Chinese
因此，如果对以讲述的理解来成办利益的佛陀的事业有信心，就会生起无有痛苦的慈悲。生起慈悲之后，以幻化的等持，示现各种利益众生的方便行为。如是说，自身的事业无论如何都是在觉悟自显现的基础上，不经勤作而成办利益的。因为没有对自和他人的分别，本来就是无二意义相同的法身。证悟法身无生之后，为了利益众生，出生的神变一次又一次地发生。如是说，这里以本来就没有自他二元的，成为大自在的理由，来显示理解意义，因为不理解，所以慈悲持续不断地显现。十二事业利益众生达到究竟，无论如何转变的有形化身，慈悲的神变无论如何都清晰显现。慈悲化身虽然调伏一切所化众生，但具有幻化心的人连傲慢的尘埃都没有。如是说，如佛陀降生等四种调伏无论如何显现都成办利益一样，这里有信心的人与佛陀的意趣相同，仅仅是成办利益，就像说的不杂乱且完全圆满一样，因为是见到无自他的人，所以远离了行为的傲慢，是普贤王如来的明点。因为追随意趣，诸佛的意趣传承是怎样的，自己的自性不造作的本然如是，因为诸法如幻显现，等持幻化各种神变，无论如何都不执着，无论在哪里都没有确定。如是说，了知诸佛的一切意趣，无论如何观察，一切法都是自性无有因缘的任运成就的本然如是，以不杂乱且完全圆满的清晰理由，瑜伽士了知一切意趣的事业也是无有顾忌的。因此，自生奇妙名声菩提心髓，无论在哪里宣说都像施舍一样。如是说，自生的智慧极度广大，以七种决定成为正行，伟大之处在于，无论向谁宣说和理解，都以譬喻在清净的世间中显现，是大智慧的明点。没有成佛的
English
Therefore, if there is confidence in the deeds of the Buddha who accomplishes benefits through the understanding of teachings, then compassion without suffering will arise. Having generated compassion, through the illusory samadhi, various skillful means of benefiting beings are shown. As it is said, one's own actions, in whatever way, are based on the realization of self-appearance, accomplishing benefits without effort. Because there is no distinction between self and others, it is originally the same Dharmakaya with non-dual meaning. Having realized the unborn Dharmakaya, for the sake of benefiting beings, the miraculous manifestations of birth occur again and again. As it is said, here, with the reason of being originally without self and other, becoming the great sovereign, the meaning of understanding is shown, and because of not understanding, compassion continuously arises. The twelve deeds completely accomplish the benefit of beings, the incarnate body with forms that change in any way, the miraculous manifestations of compassion clearly appear in any way. Although the compassionate incarnation tames all beings to be tamed, those with illusory minds do not even have a speck of arrogance. As it is said, just as the four ways of taming, such as the birth of the Buddha, appear in any way and accomplish benefits, here, the confident person has the same intention as the Buddha himself, and merely accomplishes benefits. Just as it is said to be unmixed and completely perfect, because they are those who see without self and other, they are free from the arrogance of actions, and are the bindu of Samantabhadra. Because of following the intention, what is the lineage of the intention of the Buddhas? One's own nature is the unaltered suchness. Because all phenomena clearly appear as illusions, the samadhi, illusion, and various miraculous manifestations are not fixated on anything, and there is no certainty anywhere. As it is said, knowing all the intentions of the Buddhas, observing in any way, all phenomena are the spontaneously accomplished suchness of one's own nature without cause or condition. With the clear reason of being unmixed and completely perfect, the actions of the yogi who knows all intentions are also without apprehension. Therefore, this self-born, marvelous, renowned essence of Bodhi, wherever it is taught, is like giving away. As it is said, the self-born wisdom is extremely vast, and the greatness of becoming the main practice with seven certainties is that, to whomever it is taught and understood, it appears in the pure world with metaphors, and is the bindu of great wisdom. Without becoming a Buddha
Chinese
