Chinese
诶！ 所谓的这个也变成了论证的差别。以名称所代表的事物本身，如所说的一样没有其他，就是大自在。有人会想，为什么用大海来作比喻呢？经中说：成就巨大如波涛般密集，深不可测难以衡量。意思是说，所要获得的果实就是成就，也就是身语意等。这些事物以无自性的方式自然成就，在清净的本性中显现，圆满且传承不断地显现，所以称为密集。这些事物的数量和本体是不可思议的，所以无法衡量。有人会想，什么是没有遮止其他宗派的呢？经中说：通过经文和口诀的获得而成就。意思是说，与普贤王如来说的经文相符顺的道理，成为确信的体验，与这些体验不相违背地用心体验，就叫做获得。经中说，通过这些可以显现而成就。从论证的角度来说，所要证明的事物也无有混杂地阐述了，随之而来的体验也无有混杂，所以开头也是正直的。例如，把青稞和大麦混合在一起倒入一个容器中，但它们各自清晰可见一样。即使将咒语和禅定混合在一起，智者观察时，咒语强大的差别也会清晰显现，不会混杂。意思是说，从这里开始，通过比喻和经文的角度，因为事物有很大的差别，所以随之而来的体验也有差别。对于相似之处感到迷惑而将它们混为一谈，但因为宗派本身不一致，所以对于那些获得体验智慧的人来说，非常清晰。经文中也说了这一点：安乐大处所居之处。意思是说，心识远离一切对境，没有勤作的痛苦，所以只有安乐。在任何地方都没有确定，但却获得了确定。心识也非常贤善的人们，与意义相符地安住，就叫做居处。永恒大乐圆满受用身。意思是说，所要证悟的事物从一开始就存在，没有生灭，所以是永恒大乐。这些事物以毗卢遮那佛等本体来显示，凡是安住之处，一切愿望都显现，所以称为圆满受用，根据情况而显现菩提。
English
E! This so-called also becomes a difference in reasoning. The very thing represented by the name, just as it is said, without anything else, is the Great Self. Some might wonder, why is the ocean used as an example? It is said in the scripture: "Achievements are great, like dense waves, unfathomable in depth." This means that the fruits to be obtained are achievements, such as body, speech, and mind. These things are naturally accomplished without inherent existence, appearing in the pure nature, appearing completely and continuously, therefore called dense. The number and essence of these things are inconceivable, so they cannot be measured. Some might wonder, what is it that does not preclude other schools? It is said in the scripture: "Accomplished through obtaining scripture and oral instructions." This means that the reasoning that accords with the scriptures spoken by Samantabhadra, becoming a confident experience, and experiencing it without contradicting these experiences, is called attainment. It is said in the scripture that through these, it can be manifested and accomplished. From the perspective of reasoning, the things to be proven are also explained without confusion, and the experiences that follow are also without confusion, so the beginning is also upright. For example, just as barley and wheat are mixed together and poured into a container, but they are each clearly visible. Even if mantras and meditation are mixed together, when wise people observe, the distinctiveness of the powerful mantras will be clearly revealed without confusion. This means that from here on, from the perspective of metaphor and scripture, because things have great differences, the experiences that follow also have differences. Confused by the similarities and mixing them together, but because the schools themselves are inconsistent, it is very clear to those who have gained the wisdom of experience. This is also stated in the scripture: "The place where great bliss abides." This means that the mind is free from all objects, without the pain of effort, so there is only bliss. There is no certainty anywhere, but certainty is obtained. Those whose minds are very virtuous abide in accordance with the meaning, which is called abiding. "Eternal Great Bliss, Perfect Enjoyment Body." This means that the things to be realized have existed from the beginning, without birth or death, so it is Eternal Great Bliss. These things are shown as the essence of Vairochana Buddha and others, wherever they abide, all wishes appear, so it is called perfect enjoyment, manifesting enlightenment according to circumstances.
English
Pao! The precious Bodhi that transcends the three realms. That is to say, its essence is the non-establishment of its own characteristics, and because everything is of its own nature, there is no desire for fruits and the benefit of beings, and in that very state, all qualities are spontaneously accomplished, and fulfilling all hopes is the Dharma itself. The mind of Bodhi! How can it be attained by striving with emptiness? That is to say, the essence of these is that when one abides in emptiness itself, it is extremely difficult to touch it with the mind at that time. Abiding primordially in the great Bindu, abiding in the Dharmata. The essence of wisdom is inseparable from it. That is to say, as it is said, everything becomes one's own nature, cutting off all elaborations, that is the great Bindu. These are not made by causes and conditions, and also in all of everything, the realm of the great bliss of the mind of Bodhi, which appears as wisdom, is said to be the ultimate of all accomplishments and the basis of appearance. Because it abides by its own nature, it cannot be obtained from elsewhere. At the very time when these are manifest, the fruit is made manifest. The supreme vehicle taught in this way, and meditating and practicing by mixing it with the Samadhi of the Sutras, is because the power of the Mantras diminishes, and there is the fault of seeking the view and conduct of the Sutras. Just like mixing butter and glue, the strength of the glue also diminishes, and the color of the butter also disappears, and neither is suitable. Thus it is said. In order to show the difference between good and bad Mantra masters and the difference in view and conduct, these outer and inner Dharmas are not mixed, but are clear and distinct, without abandoning any meaning of guidance, and are dissolved into the Dharmadhatu in the state of great equality. Knowing all the teachings of the Buddha completely, and the person who abides in the great Agama. That is to say, it is not that one does not want the two objects, and the two vehicles spoken of by the difference of wisdom are the outer and the inner. Just as these are taught slightly without mixing according to the order of the vessels, knowing and engaging and practicing in accordance with the disciples to be tamed, but these are seized by the meaning of the three equalities, and there is no destruction of perception, that is, nothing is done. At all times, knowing the differences and states of these and engaging, and the intention is not moved, that is the Great Vehicle.
