English
When attached to "Ah-la," it is the darkness of the edge because other directions are not visible. Self-arising wisdom is free from all extremes, therefore it appears in everything. To think that wisdom increases by adding moments is absurd. There is also no superior deity. The term "superior" means special. The self-arising wisdom of Bodhicitta is one with all Buddhas, without pain, and without obstruction anywhere, so there is nothing to do. The Wondrous Sutra says: Letters are not visible to all, but they appear clearly in the mind. It is said, "There is no removal of black darkness." Darkness means that what appears before the moon is accomplished. The meaning of being free from all extremes is also not dwelling in the center, because it has not become the owner of any side. Therefore, wanting to wash away the purity of Brahma and the dirt of ashes, and wanting to decorate the flowers of the sky with hands, is in vain. The sutra says: This vehicle is like the sun rising in the sky, there is no darkness at all. Thus it is said. Now it is shown that everything is not accomplished by the eight negations. The Dharma is one, saying, "The Dharma is one," Samsara and the conditioned, and what is held by other parties, have the same meaning. What is indicated by name is Bodhicitta. It is unparalleled and has no companion, so it is called unique, because it has completely cut off elaboration. If it is said that no one can establish its nature as a characteristic by what can be reached by words, then it becomes a fault. Many scriptures and instructions say so. There are no six tantras and no Buddha, saying, "There are no six tantras and no Buddha," only the self-nature of the six tantras of the path, the unborn is Bodhicitta. Because there is no self-nature, the Buddha is the name of various actions. To whomever it appears, separated from one and many, it cannot be drawn elsewhere, so the self-nature cannot be declared. There is no awareness and no dwelling, saying, "There is no awareness and no dwelling," the mind itself appears to be attached to self-arising, and it is said to be a habit, but the original and the habit cannot be established in a mutually related way. Some people say so, but repeating it here is a fault, because there is no distinction, so Bodhicitta is the complete cessation of both object and mind, it is beyond what is to be meditated on and what meditates, it is what has not been lost from the Great Bindu. Saying, "Neither decreases nor increases," darkness and gods
Chinese
以前的知识清除对此的障碍和黑暗，而天众等与大圆满无为的自证智慧相违背。 “对谁无益，不造成伤害。”这是说，排除有情众生。被片面地概括，由于广度和意义的领域都消失了，因此无法产生快乐和痛苦。因为存在快乐、痛苦和中立这三种事物，所以进入状态，而不是被阻碍。“没有显现，没有变化。”这是说，菩提心境不在心和境二元之中，不随事物不同状态而变化，因为不对任何显现进行意念，所以是平等心。“没有智慧，也没有方便。”这是说，心性舍弃了显现和空性二者，为了断除某些人的概念而说，否则，说没有道路、智慧和方便，完全是否定了意义和智慧，并非如此。“没有菩提，也没有道路。”这是说，如果有人说自己拥有这些方便和智慧，也是不合道理的。因为法身在三时中无法被定义，即使是佛陀也很难证得。进入其中被认为是矛盾的，这实际上是为了在此处阻止其他道路的宗派，但这只是徒劳无益的。此处所说：“自生智慧无需寻找，无法行走是道路之最。”是这样出现的。如果说，唯一的一体性与一切多样性分离才是真正的意义，那么是否会陷入断灭，认为善法和恶业等一切都不存在呢？对此，并非不存在，意思是说，自性本自具足的部分并非不存在。自生智慧完全断除了有和无的边际，因此被称为对一切事物而言。就像如意宝珠一样，无余地圆满具足，并且使一切都感到满足，这是对精要菩提的意图的明确解释。在《广大精义》中，没有说它，并非没有，而是从中产生没有的精要。空性，但并非空性，空性超越了对境。生起虚空自性的忆念。无所事事的喜乐，因为没有欲望而接受。无论谁，指示容器的“卡”，有缘者皆可。”这是说，无论谁，即使是广大的“卡”也不确定，适合于谁，是相应的，是所依的阿底瑜伽之族。
English
