English
It is like arising from the void, and now is the time to show that everything gathers there. That is to say, all dharmas gather in the Bodhi mind. Because the mind has no effort and practice. This is called the time of the ocean of activities. Secondly, not grasping and giving is the Torma. It means that according to the view of Dzogchen Ati Yoga, all dharmas that include samsara and nirvana, all sentient beings and the world, arise as the self-manifestation of non-attachment. Not grasping as Buddha, not grasping as sentient beings, not grasping as both Buddha and sentient beings, not grasping as non-duality. In short, because nothing is grasped, understanding all duality in that way is the king of wisdom without grasping. Because it has nothing to negate and nothing to establish, it is the view of non-doing, the space of Dharma nature. Like a breeze, it is an example of non-attachment. No matter what the realm of Anu Yoga and below is, it is understood as self-manifesting and self-liberating, so it is not attached to anything, but is in the space of liberation. Because there is no desire, it is the reason for unobstructed realization. Because it has no terms, it is the reason that cannot be expressed. Therefore, not grasping and giving is the Torma. It means that the giving of wisdom is an impartial giving. The great giving of Dzogchen, free from bias, is: not grasping any side on the fundamental impartiality, not grasping any side on the self-nature of uncertainty, not grasping duality on the meaning of non-birth. For the Dharma nature is boundless, and wisdom is given at will, not grasping any side or any faction. This is the great giving of wisdom, giving without bias. The actions of non-action, it means that the view of accomplishing activities at the same time is: if it is understood that there is not even a trace of grasping and effort in the mind, then all the activities of this life and the next will be accomplished at the same time, because this is the key to not needing to do anything. It's like eliminating faults. Thirdly, after the non-discriminating wisdom eliminates obstacles, it means that there is no obstacle in the boundary. According to the view of Ati Yoga, on the fundamental impartiality, there is no discrimination in grasping any side, on the self-nature, there is no grasping on any side, and on the meaning, there is no discrimination in any duality. Therefore, the non-discriminating self-born great wisdom can eliminate external obstacles, and eighty thousand kinds of demons will hinder life.
Chinese
我的障碍、烦恼、五毒和三毒阻碍证悟的一切，内外皆无，大平等性一时自显，无二而自明。如果不能这样理解，把障碍执着为境和有境而驱逐，也是从自身显现的游舞，没有其他去处。第四是：不说平等咒语。意思是，在法性离言语的虚空中，觉性安住于大安乐中，那就是真实的咒语念诵，不会错谬。如果心平等性上，没有执着的边际，就不需要念诵吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和 啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）了。结尾印证。现在是第二十六品，也宣说品义：三轮体空之见解，如净除垢翳的智慧卵般，在无垢的虚空中宣说，宣说不执着此为何物的道理，以及执着则束缚的理由，共有四点。第一是：以我执而束缚食子的章节。意思是，谁有我执，谁就有束缚。下乘所作的布施，都成了实物或相状，如果不能脱离这种执着，就会再次被束缚。这是要说明的章节。即：诸法皆融入菩提心，心性不执着且不动摇，没有不执着不摇动的心，所以称为大束缚之时。如是说。第二是：上师供养和布施等，这样来开示。向上供养上师和三宝，向下无论大小布施，布施的施者为一，所缘的境为二，所施之物为三，都不执着，开示了超越所缘之境，三轮体空即是法性的虚空。如净除垢翳的智慧卵般，是内外皆无，不被垢染的比喻，理解为没有世间八法的垢染，一切功德生起并汇聚于此的虚空。对此没有衡量，是不执着此为何物的道理，执着境和有境的错觉，称为执着则束缚的理由。因此，上师供养和布施等，是对功德向上看，对布施向下看，二者皆执着。
English