伟大之处在于：所有内外众生之形，都圆满于无尽庄严之轮。这是说，在所承诺的身语意之中，身是指所有器情世界之形，虽无自性，却是智慧的自显。由于化现为五身等差别，未被摄尽，一切庄严服饰皆是身的坛城。一切声音，无论上下，都深奥于无余语之界，圆满于庄严之轮。这是说，三音，超越轮、声、空，显现为种种，与大智慧无别，不杂而圆满，是语的坛城，与五等数字无关，难以理解。一切无余，皆因在界中味一。殊胜意，汇集于无尽庄严之轮。这是说，二取之物，轮，无自性，自然离边而唯一，故忆念、分别、理智、知识，轮，自生智慧，自显现，无边无际，又超越五者，是意的坛城，无有差别。平等结合，融入转变，从显现到隐没。这是说，若能了悟一切法皆为身语意大，则一切名言皆归于一，一切皆于身语意中成佛，无有支分，超越算计，故此等特质不可见。殊胜法身融入菩提精华。这是说，超越断证所集的法身，是具足四种智慧之名。轮、舍为一，无成者可成，故无有成佛，唯有超越成佛之名。为了显示以自诩的宗见，行为粗暴是错误的。密咒灌顶之大位，若不具内外秘密之义，有些人自诩聪明，心怀傲慢，自以为是的宗见高人一等，因愚痴而不知谨慎，以虚假的忆念和热忱，强行傲慢，若自认无人胜过自己，无人可比，高人一等，轻视他人，自观为天神，则与平等之王相违背。见行不一，将成为魔业。高低傲慢，皆受平等之缰绳束缚。这是说，很容易理解，因为不理解，所以才会执着大小差别。
English
The greatness is that all these inner and outer forms of beings are perfected in the inexhaustible wheel of adornment. That is to say, among the promised body, speech, and mind, the body refers to all the forms of the container and its contents, which, though without inherent existence, are the self-manifestation of wisdom. Because they are transformed into the five bodies and so on, they are not included, and all the ornaments and attire are the mandala of the body. All sounds, whether high, medium, or low, are profound in the realm of speech, complete in the wheel of adornment. That is to say, the three sounds, beyond wheel, sound, and emptiness, appear in various ways, are not different from great wisdom, are unmixed and complete, are the mandala of speech, and are difficult to understand because they are free from numbers such as five. All without exception are of one taste in the realm. The supreme mind is gathered in the inexhaustible wheel of adornment. That is to say, the object of duality, the wheel, is without self-nature, naturally free from extremes and one, so memory, discrimination, intellect, knowledge, the wheel, self-born wisdom, self-manifestation, are boundless, and again beyond the five, it is the mandala of mind, without difference. Equal union, absorption, transformation, from manifestation to disappearance. That is to say, if all dharmas are realized as the great body, speech, and mind, then all terms are one there, and all are enlightened in body, speech, and mind, without limbs, beyond calculation, so such qualities are invisible. The supreme Dharmakaya merges into the essence of Bodhi. That is to say, the Dharmakaya, which is gathered by abandonment and realization, is superior, and is the very name of the four wisdoms. Wheel and abandonment are one, and there is no one to be accomplished, so there is no Buddhahood, only transcendence of the name of Buddhahood. In order to show that it is wrong to act rudely with self-proclaimed views. In this great position of secret mantra empowerment, if one does not have the meaning of inner and outer secrets, some people claim to be clever, are arrogant, and think that their own views are superior, and because of ignorance, they do not know how to be cautious, and with false memory and enthusiasm, they force arrogance, if they think that no one is better than themselves, no one can compare, and they are superior, despise others, and contemplate themselves as gods, then they are contrary to the equal king. Different views and practices will become the work of demons. High and low arrogance are all bound by the reins of equality. That is to say, it is easy to understand, because if you don't understand, you will be attached to the difference between big and small.
