Chinese
相遇于灌顶之传承。所谓“立即”，意为不经跨越，立即镇压，时间极其迅速。何为“地”？“法界与轮涅一切，本即常恒之菩提心。”意为一切诸法皆为菩提心，无有刹那间断，恒常生起之自性，即是轮涅清净之刹土。因此，“六道众生四生，此乃果位之圆满。”意为彼等仅是名相显现，实则毫无自性，故为大身法身。殊胜之差别与差别之，意为此法与他法之见行果。从心中升起，乃是庄严之殊胜，意为彼等本自圆满于殊胜智慧中，故而美丽。大圆满之身之庄严，意为不混杂、清晰且圆满，故而三千世界即是上师之地。具缘大士，与一切上师相合之，金刚立即，意为无谬之智者，与诸佛、持明者、总持者意旨相同，所说之义，以相遇之觉性智慧，刹那间镇压彼地。其事业为：如是了悟之瑜伽士，不生起菩提心之法界，意为如所说般，具足见与三摩地，故而将总持智慧置于上师之地。从合修中生起离贪之菩提心，大自在者与虚空相合，意为无论做什么，皆不自傲之大士，与总持法身相合。无论是什么，无论是什么，谁于心之坛城中，具足宝藏，甚为稀有，意为总持之行持无所不为，具足此等把握者，乃是获得无尽宝藏，故为证悟之功德。于无碍之心之差别上，所谓悬崖又在哪里？意为一切皆为自知自显，故而悬崖于基上不成立。谁从何处生出悬崖？谁是寻找悬崖之人？意为于如是之状态中，悬崖从谁之觉性中生出？谁是为此而特意寻觅之人？此皆不成立。菩提心乃是大乐，将悬崖彻底拔除，意为地狱等痛苦之
English
Encountering the transmission of empowerment. "Immediately" means suppressing immediately without traversing, the time is extremely swift. What is "ground"? "The entire realm of phenomena and samsara, is inherently the constant Bodhicitta." It means that all phenomena are Bodhicitta, without a moment's interruption, the nature of constant arising, which is the pure land of samsara and nirvana. Therefore, "The six types of beings and the four forms of birth, this is the perfection of the result." It means that they are merely nominal appearances, but in reality, they have no self-nature, hence they are the great Dharmakaya. The supreme difference and the difference of, refers to the view, conduct, and results of this and other vehicles. Rising from the heart is the supreme of adornment, meaning that they are inherently complete in supreme wisdom, hence beautiful. The adornment of the body of the Great Perfection, means that it is unmixed, clear, and complete, hence the three thousand worlds are the land of the Guru. That fortunate great being, who unites with all Gurus, the Vajra immediately, means that the unerring intelligent one, whose intention is the same as the Buddhas, Vidyadharas, and Dharanis, with the wisdom of awareness that encounters the meaning of what is said, suppresses that ground in an instant. Their activity is: Thus, the yogi who clearly realizes, does not generate the Dharmadhatu of Bodhicitta, meaning that as said, possessing view and Samadhi, therefore places the Dharani wisdom in the Guru's land. From union arises the Bodhicitta free from attachment, the great sovereign unites with space, meaning that whatever is done, the great being without arrogance, unites with the Dharani Dharmakaya. Whatever it is, whatever it is, whoever in the mandala of the heart, possesses treasures, is extremely rare, meaning that the one who has the confidence that the Dharani practice does everything, is the virtue of realization because they have found an inexhaustible treasure. On the distinction of the unobstructed mind, where is the so-called precipice? It means that since everything is self-knowing and self-appearing, the precipice is not established on the ground. Who gives birth to the precipice from where? Who is the one who seeks the precipice? It means that in such a state, from whose awareness does the precipice arise? Who is the one who specifically seeks it? This is not established. Bodhicitta is great bliss, completely uprooting the so-called precipice, meaning the suffering of hells, etc.
