the king like space fulfills all wishes. Miraculous manifestations of birth appear from the unborn realm, and emanate from the realm of pure bodhicitta. This means that the bindu of the dharmadhatu is free from the two extremes of elaboration, that is, wisdom does not cling to self, nor does it take the dharmadhatu as an object. What is incompatible is not emptiness.
Chinese
确实如此。智慧的虚空，没有取舍，自然成就，使一切满足，那便是：未生的觉性，于任何事物都不执着，一切皆是自显现。如此证悟，便会确信一切愿望皆由自身而生。那显现是什么呢？“虚空清净的坛城中，自然成就如意珍宝宫。”意思是：远离一切边际的法性根本，菩提心的坛城，不混杂而圆满，乃是由大功德所成就的处所。 “从各方各时聚集的胜者之众。”意思是：十四者融为一体，从多和一中解脱的自性，与众生无别，即是天神之众。“胜者自身显现为胜者的身，胜众金刚界之瑜伽士们，为了示现利益众生的胜者坛城。”意思是：六道众生自生殊胜佛的体性显现为身，为了不误认所说的坛城之诸神各自的自性，为了显现调伏者智慧金刚自显现的诸神，故而示现调伏众生的金刚界坛城。如是说。其譬喻之义是：“如无云晴空中繁星闪耀，清净明亮的圆满受用身及其眷属，普贤金刚萨埵双运，从智慧界以方便显现为手印。”意思是：如清澈而不混杂，圆满无边际地遍布，与法相符一般。秘密圆满受用身的主尊与眷属诸神，乃是两位导师安住于自然成就之体性中，从超越表象之状态中，一切差别皆显现为身之手印。 “澄澈、清亮、平等而不混杂，蕴、界、处瑜伽之众。”意思是：那些无垢清澈，无大小之分而剖析开来，即是五蕴、十八界和十一处，此乃自性觉知的显现，是伟大的佛陀。如此见到，便会确信一切法皆是光明，因此胜于经文之神。普贤如来，自生薄伽梵，唯一至大殊胜法身，自然圆满身、语、意之手印。