English
If you think like that, it is an explanation of the view. Don't tell it to others. If there is such an instruction, are you willing to offer it? If you do, it is like exchanging and selling Dharma and wealth; don't exchange instructions and wealth. If you talk about it everywhere without guidance, it is like throwing it away. Don't talk about it without guidance. If you cannot keep the vows of the superiors, you will fall into the lower realms, like being thrown into a cliff. So, you must keep them. If you cannot keep the superiors' (teachings), it will harm you, like being poisoned. So, you must keep them. If you don't show it to others at all, the lineage will be cut off. So, show it to some worthy vessels. If this collection of chapters is not given completely, it will dull the faculties, so give it completely. The vow is like that, so even your own eyes should be hidden with reluctance. This instruction, even your own life should be protected with reluctance. These vows must be kept. There are three ways to impart instructions: view, meditation, and conduct. By practicing these three, if the fruit is like a ripe Amalaka fruit, it is like growing naturally beside a field, and the fruit will also grow naturally. There are three aspects to the view: distinguishing and understanding the four, explaining the vehicle or showing it as distinguishing; revealing the nature as the actual view; and the Great Perfection of qualities. The first is mainly showing what is to be negated through the four, such as blocking; mainly showing what is to be accomplished through the four, such as seeking. These two are understood, so it is called understanding. Among them, the first "blocking" refers to the Shravakas who block both body and mind from evil and practice virtue. Blocking is not realizing that the equality of good and evil exists within oneself. Again, blocking refers to the mantra yogi who blocks evil with body and speech, but the mind knows it is an illusion and does not block it. Not blocking refers to the Dzogchen practitioner who, without understanding the meaning, says that body and speech do not need to block evil. Because the mind has not realized equality, it blocks the meaning of equality. Not blocking refers to the mind realizing equality, so the body and speech do not block evil. Not blocking refers to the mind realizing the equality of good and evil, so the body and speech do not block evil, but one must be without attachment. ༈ . Seeking refers to the Shravakas who forcibly abandon evil and practice virtue with both body and mind. Seeking is not realizing that there is no acceptance or rejection. Seeking refers to practicing the deity with body and speech, reciting the heart mantra,
Chinese
寻找是因为寻找。不寻找是因为心知道果在自身而不寻找。不寻找的大圆满，无法通过身体和语言的努力来寻找。身体不修持天神，语言不念诵心髓。寻找是因为心不知道果在自身。不寻找是因为证悟大圆满，身心二者都知晓平等性，因此不通过善恶来寻找。不寻找是远离一切努力。这些在小范围内与声闻、大瑜伽士、凡夫、大圆满者四者结合。在广阔范围内与名相者、密咒者、世间者、大圆满者四者结合，从而区分自己处于何处。凡夫俗子将大圆满说成是空谈，仁波切如是说。直接揭示名相空性的见地是：以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）象征无生，以德（藏文：ཏི，梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：止）象征无灭，以瑜伽象征无二。从“阿阿努德瓦瓦萨瓦瓦达尔玛德”（藏文：ཨ་ཨ་ནུད་བ་བཱ་སྭ་བ་བཱ་དྷར་མ་ཏེ་）的声音中引申出来，阿是未生且无生之自性，意思是：从各方面来说，显现为烦恼轮回的法身和痛苦，也不是从因产生的，也不是从缘或自性产生的。显现为道路之法的见、修、行，也不是从因产生的。显现为未生之界，超越名相的法身和智慧，也不是从因产生的，也不是从缘或自性产生的。意思是心观心，远离一切执着。从“德德恩德纳”（藏文：ཏི་ཏིན་ཏི་ན་）的声音中引申出来，意思是平等性的大悲心摄持一切众生。也就是说，从那个声音中引申出来，平等性不是像证悟显现的大悲心那样，一切法无灭显现平等的，而是指常住无灭显现平等的法性，称为大悲心，意思是恒常生起大悲心。摄持是指法性自显现无分别地摄持。也就是说，轮回之法也是自显现，道路之间也是自显现，超越痛苦也是自显现，意思是心性自显现明朗朗的这个。证悟以阿象征的无生之义是智慧，以德象征的慈悲是方便，方便与智慧二者无别的意义。
English
