Chinese
珍宝总集释。 珍宝总集释。 珍宝总集释。顶礼吉祥金刚萨埵！诸法心性清净无寻二智圆满，自性离边无碍事业皆成，稀有任运身语意具足者，自性瑜伽自身顶礼膜拜。于此，总的来说，瑜伽之法一切的宗派有三种，即自性瑜伽、修持瑜伽和任运成就瑜伽。这些也在此文字的论典中简略而清晰地阐述。堪布们的宗派中说：“与经、诀窍和理相关联，精要以精要而明晰地解脱。”我们将稍微遵循其后。于此，总的来说，从三种宗派来说，瑜伽的种类，三种的体性是由论典所阐述的，意义通过修持觉悟来体验。各个论典的区分是通过诀窍来区分。于此，顶礼离戏之自性，此处未提及导师也无疑虑。如来和佛陀之名与此无有差别，即因和自性和成就的边际，也就是住和识的另一方完全泯灭，所以唯有导师而非其他。于此，作为是能作。远离一切勤作，是因为在某些时候，蕴等完全清净的缘故。如是出现，总的来说，自性和自性无有差别，但以词语完全断除戏论，譬如，如果虚空作为行境，则三门无有作为。同样，大乘也随顺，因为大圆满将阐述法身之故，以一切戏论皆离之义，无有任何因缘和事业，是因为初始、不变和不动的缘故是自性。对这些生起信心和显现，是因为相遇和因的缘故是顶礼。法身本来自性极寂静，法是二种事物所摄，一切二说也集于此，故称为圆。这些的关联是胜义自性，即身。
English
Commentary on the Jewel Collection. Commentary on the Jewel Collection. Here is the Commentary on the Jewel Collection. Homage to glorious Vajrasattva! Phenomena and mind are pure, without seeking, two wisdoms are complete. The nature is free from extremes, unobstructed, all actions are accomplished. Wondrous, spontaneously accomplished, possessing body, speech, and mind. Homage and prostration to the self-existing yogi as the very embodiment. In general, there are three systems of all the yogic teachings: the yoga of intrinsic nature, the yoga of practice, and the yoga of spontaneous accomplishment. These are also briefly and clearly explained in the text of this letter. In the system of the Khenpos, it is said, "Through the connection of scripture, pith instructions, and reasoning, the essence is liberated clearly by the essence." We will engage in a slight following of that. In general, from the three systems, the nature of the three types of yoga is explained by the text, and the meaning is to be experienced through practice and realization. The distinction of each text is to be distinguished by pith instructions. Here, homage to the nature of freedom from action, there is no doubt even if the teacher is not mentioned in this context. The names Tathagata and Buddha are no different from this, that is, the cause, essence, and the limit of accomplishment, that is, the abiding and the knowing of the other side are completely extinguished, so it is only the teacher and not another. Here, action is the doer. Being free from all effort is because, in some cases, the aggregates and so on are completely purified. As it appears, in general, self-nature and nature are not different, but the word completely cuts off elaboration, for example, if space is made the object of experience, then there is no action of the three doors. Similarly, the Great Vehicle also agrees, because the Great Perfection will explain the Dharmakaya, with the meaning that all elaborations are free, there is no cause and no activity, because it is initial, unchanging, and unmoving, it is nature. Generating faith and manifesting these is homage because of encountering and the cause. The Dharmakaya is primordially and utterly secluded by nature, dharma is encompassed by two entities, and all dualistic speech is also gathered there, so it is called round. The connection of these is the ultimate essence, that is, the body.