Previous knowledge clears away the obscurations and darkness, and the assemblies of gods and others are contrary to the great perfection, the non-doing, and self-cognizant wisdom. "To whom it is of no benefit, it does not cause harm." This means excluding sentient beings. Being summarized by one aspect, because the scope and the field of meaning are all extinguished, it is impossible to generate happiness and suffering. Because there are three things—happiness, suffering, and equanimity—entering into that state, it is not obstructed. "There is no appearance, and there is no change." This means that the mind of enlightenment is not in the duality of mind and object, and it does not change according to the different states of things, because one does not conceptualize any appearances, so it is an equal mind. "There is no wisdom, and there is no skillful means." This means that the nature of mind has abandoned both appearance and emptiness, and it is spoken in order to cut off the concepts of some. Otherwise, saying that there is no path, wisdom, and skillful means is not a complete negation of meaning and wisdom. "There is no enlightenment, and there is no path." This means that it is not reasonable for someone to say that they possess these skillful means and wisdom. Because the Dharmakaya cannot be defined in the three times, it is difficult even for the Buddhas to attain it. Entering into it is said to be contradictory, and this is actually to prevent the sects of other paths here, but this is only in vain. It is said here, "Self-born wisdom does not need to be sought, and the unsurpassable path is that which cannot be traveled." This is how it appears. If it is said that the only oneness, being separate from all diversity, is the only true meaning, then will it fall into nihilism, thinking that all things such as virtuous dharma and evil deeds do not exist? To this, it is not that it does not exist, meaning that the self-perfected part of the essence is not non-existent. Self-born wisdom completely cuts off the extremes of existence and non-existence, so it is called for all things. Just like a wish-fulfilling jewel, it is completely and fully complete without remainder, and it makes everything feel satisfied, this is a clear explanation of the intention of the essential enlightenment. In the "Great Essence," it is not said, it is not non-existent, but from it arises the essence of non-existence. Emptiness, but not emptiness, emptiness transcends the object. The memory of the nature of space arises. The joy of being free from activity, because there is no desire, it is accepted. Whoever, indicating the vessel, the "Ka," whoever is fortunate is suitable. This means that whoever, even the vast "Ka" is not certain, is suitable for whom, is corresponding, is the lineage of Atiyoga which is the basis.
Chinese
是不确定的。然而，福分来自于修习，而不是凭借权势。对于口诀，从小就喜爱，布施和完全布施，能够忍耐，痛苦不改变，以及广阔等来象征。显示器皿的过失，“不要变成犹豫和昏聩”的意思是，谁真诚，真诚和是与不是，确定与不确定，以及其他的怀疑的集合就是怀疑。对于志同道合者进行区分，以及特别想要观察信赖的剩余部分，是从心智昏昧中产生的，那些在自性中是不存在的。理解意义，深刻地理解与信赖在一起。“信赖中持有此法”，意思是，如其所见地显示意义，刹那间显现次第，并且对于那些显现出坚信的功德，解释理由和信赖，并且通过多次增加，获得巨大的确定性，并且不从见地上改变，就是心成佛。那也通过不寻觅相的见地的信赖，以及没有执着的行为的信赖，以及不改变想法的禅修的信赖这三者来象征。对此，“禅修修习清净的法，在白色的一方和罪恶中平等”，意思是，甲，追求“一份福分”的意义等是基础。乙，禅修是心的事业。丙，然而，智慧等是身语意三门的事业的修习。丁，见解和解脱的事业是因果的集合。所有不如法的事业都是不善的，然而，主要抓住五毒和十不善等。认为那些是三种真理，不是嘛哈瑜伽时期的理路，因为原因和本体，菩提心，所有意义，开始和结束，都以同一方向在心性中知晓。“无有疑惑地行持，在那之上”，意思是，因为之前没有菩提心和众生，所以没有希望和疑惑，没有原因的结果永远不可能，所以三种信赖的原因是那三种功德的控制。“无论如何行持，都会生出花朵”，意思是，不确定，同一方向，或者超越都可以，智慧是无二的。花朵是果实，与之前的理路相违背，与见地等善法和罪恶等仅仅是名称也不存在等相违背。
English
is uncertain. However, fortune comes from practice, not by power. For the oral instructions, from a young age, liking, giving, and completely giving, being able to endure, suffering not changing, and being vast, etc., are symbolized. Showing the faults of the vessel, "Do not become hesitant and confused" means, who is sincere, sincerity and is and is not, certainty and uncertainty, and the collection of other doubts is doubt. Distinguishing for like-minded people, and especially wanting to observe the remaining part of trust, arises from mental confusion, those are non-existent in nature. Understanding the meaning, deeply understanding being together with trust. "Holding this Dharma in trust," means, as it is seen, showing the meaning, instantly manifesting the order, and for those manifesting the merits of firm belief, explaining the