Chinese
因为这是自性的游戏，所以根本没有堕落。为什么呢？因为“悬崖本身也是菩提心。”这样说过，因为没有比这更大的快乐，所以对不悦意的境地也不会感到厌烦。谁从三时中寻找？三时的事业在哪里？意思是，因缘果本身与果的智慧无有差别，哪里会有对过去、未来和现在的执着呢？因为在基础上没有次第的成立。因为果完全清净，所以三时完全清净的因。意思是，本来因果无别，因为已经在果的自性中成熟，所以从成就的时间次第中解脱。在身语意的巨大快乐中，哪里会有错谬之处？意思是，一切都已成佛为身语意大乐，所以错谬之处从根本上就是自净的。谁会去追求错谬之处呢？意思是，不会发生寻找不存在之物的情况。因为确信清净的缘故，以智慧证悟这个差别。无论修持四种行为中的哪一种，都不会变成束缚，而是圆满解脱。意思是，因为已经彻底见到自生智慧，所以无论行住坐卧，享用受用，即使修持一切，也没有错谬，因为已经成熟为真正的行为了。为什么呢？因为以见而见，而非以分别。意思是，因为一切都以全知的方式觉知，所以没有所缘。本来任运圆满平等的状态，那里会有错谬之处？意思是，因为在自性大圆满中任运成就，所以没有痛苦，并且因为没有执着于其他，所以没有错谬之处。在与虚空等同的法界中，拥有宝藏的，证悟大义的瑜伽士。意思是，因为有证悟任运成就之义，所以会有什么功德呢？就像具有差别者和差别，腐烂树木的精华一样，不是永远没有，而是像太阳的光芒和旃檀一样，从无有事物中产生精华。意思是，殊胜增上的大果本身，以及神通等极其无漏的功德，不是像水树一样没有，而是像太阳和月亮的光芒一样，仅仅是自性觉知并非任何事物，两种执着清净，一切果都自然显现。因此，在离有离无的法界中，心。
English
Because this is the play of one's own nature, there is no falling from grace at all. Why is that? Because it is said, "The very precipice is also bodhicitta." Because there is no greater bliss than that, one does not become weary of unpleasant circumstances. Who seeks from the three times? Where are the activities of the three times? This means that since cause, condition, and result are not different from the wisdom of the result itself, where would there be clinging to the past, future, and present? Because there is no establishment of sequence on the ground. Because the result is completely pure, the cause of the three times is completely pure. This means that since cause and result are originally inseparable, and since they have matured in the nature of the result itself, one is liberated from the sequence of time of accomplishment. In the great bliss of body, speech, and mind, where would there be a place for error? This means that since everything has been enlightened as the great bliss of body, speech, and mind, the place of error is self-purified from the very beginning. Who would seek after a place of error? This means that the search for something that does not exist does not occur. Because of the confidence of purity, distinguish this realization of wisdom. Whatever of the four modes of conduct one practices, it will not become a bond, but will be perfect liberation. This means that since one has thoroughly seen self-arisen wisdom, whether one walks, sleeps, sits, or stays, enjoys or uses, even if one practices everything, there is no error, because it has matured into true action itself. Why is that? Because one sees with seeing, and not with conceptualization. This means that since everything is known with omniscience, there is no object. In the state of original, spontaneous perfection and equality, where would there be a place for error? This means that since one is spontaneously perfected in the great self, there is no pain, and because one does not cling to anything else, there is no place for error. The yogi who, in the space equal to the sky, possesses treasures, and realizes the great meaning. This means that since there is realization of the meaning of spontaneous accomplishment, what qualities will arise? Like those with distinctions and distinctions, like the essence of rotten trees, it is not that they are permanently nonexistent, but like the light of the sun and sandalwood, essence arises from the absence of things. This means that the great result of excellent increase itself, and the extremely uncontaminated qualities such as clairvoyance and miraculous powers, are not nonexistent like water trees, but like the light of the sun and moon, merely by the self-knowing being nothing, the two kinds of clinging being purified, all results naturally appear. Therefore, in the dharmadhatu that is apart from existence and nonexistence, the mind.
Chinese
的光芒喜悦而收敛。 这样，对于远离边际的如实之法，自性觉性的智慧以自明的太阳自行舒展，并在其中收敛也只是名言而已。本体上落入成为对境的修习是不存在的。 那是为什么呢？ 执着本身即是不执着。 这样说，仅仅是修习，对境上就没有执着，修习行为的障碍本身在心中自明为智慧，就像黑暗本身显现为光明一样。 如同夕阳的光芒和黎明一样。 这样说道。 这是寻找的方法： 就像海里的石头一样，即使幸运地搅动也不会浮出水面。 这样说，即使危及生命也是秘密。 证悟时不对心和境执着，结合且不执着称为解脱。 这样说，对任何功德都不执着的士夫，以证悟境心二无而使行境完全清净，因此结合解脱二者同时任运成就。 将细致的安排、经文的意义、意义的要点归纳起来，为了全面理解而做了这个解释。 罪过在自心之中忏悔。 愿以善根获得无边无为的境界！ 菩提心安乐细致安排的意义解释完毕。 不舍弃殊胜的财物，不放弃禅修，获得后追求商业之心、利益和名声，在显现中漂泊并加以扩展，愿与不具法器和誓言者不相遇。 愿具足善缘、时机成熟、具器且守誓之人，传承坚定，以此为生。 再次灌顶宝藏。 菩提心安乐细致安排的意义解释。 再次灌顶宝藏。
English
The rays of light are joyful and collected. Thus, for the Dharma that is free from extremes, the wisdom of self-awareness, like a self-illuminating sun, expands on its own, and its contraction therein is merely a term. In essence, falling into meditating on an object is non-existent. Why is that? Attachment itself is non-attachment. That is to say, merely meditating, there is no attachment to the object, and the obscurations of meditative practice themselves become self-illuminating as wisdom in the mind, just as darkness itself appears as light. Like the rays of the setting sun and the dawn. Thus it is said. The method for finding this is: Like a stone at the bottom of the ocean, even if stirred by fortune, it will not come to the surface. That is to say, even if life is at stake, it is a secret. In realization, there is no attachment to mind and object; uniting and non-attachment is called liberation. That is to say, a person who is not attached to any qualities, by realizing the non-duality of object and mind, completely purifies the field of action, so the union and liberation are spontaneously accomplished at the same time. Summarizing the detailed arrangements, the meaning of the scriptures, and the key points of the meaning, this explanation was made for the purpose of comprehensive understanding. I confess the faults in the expanse of my own mind. May I attain the boundless state of non-action through virtuous roots! The explanation of the meaning of the Bodhicitta Sukha Detailed Arrangement is complete. Do not abandon the supreme wealth, do not give up meditation, and after obtaining it, do not pursue a commercial mind, profit, and fame. May I not encounter those who lack the vessel and vows, who wander and proliferate in appearances. May those who have good fortune, ripe timing, and are vessels of vows, have a firm lineage and live by this. Again, empowerment treasure. The explanation of the meaning of the Bodhicitta Sukha Detailed Arrangement. Again, empowerment treasure.