My obstacles, afflictions, the five poisons, and the three poisons, all that obstruct realization, are without inner or outer, and great equanimity arises spontaneously at once, self-illuminating without duality. If this is not understood, and obstacles are grasped as objects and subjects and then expelled, it is still a play arising from oneself, so there is nowhere else to go. The fourth is: the unspoken mantra of equanimity. This means that when awareness abides effortlessly in the space of reality, which is beyond words, that alone is the correct recitation of the mantra of meaning, without error. If there is no term for grasping at the extremes in the equality of mind, then there is no need to recite Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) and Phaṭ (Tibetan: ཕཊ, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal meaning: Phat). This is the concluding seal. Now, in the twenty-sixth chapter, the meaning of the chapter is also shown: the view of the three circles being completely pure, like a wisdom egg cleansed of impurities, is shown in the space of immaculate purity, the reasoning of not conceiving this to be its essence is shown, and the reason why attachment is bondage is shown, these are the four points. The first is: the occasion of binding the torma with self-grasping. This means that whoever has self-grasping has bondage. Whatever giving and generosity is done in the lower vehicles, all becomes substantial or characterized by signs, so if one does not separate from that clinging, one will be bound again. This is the occasion to show this. That is: all phenomena are included in the mind of enlightenment, the nature of mind is unattached and unwavering, and since there is no mind that is unattached and unwavering, it is called the time of great bondage. So it is said. The second is: showing through offering to the lama and giving. Whether one offers to the lama and the Three Jewels upwards, or whether one gives generosity, large or small, downwards, the giver of generosity is one, the object of focus is two, and the object to be given is three, all three are not fixated upon. By showing that it transcends the object of focus, the complete purity of the three circles is the space of reality. Like a wisdom egg cleansed of impurities, it is an example of being without inner or outer and not being stained by impurities. Understanding it as being without the stains of the eight worldly concerns, all qualities arise and gather in that space. That which is without measure is the reasoning of not conceiving this to be its essence. The delusion of grasping at objects and subjects is called the reason why attachment is bondage. Therefore, offering to the lama and giving, etc., is looking upwards at qualities and looking downwards at giving, both of which are grasping.
Chinese
这是（上师）的意旨。上师有两种：意义上的上师和表相上的上师。意义上的上师是每个众生各自的觉性，唯一的明点，菩提心。那么用什么来供养呢？当理解变得广阔时，就像太阳升起一样，通过这种方式来供养。表相上的上师是：对我没有错误地开示经文和口诀要义的善知识。那么，供养的方式也有两种：以法的供养来守护传承，以及以财物的供养来使传承满足。第一，因为能够毫无错误地向他人展示上师如何教导的教规，所以能够守护上师的心续，这是对上师最好的取悦。第二，如《八十品》中所说：奉献王位和自己的身体，儿女妻妾以及财物，极其珍爱和心满意足地奉献。也就是说，最好是用智慧来取悦，中等是用恭敬的态度来取悦，下等是用财物来取悦。不仅如此，向上供养诸佛菩萨，向下对慈悲者们布施，无论是财施、法施还是无畏施，都可以。同样，所有的福德也是如此。这是与见地生命相关的意旨。一般来说，福德本身有共同的和不共同的两种。自己和他人的福德，就像大象过河一样，没有回音，没有情面。不仅如此，其他有为的善根都叫做“བྱའོ་ཅོག” (藏文)。正如前面所说，因为要以三轮清净来计算，所以要知道是无所执着的。类似于消除过失。第三，如果没有不执着和不动的力量，这就是说明没有特别造作的道理。也就是说，证悟对任何事物都不执着的见地，稳固不动的意旨，具备无所执着的布施力量，以及清晰无偏颇的经验，如果缺少这四点，就无法解脱。因此，第四，如果造作就会变成巨大的束缚。也就是说，对于任何有为的善根，如果带着“我做了”的傲慢和偏执去做，反而会变成巨大的束缚。如果没有“我做了”的傲慢和偏执，即使不造作也会获得巨大的解脱。总结陈述完毕。现在是第二十七品，也阐述了品的主题。