Chinese
哦！此外，如果试图从众多事物中进入，用两个名称来显示事物本质，这与大乘的修行不符，因为这是矛盾的。这些事物本身就是大智慧，因此脱离了一切戏论，本质尚未完全把握，因为一切都从平等性中显现，所以才获得名称。它们没有原因和条件，因此没有开始，由于包含一切的意义，没有与任何事物同时产生，所以被称为完全空寂。但它不像时间尽头那样。因此，心性即是法，心没有形象。超越声音，显现即是智慧。寂静光明，本自俱生，如是说。轮回的分别念，抛弃了愚昧之境，被称为轮回。普遍运行并不断重复，所以是轮回。将这些事物变成众多，是轮回本身的支分。这些也仅仅是为了那个原因而强加的名称。因此，大明点中没有轮回，因为另一方面也无法成立，所以将这些事物归为数量，仅仅是为了在自身中成立而进行的言语上的矫饰。像这样，宣说在两个境域中行事的概念，被称为大乘行者，也就是佛。那么，在那里，那些事物因为无法看见而变得遥远，我们很难了解，如果这样想，那么，存在和不存在的尽头，在法界中是一。也就是说，色和虚空等等，被名称所概括的事物，由于大明点菩提心没有舍弃任何东西，所以意义是一样的。因此，存在和不存在本身就是尽头，所以切断了成立。那些在未生智慧中显现的事物，因为在自生智慧中，佛和众生两者都没有成立。那么，如果怀疑最初的存在和不存在，这两者的原因是什么？平等性唯一，所见九种显现，如是说。显现和空性无法区分，这就是平等性。那本身就是用名称来表示，但它不像圆形和作用那样。由于那是错误的，即使没有成立自己的本质，也用大智慧的意义来说是见，但见者本身也不是完全不同的。那也是被土地等等所抛弃的，但也没有脱离本质。那些以类别来分别的事物，也是因为有六道众生和手印等等，所以那些事物
English
Oh! Furthermore, if one strives to enter from many things, showing the essence with two names, this is not in accordance with the Mahayana practice, because it is contradictory. These things themselves are great wisdom, therefore they are free from all elaborations, and the essence is not fully grasped, because everything appears from equality, so they obtain names. They are without cause and condition, therefore without beginning, and because of the meaning of encompassing everything, they did not arise simultaneously with anything, so they are called completely empty. But it is not like the end of time. Therefore, the nature of mind is Dharma, and the mind has no form. Transcending sound, manifestation itself is wisdom. Peaceful and luminous, primordially self-arisen, thus it is said. The conceptual thoughts of samsara, abandoning the realm of ignorance, are called samsara. Universally moving and constantly repeating, therefore it is samsara. Making these things into many is a branch of samsara itself. These are also merely names imposed for that very reason. Therefore, there is no samsara in the Great Bindu, because the other cannot be established either, so classifying these things into numbers is merely a verbal embellishment done to establish oneself. Like this, explaining the concept of acting in two realms is called a Mahayana practitioner, that is, a Buddha. Then, there, those things become distant because they cannot be seen, and it is difficult for us to understand, if one thinks like that, then, the end of existence and non-existence is one in the Dharmadhatu. That is, form and space, etc., things summarized by names, since the Great Bindu Bodhicitta has not abandoned anything, the meaning is the same. Therefore, existence and non-existence themselves are the end, so they cut off establishment. Those things that appear in unborn wisdom, because in self-arisen wisdom, neither Buddha nor sentient beings are established. Then, if one doubts what is the cause of the initial existence and non-existence, these two? Equality is one, the nine appearances seen, thus it is said. Appearance and emptiness are indistinguishable, this is equality. That itself is expressed by name, but it is not like roundness and action. Because that is wrong, even if one's own essence is not established, it is said to be seeing with the meaning of great wisdom, but the seer himself is not completely different either. That is also abandoned by earth, etc., but it is not without essence. Those things that are distinguished by category are also because there are six realms of beings and mudras, etc., so those things
Chinese