Searching is because of searching. Not searching is because the mind knows the fruit is within oneself and does not search. In the Great Perfection of not searching, it cannot be searched for through the efforts of body and speech. The body does not meditate on deities, and the speech does not recite the essence. Searching is because the mind does not know that the fruit is within oneself. Not searching is because, having realized the Great Perfection, both body and mind know equality, therefore not searching through virtue and vice. Not searching is being free from all effort. These are combined in a small scope with the four: Hearers, Great Yogis, Ordinary Individuals, and Great Perfection practitioners. In a broad scope, they are combined with the four: Nominalists, Mantra practitioners, Worldly individuals, and Great Perfection practitioners, thereby distinguishing where one resides. Ordinary people say that the Great Perfection is mere talk, so said Rinpoche. Directly revealing the view of emptiness of names is: A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: without) symbolizes unborn, Ti (Tibetan: ཏི, Devanagari: ति, Romanized Sanskrit: ti, literal meaning: stop) symbolizes unceasing, Yoga symbolizes non-duality. Derived from the sound "A A Nud Vava Sva Vava Dharma Te" (Tibetan: ཨ་ཨ་ནུད་བ་བཱ་སྭ་བ་བཱ་དྷར་མ་ཏེ་), A is the nature of being unborn and without birth, meaning: From all aspects, what appears as the Dharma body and suffering of samsaric phenomena of affliction does not arise from cause, nor does it arise from condition or essence. What appears as the view, meditation, and conduct of the path's Dharma does not arise from cause. What appears as the unborn realm, the Dharma body and wisdom beyond names, does not arise from cause, nor does it arise from condition or essence. The meaning is that mind looking at mind is free from all grasping. Derived from the sound "Ti Tin Ti Na" (Tibetan: ཏི་ཏིན་ཏི་ན་), it means that the great compassion of equality holds all sentient beings. That is to say, derived from that sound, equality is not like the great compassion of realization manifesting, where all dharmas are unceasing and appear equally, but refers to the continuous abiding of the unceasing and equally appearing nature of reality, which is called great compassion, meaning that great compassion constantly arises. Holding means that the nature of reality is held as self-appearing without distinction. That is to say, samsaric phenomena are also self-appearing, the path in between is also self-appearing, and transcending suffering is also self-appearing, meaning that the nature of mind is this clear self-appearance. Realizing the meaning of unborn symbolized by A is wisdom, and compassion symbolized by Ti is skillful means, the meaning of the inseparability of skillful means and wisdom.
Chinese
因此，证悟被称为瑜伽，即为“结合”之意。瑜伽，指的是自证智融入法性实相之中。也就是说，在方便与智慧二者之间，时间上没有先后，本体上没有好坏，处所上没有差别。实际上，当母生子般的心性，脱离一切执着时，会自发显现。当“底”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）无碍的心性显现时，它会脱离一切执着，而成为“阿”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这二者同时且坚定地融合，即是证悟。对此，通过名字的彻底显现来确定，是从如的心中自然生起的缘故。珍宝是指，从阿底瑜伽的范畴中，生起无生无灭的见解是合理的。功德大圆满有两种：圆满的圆满方式，以及伟大的衡量方式。第一种是，在何处圆满？心性阿底瑜伽在无生无灭的境界中圆满。何者圆满？从阿努以下，包含轮回涅槃之路的一切都圆满。以何种方式圆满？通过五种方式圆满，即通过所列举的方式。这些又汇集为四种誓言。以其自身的方式圆满，即是自心证悟无生无灭，这本身就是法身，因此以法身自身的方式圆满。如果有人说，这不是通过理性的知识来确立的，也不是感官显现的对境，那么首先，也是通过从其自身中净化的方式来圆满。最后，也是通过在其自身中消融和消失的方式来圆满。第三种是通过业和相来圆满，即善业和恶业，在心中融为一体而圆满。通过证悟和安住的方式来圆满，即证悟阿底瑜伽无生无灭的见解，并在其境界中毫不散乱地安住。这样，在证悟和习惯的境界中，一切都平等地圆满。伟大的衡量方式是：何者伟大？心性阿底瑜伽无生无灭伟大。对于何者伟大？与阿努以下的有分别执着者相比，衡量之后显得伟大。通过何种方式或方法伟大？通过十种方式伟大，即通过所列举的方式。通过五种压倒性的伟大来衡量伟大，首先是圆满证悟成佛的伟大，也就是说，在证悟自心的如是性中，内外一切法都