reasons and trust, and by increasing many times, obtaining great certainty, and not changing from the view, is the mind becoming Buddha. That is also symbolized by the trust of the view of not seeking signs, and the trust of action without attachment, and the trust of meditation without changing thoughts. To this, "Meditation practices pure Dharma, equal in the white side and sin," means, A, pursuing the meaning of "one fortune," etc., is the basis. B, meditation is the work of the mind. C, however, wisdom, etc., is the practice of the work of body, speech, and mind. D, the work of view and liberation is the collection of cause and effect. All improper actions are unwholesome, however, mainly grasp the five poisons and ten non-virtues, etc. Thinking that those are the three truths is not the reasoning of the Maha Yoga period, because the cause and essence, Bodhicitta, all meanings, beginning and end, are known in the mind nature in the same direction. "Acting without doubt, on that," means, because there was no Bodhicitta and sentient beings before, so there is no hope and doubt, the result without cause is never possible, so the cause of the three trusts is the control of those three merits. "However you act, flowers will bloom," means, uncertain, same direction, or transcendence is possible, wisdom is non-dual. Flowers are fruits, contradicting the previous reasoning, contradicting that view, etc., virtuous Dharma and sins, etc., are merely names that do not exist.
English
De-phak. Among those, the most excellent is the vehicle of mantra. Even more so, the ground adorned with density, the ground of the wisdom guru, and the ground of Vajrasattva with complete names, are superior because they transcend the ground of Samantaprabha. Or, Samantaprabha itself, having transcended the three realms, abides non-regressively in the ground of the vidyadhara's enlightenment, and is also superior. Because the ground of the great bliss of supreme wisdom abides in the intention of the Tathagata from this very moment, it is also called superior. Called the grandfather of all Vajra Victors, having attained the samadhi like a vajra of unconditioned dharma, or also conquering the four maras, or surpassing all inferior views, having been enlightened from the beginning, it is the first realm of yoga, like a great grandfather, because everything arises from Atiyoga, therefore it is called grandfather. And why is that? Because all yogis arise, and also arise from the blessings of the Dharmakaya itself, the supreme yoga Atiyoga is, like a wish-fulfilling jewel, producing all treasures of dharma and non-dharma, and is also sovereign, and is also the nature of the great bliss of all Samantabhadra, because there is not even a speck of discomfort and evil, so there is nothing above it. Called the venerable and holy Samantabhadra, abiding adorned with equality and not deviating from the meaning of Samantabhadra, because he has attained mastery over everything, he is also venerable. From this moment on, he subdues the three realms, so he is also venerable. Because he constantly engages in the unerring realm, he is also holy. Why is that? Because he abides in a state of not abiding in the ground of supreme wisdom. Vajradhara, the Victor, is the protector from fear. Called 'for those who have incurred broken vows,' when the firm vows of the yogi are weakened, there is no other way to restore them, but by abiding in that great peace itself, either restoring the broken vows and protecting from fear, or liberating from the fear of samsara in the three realms. And why is that? If one does not decline from the great bliss of Samantabhadra, those fears cannot prevail, and there is no place for broken vows. Called 'the protector, the venerable one, there is no other than that,' the