Chinese
是甚深之大乘，以见行之殊胜，圆满了三种功德。虽身为人，心已成佛。导师名为世间之灯，三世之诸佛亦顶戴其顶，内外之具誓者皆听命，行所吩咐之事。此乃因佛陀薄伽梵非以色身显现，而是以法身显现之故。意义亦以行事而命名，赞叹之。因其与彼等无别，且显示为极其伟大且威严，又因以诸多苦行而成就，故成为一切之大主，因此这些才变得合理。若不如此理解，则无依据，无教证。若被无明的黑暗所控制而语，则会变得非常错误，且相违。此乃因理智未被教证所掌握，不能区分差别，是愚昧的智慧。具有见行颠倒之我慢者，即使宣说大乘混合之法，亦不会改变遍计所执，故说是引导入歧途之首领。因此而说，自诩为无上大圆满，仅依靠顿悟禅定，与诸佛之眷属相违背教证。譬如国王没有国王之法，且行为颠倒，仅以名号而殊胜，凡是轮回等以名言所摄持者，皆被转移到其他方面，此乃大圆满，是甚深大乘之甚深者。凡是随行之大乘行者，若稍有二元对立之见，且勤作，则因与法不符而相违。于诸佛众生各自心中，未曾拥有广大之智慧。如是说，若为业力所控制，则无自生之智慧。如是所说，如所说一般，从最初之教证中就已特别说明。为了显示彼等之法器，因此，此不灭之教法明灯，从无数劫以来，已极其精进修习，心已安住，是亲近供养诸佛之士夫的行境。此乃
English
It is the profound Mahayana, which, through the excellence of view and conduct, is said to have perfected the three qualities. Although the body is human, the mind has become Buddha. The guide is called the Lamp of the World, and the Buddhas of the three times also take it as the crown of their heads. All the oath-bound ones, both internal and external, listen to the commands and perform the tasks that are ordered. This is because the Buddha Bhagavan does not appear in a form body but in a Dharma body. The meaning is also named by actions and praised. Because it is no different from them and is shown to be extremely great and majestic, and because it is accomplished by many austerities, it becomes the great lord of all, so these become reasonable. If it is not understood in this way, there is no basis and no scriptural authority. If one speaks while being controlled by the darkness of ignorance, it will become very wrong and contradictory. This is because reason is not grasped by scriptural authority, and the difference cannot be distinguished. It is foolish wisdom. Those with the arrogance of distorted views and conduct, even if they preach the mixed Dharma of Mahayana, will not change the imagined, so it is said to be the leader who leads astray. Therefore, it is said, claiming to be the unsurpassed Dzogchen, relying only on sudden enlightenment meditation, contradicts the scriptures with the retinues of the Buddhas. For example, if a king does not have the Dharma of a king and acts perversely, he is only superior in name. All those who are encompassed by names, such as samsara, are transferred to other aspects. This is the Great Perfection, the deepest of the profound Mahayana. Whoever follows the Mahayana practitioner, if there is a slight dualistic view and strives, then it is contradictory because it does not conform to the Dharma. In the hearts of each of the Buddhas and sentient beings, vast wisdom has not been possessed. It is said that if one is controlled by the power of karma, then there is no self-born wisdom. As it is said, as it is said, it has been specially explained from the very first scripture. In order to show their vessels, therefore, this lamp of the undying Dharma, from countless eons, has been diligently practiced, and the mind has been settled. It is the realm of those who have attended and served the Buddhas. This is
Chinese
为了合适而说明理由，领悟了殊胜的规律自性是什么之后，最终也如摩羯鱼的印记一般，因为那些不可能产生，所以为了不灭的胜幢之义，不与其他的法乘相混杂而宣说的口诀，这个教导的法器是多劫以来以三种智慧修习心智的人。如来以欢喜的表情衡量所教导的法，应当布施。不教导的是什么呢？仅仅知道誓言的字面意思，以及将内外之法如粥一般混合，还有没有密咒口诀的那些人，考虑到会发生心门开启的危险而保密。所说的是，不守护誓言而以怀疑的态度进入内外乘，混合而行，因为没有灌顶和口诀的摄持而变得无意义，将他们置于业的尽头的人，无论何时都没有被教导过。那么，那样的过失是什么呢？因为不是法器，听闻就会变成极大的诽谤，永远漂泊。这样说的。那些人因为福分浅薄，所以与心智不符，因为诽谤和见行不相关联，所以诋毁他人，这是进入邪道，所以说罪过非常大。因此，危险大且难以恭敬，口诀的三句话。所说的是，理由是趋向危险。因为不知道法器的危险非常大，所以难以承受。因为以微小的努力就能成就伟大的意义，所以是口诀。那些词语有多少？行为的次第是怎样的呢？口诀三句话，一句是减少，两句是理解，三句是完全击中。这样说的。最初，一切都被说成是菩提心大乐为一，所以，一切分别念都是无二的。与一切行境分离，只是看到了一部分。第二，大自在的菩提心是所有果法的自然成就，即寂怒等一切身和智慧，不会因为刹那的显现而断绝，因为自性无所缘，所以要知道是远离勤作的。第三，那些因为是智慧的自性，所以任何事物都没有成立，因此，在安住于大乐而不可思议之时，所要成就的事物都不会分离。