English
Therefore, realization is called yoga, which means "union." Yoga refers to the self-aware mind merging into the true nature of reality. That is to say, between skillful means and wisdom, there is no sequence in time, no good or bad in essence, and no difference in location. In reality, when the mind-essence, like a mother giving birth to a child, is free from all attachments, it spontaneously manifests. When the unimpeded mind-essence of 'Ti' (Tibetan, Devanagari script, Roman transliteration, literal meaning) manifests, it becomes free from all attachments and becomes 'A' (Tibetan, Devanagari script, Roman transliteration, literal meaning). The simultaneous and firm merging of these two is realization. To determine this through the complete manifestation of names is because it arises naturally from the heart of Ru. Preciousness means that it is reasonable for the view of no arising and no ceasing to arise from the category of Ati Yoga. The Great Perfection of qualities is twofold: the way of perfection of completion, and the way of measuring greatness. The first is, where is it complete? Mind-essence Ati Yoga is complete in the state of no arising and no ceasing. What is complete? Everything from Anu downwards, including the paths of samsara and nirvana, is complete. How is it complete? It is complete through five ways, that is, through the ways listed. These are also gathered into four vows. To be complete in its own way is to realize that one's own mind is without arising and ceasing, which is itself the Dharmakaya, so it is complete in the way of the Dharmakaya itself. If someone says that this is not established through rational knowledge, nor is it an object of sensory manifestation, then firstly, it is also complete through the way of purification from itself. Finally, it is also complete through the way of dissolving and disappearing into itself. The third is to be complete through karma and signs, that is, virtuous karma and evil karma, merging into one in the mind and becoming complete. It is complete through the way of realization and abiding, that is, realizing the view of Ati Yoga without arising and ceasing, and abiding in its state without distraction. In this way, everything is equally complete in the state of realization and habituation. The way of measuring greatness is: What is great? Mind-essence Ati Yoga without arising and ceasing is great. To what is it great? Compared to those with conceptual clinging from Anu downwards, it appears great after measurement. Through what way or method is it great? It is great through ten ways, that is, through the ways listed. To measure greatness through the five overwhelming greatnesses, the first is the greatness of fully realizing enlightenment, that is, in the suchness of realizing one's own mind, all internal and external phenomena are
Chinese
没有丝毫的错谬。那也是因为本来就在无生无灭的法身中，显现和直接地成佛，所以伟大。因此，压制了未觉悟的凡夫和邪见的异端，安住于伟大之中。如果从哪里推断而安住于伟大之中呢？那就是安住于比未觉悟和邪见更重要的地方。那么，如果一切都显现和直接地成佛，轮回是否会因此中断呢？不是说这些都不存在，所以不会中断。在《大自在》中说：‘成佛的伟大’。因此，认识到自心无生无灭，那就是在法身大自在的体性中成佛。压制什么，就会有断灭的看法。从哪里，就会有断灭的看法。那么，一切都安住在法身的体性中，是否会变成常恒呢？不是这样的。‘在法界中成佛的伟大’，因此，仅仅是成佛本身，也无法成为意识的对象。在与无边无际的智慧的法界中成佛的伟大。压制什么，就会有常恒的看法。从哪里推断，就会有常恒的看法。‘那是成佛的伟大’，如果仍然有怀疑，因为这是确定的法，所以一切法显现和直接地成佛是毫无疑问的。在法身大自在中成佛是毫无疑问的。那也是无法成为意识对象的法界是毫无疑问的。压制什么，就会有怀疑。从哪里推断，就会有怀疑。那么，成佛会变成事物和有相吗？‘从一切到一切都没有成佛的伟大’。因此，超越了成佛和不成佛两种说法，除了从原始以来就在四大伟大的体性中成佛之外，没有从其他地方来的，所以伟大。压制什么，就会压制阿努以下的一切，安住于伟大之中。从哪里推断，就会从阿努以下的一切来推断，安住于伟大之中。本来就有的三种伟大是：那么，如果一切法和伟大的体性本来就成佛，那本身本来就成就了吗？‘这些显现都是普贤本来就有的’，因此，没有好坏取舍，普贤五大本来就没有停止。