English
Alas! The spontaneously accomplished state is the essence. Regarding this, it is called non-duality with the meaning of definitive explanation. After that, the one who has experiential conviction is the yogi. Where exactly is the place to travel eating trees? It is said. By aspiration, the actions of the three doors are not done, because the object to be accomplished has not taken its own nature, and because it has already possessed that nature. If one thoroughly understands the state of uncreated perfection, no matter how one travels eating trees, one transcends the place. It is said. Some of the previously mentioned "thoroughly" means "great," that is, the self-confidence and pride arising from seeing, and the two kinds of incompatible behavior, are also my work, that is, with the meaning of great knowledge, being free from the concept of the three spheres, therefore not being stained or attached, therefore not abandoning anything. However, if it is accomplished with confidence, then there is no point in teaching the vehicles separately, but it is necessary. However, how many differences of vehicles are proclaimed, so are the vows of morality and the inner and outer samayas. It is the state of taming sentient beings, shown as desired. It is said. By the unerring way, the one who definitely desires is the one who obtains the name of the vehicle. These are many because the ways are incompatible, that is, even in one, they go with different wisdoms. Thousands of instructions on union are widely practiced in the lands of Zahor and Matung. Thousands of instructions on liberation are widely practiced in the lands of Thor and Köbrang, and so on, shown by these examples. Sound is dependent arising, which will be explained below. Entering in an unerring way, and guarding the three doors, etc., are the paths of the two vehicles, easy to understand. Guiding in an incompatible way means not forcibly denying, sentient beings are the ones to be tamed, that is, for the sake of taming them, the taming vehicle and the teacher are manifested by the force of karma, so they are not like those who exist inherently. The one who shows to many is the teacher, the Tathagata. Although these are not consistent, they are clarified by others, like the need for the jewel of the Dharma. Karma is also not visible from others, so it is called blessing dependent arising as desired, both sides are said to be consistent. That Great Vehicle also transcends karma, because it shows the practice of Samantabhadra. Although it is said to tame only in name, the place of the vow is also dust.
Chinese
无有。如果完全理解所立誓的无有之处，即使立誓也如虚空般无过失。转变欲望为助缘，不舍弃慈悲方便。这是说，仅仅是假立色等，任何法性都未成立。此处也以观想的力量，强烈地将色等作为名言，因此，其他阻止聚合的调伏者也以业的观想显现为名言，因此，说这些是真实的，是在名言的观想面前说一次。守护是不相符，引导那些不合理。有些人将愿望的誓言执着为达到究竟的认知，这不符合情况的道理。以前阻止其他方面，在这里看到名言，只是看到名字，完全寻找名字。因为那些仅仅是心性，连自己特征的微小部分也未找到，因此，例如安立为兔角一样，没有安立的必要。三事物，境与有境，相互之间本来没有关联，因此没有所要证的境，这是大乘。这样具有大无畏的傲慢，因为远离一切执着，一切行为都没有过失。例如虚空显现一切神变，但那些没有变成那些，也没有执着，这样显示了事业无碍。那些不分别的后面，没有执着，随他人所欲而显现自己，这是转变的意思，什么也没有舍弃。如果想知道那些的果是什么，（说：）智慧中出现的瑜伽士。本来就知道的是自生智慧。如果问那是什么，成为聚合的自性，因为没有因缘，断绝了思考，什么也不观想，没有被一切边际遮蔽而显现，因此获得名字。那本身成为宽广无间断的后面，是见到意义，两个名字都成立。这个殊胜的地位是无需努力自然圆满，地位是地位，是未证的一切的基础。已经详细讲述了近的事物，因为没有比这更高的，所以称为上师。那些不是由因缘所造，也用词义来证明，因为聚合圆满，所以没有需要增长的。如果那样，那么一切都能获得，传承口诀就没有意义了，（对此回答：）我
English
There is none. If one fully understands the absence of the place of vows, even taking vows is like the sky, without fault. Transforming desires into aids, not abandoning compassion and skillful means. This means that merely imputing forms, etc., does not establish any Dharma nature. Here, too, by the power of contemplation, forms, etc., are strongly made into names, so other pacifiers who prevent aggregation also appear as names by the contemplation of karma, so saying that these are true is saying it once in the face of the contemplation of names. Guarding is disagreement, leading those who are unreasonable. Some people cling to the vow of aspiration as the perception of attaining the ultimate, which is not reasonable according to the situation. Previously preventing other aspects, seeing names here is only seeing the name, completely searching for the name. Because those are only mind-nature, even the smallest part of their own characteristics has not been found, therefore, like establishing a rabbit's horn, there is no need to establish it. The three things, object and subject, have no connection with each other from the beginning, so there is no object to be proven, which is the Great Vehicle. Thus, having great fearlessness and pride, because of being free from all clinging, all actions are without fault. For example, the sky manifests all miracles, but those have not become those, nor are they attached, thus showing that actions are unimpeded. After those who do not distinguish, without clinging, whatever others want appears to oneself, which is the meaning of transformation, nothing