显现并非确定于基础，故说一切显现不会断绝。所谓“显现生起勤作心，乃巨大痛苦之病”，是说低劣之智者被次第所覆盖，未被二谛所摄持之故，认为存在名为寂灭之事物，故而勤作，实乃欲求现前。追随言语，乃是诸因全部融入地中，因悲伤而迷失，此乃一切经论所说。然而，我等之寂灭，与声闻相同，因无显现，故与大悲及无尽庄严之轮的广大受用相离乎？对此，《法性本然不灭之自性》中说，承认者乃是法身，彼乃显空一体之义，离于譬喻，除此一之外，余者皆为空。不使用“一体”，乃因未包含于其中，故称之为自性。所谓“大悲生于虚空界”，是指心远离一切戏论，并非空性，以大智慧之义，掌控一切，如蜜蜂之蜜般遍布一切，自身显明。为显示其生起之因，故说“以方便之游舞，转变为所欲之光辉”，是指于任何方便中，显现而不执着，即使令其满足，亦无分别，故无有来去，此称为普贤之游舞，如帝释天之如意宝。彼不舍弃任何事物，乃是受用之义。所谓“诸法种种如是显现亦”，以二谛摄持，乃因一切皆显现，故对外道而言，已超越了对相的计数。又，显示不相符，意为彼等无过且不舍弃。所谓“一切名言乃菩提胜道”，是指于大明点中，自性未成立，故说彼等显现仅是假立，此言虽真，然其意义亦依赖于彼等，因知身体等与随顺之果相应，故彼等显现无上，亦依赖于前者，故是道。若知心要乃殊胜菩提，是指彼等亦以二谛区分，此说不合理，因其为一切之基础与究竟，故为心要。何
English
Appearances are not fixed on the ground, therefore it is said that all appearances will not cease. The so-called "appearance arises, effortful mind, is the disease of great suffering," means that those of inferior intelligence are covered by the gradual stages and not grasped by the two certainties, so they realize that there is something called nirvana, so they strive, but they desire manifestation. Following the sound means that all causes enter the earth, and they are lost because of grief, which is said in all the scriptures. However, our nirvana is the same as that of the Shravakas, because there is no appearance, so it is separated from great compassion and the great enjoyment of the wheel of inexhaustible ornaments? In response to this, it is said in "The Nature of Dharma is Naturally Unceasing," that the one who admits is the Dharmakaya, which is the meaning of the unity of appearance and emptiness, which is separated from metaphors, and other than this one, the rest is empty. Not using "one" means that it is not included in it, so it is called nature. The so-called "great compassion arises from the realm of space" means that the mind is separated from all elaborations, not emptiness, but with the meaning of great wisdom, it controls everything, like the honey of a bee, it pervades everything, and it is clear from itself. In order to show the cause of its arising, it is said, "With the play of skillful means, it transforms into the splendor of what is desired," which means that in any skillful means, it appears without attachment, and even if it is satisfied, there is no distinction, so there is no coming and going, this is called the play of Samantabhadra, like the wish-fulfilling jewel of Indra. It does not abandon anything, which is the meaning of enjoyment. The so-called "all dharmas appear in various ways" is grasped by the two truths, because everything appears, so for the outsiders, it has exceeded the counting of characteristics. Also, it shows disagreement, meaning that they are faultless and not abandoned. The so-called "all terms are the supreme path of enlightenment" means that in the great bindu, the nature is not established, so it is said that their appearance is only a designation, this statement is true, but its meaning also depends on them, because it is known that the body and other things are in accordance with the result, so their appearance is supreme, and it also depends on the former, so it is the path. If you know that the essence is the supreme enlightenment, it means that they are also distinguished by the two truths, this statement is not reasonable, because it is the basis and ultimate of everything, so it is the essence. What
Chinese
唉！自生之状态乃精要。对此，以究竟解释之意，称之为无别。其后，具有体验之确信者，乃瑜伽士。食用树木行进之处，究竟在何处？如是说。以愿力，三门之业不作，因所证之事未取其自性，且已具足彼性之故。于无为圆满之状态中善了知，无论如何食用树木行进，亦超越处所。如是说。某些先前所说之“善”字，乃“大”之义，即由见而生起之自信与骄慢，以及不合之二种行为，亦为我之事业，即以大知之义，远离三轮之概念，故不染不执，故亦不舍弃任何事物。然以自信所证，则各别宣说之乘无意义，然有必要。然所宣说之乘之差别有多少，亦如是。戒律之誓言与内外之誓句，亦如是。乃调伏有情之状态，随所欲而示现。如是说。以无谬误之方式，决定希求者，乃获得乘之名。彼等以方式不合而众多，乃于一亦以智慧各异而行。结合之教言千百种，于扎霍尔与玛同之境广为行用。度脱之教言千百种，于托尔与郭布让之境广为行用等，以此等为例而示现。声即缘起，此将于下文宣说。以无谬误之方式进入，以及三门之守护等，乃二乘之道，易于理解。以不合之方式引导，乃不强制否定之义，有情即所调伏，即为调伏彼等之故，调伏之乘与导师，乃由业力之势所显现之故，非如本然存在者。于众多者前示现者，乃导师如来。此等虽不一致，然由他者阐明，如教法宝之所需。业亦不显于他者，故称加持缘起所欲，二者皆一致而宣说。彼大乘亦超越业，因示现普贤行之故。虽仅于名言中调伏，然所立誓之境亦微尘。