Chinese
因此，无论修持什么善行，如果背离了平等性，就无法证悟，也无法成就。那么，通过什么才能成就呢？那就是平息“我”的傲慢。如智者、贤士依上师之教言： “断除过失，善根殊胜，圣者行列更超凡。” 这说明，有些人因为远离了自诩伟大的傲慢而证悟了这一点。正如佛陀的教诲所说，舍弃邪行，如法行持，最终将普遍征服整个大地。因此，揭示未来的过失和功德至关重要。即使精通辞藻，但不理解其含义，违背誓言也无法成就。即使在辞藻的运用上无与伦比，如果违背誓言，舍弃菩提心，即使在此生中成就如金刚般的事业，也只是积累邪见，即使说出真实之语，心性迷乱，也会受到邪见的支配。这说明，仅仅口头上谈论见地，而实际上却放弃了其真谛，因此，非但不能在此生中成就法身，反而会拖延，并堕入极其可悲的境地。这是显而易见的。进入密宗之门后，又退回到凡夫俗子或低劣乘的过失是： “密咒大海之门何等广，欲入欺骗诸佛复退转，如尝甘露复误为毒者，甘露之外他处不可得。班杂亚格夏（藏文，梵文天城体：वज्र यक्ष，梵文罗马拟音：Vajra Yaksha，汉语字面意思：金刚夜叉）猛厉住于心，身命幻化化为微尘亦，定堕地狱永恒实可悲，如铁自天沉入泥潭中，如鹿越过人境之边沿。” 这很容易理解。为了阐述其特征的意义，与续部的意义相结合，因此被称为“圣教”。这说明，菩提心精华是自然而然产生的，为了消除仅仅从续部中摘录而产生的诽谤过失，因此获得了这个名称。“一切菩提心精华”，这说明，一切法在自证智慧中都是一体的，因为没有二元对立，所以没有对立面和朋友，从而得以扩展。“从智者的心中传承，自然产生”，这说明，普贤王如来和喜金刚的心意传承是乘法的顶峰。“以八种方式排列，因此称为花鬘”，这说明，正如所说的那样，乘法的行列没有混淆，并且是完全圆满的。区分取舍
English
Therefore, no matter what virtuous deeds are practiced, if one turns away from equality, one cannot realize or achieve it. So, by what is it achieved? It is by pacifying the pride of "I." As the wise and intelligent ones say according to the words of the lama: "Abandoning faults, the root of virtue is excellent, and the rank of the noble ones is particularly special." This explains that some individuals have realized this by being free from the arrogance of boasting. As it appears in the words of the Victorious Ones, by abandoning wrong conduct and acting properly, one will eventually conquer the entire earth. Therefore, it is crucial to reveal future faults and merits. Even if one is skilled in words but does not understand their meaning, one cannot achieve if one breaks vows. Even if one is unmatched in the skillful use of words, if one breaks vows and abandons bodhicitta, even if one achieves vajra-like deeds in this life, one will only accumulate wrong views. Even if one speaks truthful words, one's mind will be confused and dominated by wrong views. This explains that merely talking about views without actually abandoning their true meaning will not lead to the achievement of the Dharmakaya in this life. Instead, it will be delayed, and one will fall into an extremely pitiful state. This is obvious. The fault of entering the gate of Secret Mantra and then reverting to an ordinary person or a lower vehicle is: "The gate of the ocean of Secret Mantra is so vast, those who wish to enter deceive the Buddhas and then revert, like one who tastes nectar and mistakes it for poison, nectar cannot be found elsewhere. Vajra Yaksha (藏文：བཛྲ་ཡག་ཤས་，梵文天城体：वज्र यक्ष，梵文罗马拟音：Vajra Yaksha，汉语字面意思：金刚夜叉) fiercely dwells in the heart, even if the illusory body and life are reduced to dust, one will definitely go to hell forever, how truly pitiful, like iron sinking into mud from the sky, like a deer crossing the border of human territory." This is easy to understand. In order to explain the meaning of its characteristics, it is combined with the meaning of the tantra, therefore it is called "Agama." This explains that the essence of bodhicitta arises naturally, and in order to eliminate the fault of slander arising from merely extracting from the tantra, it obtains this name. "All the essence of bodhicitta," this explains that all dharmas are one in self-aware wisdom, because there is no duality, so there are no opponents or friends, thus it is expanded. "Transmitted from the hearts of the wise, naturally arising," this explains that the mind transmission of Samantabhadra and Prahevajra is the pinnacle of the vehicle. "Arranged in eight ways, therefore called a garland," this explains that, as it is said, the ranks of the vehicles are not confused and are completely perfect. Distinguishing what to accept and reject