English
This is the intention of (the Lama). There are two types of Lamas: the Lama of meaning and the Lama of signs. The Lama of meaning is the awareness of each sentient being, the single thigle, the mind of enlightenment. How is it offered? When understanding becomes vast, it is offered through the gate of realization, like the rising sun. The Lama of signs is the virtuous friend who teaches me the meaning of the scriptures and oral instructions without error. There are two ways to make offerings to him: by upholding the lineage through Dharma offerings, and by satisfying the lineage through material offerings. First, because one can teach others the precepts of how the Lama taught without error, one is upholding the Lama's mind stream, which is the best way to please the Lama. Secondly, as it says in the Eightieth Chapter: Offer the kingdom and one's own body, sons and wives, and wealth, offering what is most cherished and pleasing. That is, the best is to please with wisdom, the middle is to please with respectful conduct, and the lowest is to please with material wealth. Moreover, offer to the Three Jewels above, and give charity to those who are compassionate below, whether it be material, Dharma, or fearlessness. Likewise, all merits are the same. This is the intention related to the life of view. In general, merit itself has two types: common and uncommon. The merit of oneself and others is like an elephant crossing a river, without echo, without regard for face. Moreover, other conditioned virtues are called "བྱའོ་ཅོག" (Tibetan). As mentioned above, because it is to be calculated with the purity of the three spheres, it should be known as non-attachment. Similar to eliminating faults. Third, if there is no power of non-attachment and immovability, this shows the reason for not doing anything special. That is, realizing the view of non-attachment to anything, stabilizing the intention of immovability, possessing the power of non-attached giving, and clarifying unbiased experience. Without these four, one cannot be liberated. Therefore, fourth, if one acts, it becomes a great bondage. That is, for any conditioned virtue, if one acts with arrogance and bias of "I did it," it will become a great bondage again. If there is no arrogance and bias of "I did it," even if one does not act, one will attain great liberation. The summary statement is complete. Now it is the twenty-seventh chapter, which also explains the meaning of the chapter.
Chinese
阐述大传承解脱之意，如开锁般在广阔无垠之界中开示。阐述相似之处与谬误之理。阐述愿望无法达成的理由。以及阐述明点的定义这五点。第一点是：于阐释传承时，仅是略微提及名相之际。意思是说，以传承来确定的正传承，以及显现的正传承所有这些，阿底瑜伽大圆满耳传深奥的决定性传承毫无偏颇地解开，金刚萨埵虚空大，将头和脚全部包含的那些，以隐喻或暗示来解开而显现的时候到来了。也就是说，在《真实意义十部经》中说：一切法皆融入菩提心，心性乃是法的根源，因此称为阐释大传承之时。第二点是：因此，从那个传承本身来说。这表明，一般来说，传承有三种：从耳朵到耳朵传递的传承，显现的传承，以及确定的传承这三种。这里不是指确定性的正传承阿努瑜伽以下，也不是指显现的正传承。因为在那时，指的是从耳朵到耳朵传递的决定性传承。即胜者意之传承，持明智慧之传承，以及在个人耳中传递的传承。通过开示甚深口诀金刚萨埵虚空大，从烦恼如铁链般的束缚中解脱，进入法性之界。如开锁般，是比喻自由自在地行走。大圆满瑜伽士，没有执着于不合与对治的铁链，对轮回涅槃的一切法都任其自然，在没有任何束缚与解脱的状态中，一切显现并在此解脱，故而是界。如果对此进行勤作修持，就与下乘没有区别。因此，会出现状态相似而错误的道理。如果特意追求结果，就会误入歧途，因此会出现愿望无法达成的理由。因此，因此，从那个传承本身来说。因此，是趋向于上的词语，如上文所说，显现世间轮回涅槃的一切法，都是在基础安住，原始解脱，无为大界的状态中成佛的。因此，那个是所有传承