is abandoned. If you want to know what the fruit of those is, (say:) the yogi who appears in the river of wisdom. What is known from the beginning is self-born wisdom. If you ask what that is, becoming the nature of aggregation, because there is no cause, cutting off thought, not contemplating anything, not obscured by all extremes, but clear, therefore obtaining a name. That itself becoming the aftermath of being wide and uninterrupted is seeing the meaning, both names are established. This supreme ground is naturally perfect without effort, the ground is the ground, the basis of everything unproven. The near things have already been explained in detail, because there is nothing higher than this, it is called Lama. Those that are not made by cause and condition are also proved by definition, because aggregation is complete, so there is nothing to be increased. If so, then everyone can obtain it, and the oral instructions are meaningless, (to which the answer is:) I
Chinese
所有躺卧的过失，完全地， 通过智慧大光明完全地照亮。 意思是，心中所想的显现的边际，存在于极细微的延续中，从那些中显现的执着是，与先前的方面和二元，如同黑暗和光明般，因此被认为是过失。那些通过什么名相如何消除呢？通过智慧大光明消除。说那些就是那个，虽然说的是真的，但是说消除就变得没有意义，因此说是不合理的。这里依靠经文和口诀的智慧刹那间，不将边际本身视为大明点而了知，为了断除执着是金刚。那也是自身沉入虚空，与三物分离，是名为大的意义。消除那些也没有来去，因为从一开始就没有成立。认识那些的自性，就安立为名相。仅仅知道那些就说沉入虚空。为了稳固那， 此大乘犹如空中日出， 边际的黑暗本来就没有，这样说。 意思是，太阳的轮涅，因为自然没有黑暗，照亮所有的赡部洲。自生的智慧，因为与不同的方式相连，所以是大乘，自身从所有边际最初就分离，因此执着的自性也广大地成为大明点，这是总结性的词语。为了展示那些的禅定， 没有禅修的对境，因此禅修不住留， 禅修贪执安乐，我执是痛苦。 意思是，禅修后要获得的，是殊胜的地位，那本身是任运成就，与二元的概念分离，因此没有能做和所做。愚昧的人们依靠目标的方式的音声，心中所想的是与我没有分离，因此对境的体验非常强烈，那些是相似的，因此执着，使我和二元增长，不舍弃就是造作，那是非常矛盾的。然而，仅仅是对于初学者的教导而言， 如果在没有禅修之处完全理解， 即使禅修也没有过失，法界如同虚空。 这样说，大明点与能做和所做二者分离，与名称不分离，因此是矛盾的。那更加深入理解
English
All the faults of lying down, completely, Through the great light of wisdom, completely illuminate. It means that the limits of what appears in the mind exist in a very subtle continuity, and the attachment that arises from those is considered a fault because it is like darkness and light with the previous aspect and duality. How are those eliminated by what name? They are eliminated by the great light of wisdom. Saying that those are that, although it is true, saying elimination becomes meaningless, so it is said to be unreasonable. Here, the wisdom of relying on scripture and oral instruction in an instant, knowing the limits themselves without distinguishing them as the great bindu, is Vajra in order to cut off attachment. That is also the meaning of being great, as the self sinks into emptiness and is separated from the three objects. Eliminating those also has no coming and going, because it has not been established from the beginning. Recognizing the nature of those is established as a name. It is said that merely knowing those sinks into emptiness. In order to stabilize that, This Mahayana is like the sun rising in the sky, The darkness of the limits is originally non-existent, it is said. It means that the wheel of the sun, because there is naturally no darkness, illuminates all of Jambudvipa. The self-born wisdom, because it is connected with different methods, is the Great Vehicle, the self is separated from all limits from the beginning, so the nature of attachment also widely becomes the Great Bindu, this is the concluding word. In order to show the samadhi of those, There is no object of meditation, therefore meditation does not abide, Meditation clings to bliss, self-grasping is suffering. It means that what is to be attained through meditation is a supreme state, that itself is spontaneously accomplished, separated from the concept of duality, so there is no doer and no deed. Ignorant people rely on the sound of the way of the object, what is thought in the mind is not separated from the self, so the experience of the object is very strong, those are similar, so they are attached, increasing the self and duality, not abandoning is fabrication, that is very contradictory. However, only for the sake of the teaching of beginners, If one fully understands in a place where there is no meditation, Even if one meditates, there is no fault, the Dharmadhatu is like the sky. It is said that the Great Bindu is separated from both the doer and the deed, and is not separated from the name, so it is contradictory. That is more deeply understood
Chinese
因为一切行境都不比自性差，所以无论怎么想都没有过失。法界没有包含任何相。关于它的禅修者，也已在多处经文中说明，不能完全安住于智慧。如果舍弃那些不熟悉的事物，即使多次进行地道的菩提心平等入定，如果没有把握，更不用说在大乘佛的行境中，智慧没有达到究竟了。这里的“也”字，表示与其他人观点不同的教义。这里主要的意思是“并非如此”。“没有使用，就能满足一切愿望。”这句话的意思是，用不舍弃任何信心的意义来使一切圆满，这是见解的功德，前面已经详细阐述过了。“平等性中自然证悟的这些大乘。”这句话的意思是，在那些不使用的事物本身中，以信心的意念在三时中不改变观念，这就是平等性。那些拥有平等性的人，就是大乘瑜伽士。为了说明他们的事业和果报，（经中）说：“遍及一切，没有不圆满的法。”。因为以融入法界的不可分割的大悲心摄持一切，所以在无念的方便游戏中，没有终结，像水器一样与自显现相符。那些（瑜伽士）的基础，也是以看到一切事物的本性，以自然成就的方式来作为需要证实的，所以被称为大圆满。清净有两种：法身远离四边的戏论而清净，以及智慧远离四边的戏论而清净。证悟有两种：见解从一开始就自然成就而证悟，以及行为在没有取舍的情况下游戏而证悟。心有两种：以大智慧证悟的心，以及以大禅定禅修的心。以大智慧证悟的心有三种：对果自然成就而无需寻找地证悟，对众生自生之智慧无需度化地证悟，以及对境和心无二元而无需禅修地证悟。珍宝有两种：产生所需所欲的珍宝，以及超越分别念的珍宝。总集是指轮回自性中超越的总集。离戏自然成就的智慧。