English
Oh! It also shows the path of liberation after liberation. This demonstrates the great argument of primordial liberation. Then, one might wonder, will this turn into the fault of having no end? If one clings to fault at the end, the fault of having no end will arise. If the Great Perfection is determined to be limitless knowledge, then there will be no great fault, even if it is beyond expectation. Because the door of symbolism is not closed, all phenomena of samsara and nirvana, in the state of effortless vastness, in the nature of primordial liberation, are enlightened in the single bindu. To understand this single meaning, the great Brahmin said, "O deity who has completed the task! In your presence, make a firm resolution!" As it is said, the lama must show the measure of symbolism. Therefore, the unique path of liberation is also reasonable. In 'Marvelous' it says, "Vajrasattva, myself, also attained enlightenment on the Vajra seat." Fifth, the bindu of dharmata refers to the state that cannot be eliminated by others. Because it is uncompounded and unaltered, it has existed from the beginning, hence it is dharmata. Because it pervades all without contrivance, it is bindu. Then, are the four—example, meaning, reasoning, and argument—different? If explained in an ordinary way, it would be so. But if the pith instructions are condensed into meaning, then all those explanations are gathered into the single bindu. Obstacles are removed effortlessly. The key is that samsara and nirvana are unbound without distinction. The fundamental limit is cut off in the present appearance. The place of going is banished into the dharmadhatu, sealed with these five points. The first point is that the mind-essence rivals vastness, so there is peace of mind. The second point is that the yanas do not require individual effort and practice, so there is peace of mind. The third point is that the lower path has no abandonment or attainment, so there is peace of mind. The fourth point is that in the future, all hopes, fears, and precipices are cut off at the same time, so there is peace of mind. The fifth point is that the path does not go astray and one does not wander in samsara, so there is peace of mind. This is the special feature of the mudra, possessing extraordinary meaning, the very essence of the place. In the 'Ten Sutras' it says, "The certainty of the mudras is that the essence of the perfected mind-essence, from the beginning is the body of enlightenment, therefore it is without birth and death, it is the body of primordial great wisdom, in the unchanging nature, it is called mudra." Therefore, in all cases, it should be understood in this way. Now is the second section. Showing the meaning of the section. Establishing the container and contents as the basis.
Chinese
将意念展示在如日之心的清明无碍之境中。阐述因业与烦恼的力量而显现万物的道理。阐述大自在的论证，共有四点。第一点是：自性安住之时。自性是指未加改造或自然成就的法性。它安住于何处呢？安住于轮回与涅槃的一切法中，作为其自性或普遍性。因此，现在正值展示如此深奥意义之时。也就是说：未造作的法性，对于众生来说，以自性，本来未曾分离地安住，因此称为自性安住之时。这就是了。第二点是：大种世尊。外器世界也是由地、水、火、风、空五大种组成。如果细分，可以分为二十五种，但归根结底还是五大种。又为了利益众生，化现为五宝或五金刚的体性，成为以法性为基础而建立的佛。内情众生也是由五大种形成蕴、界、处，自生为金刚藏的佛，也是以法性为基础而建立的。如何从基础上建立呢？在轮回涅槃的法界中从基础上建立，没有丝毫剩余。在显有觉性中从基础上建立，没有丝毫剩余。在自证法身上从基础上建立，没有丝毫剩余，无论如何，其意都是法性的状态。如日之心的比喻是：如日之心，从根本上清除了黑暗，没有消除黑暗的必要。同样，对于器情世界，从根本上清除了邪见，没有消除无明的必要。如日之心，显现圆满，显现之处稳固。同样，一切器情都圆满地显现为佛，显现之处稳固于自生智慧。所谓清明无碍，是指没有被无明遮蔽而不清晰，也没有被对治所照亮，而是无有东西的境界。因为它的自性没有定性，所以产生了因业和烦恼而显现万物的道理。即使显现，也因为知道是自生自灭，所以也产生了自解脱的伟大论证。因此，大种世尊就是外器世界
English
The intention is shown in the space of clarity and unobstructedness, like the heart of the sun. Explaining the reason why all things appear due to the power of karma and afflictions. Explaining the great self-liberation's reasoning, there are four points. The first is: The time of abiding by nature. Nature refers to the Dharma-nature that is uncreated or spontaneously accomplished. Where does it abide? It abides in all the dharmas of samsara and nirvana, as their own nature or universality. Therefore, now is the time to show such a profound meaning. That is to say: The uncreated Dharma-nature, for beings, by nature, has always abided without separation, therefore it is called the time of abiding by nature. That's it. The second is: The Great Elements, the Bhagavan. The external world is also composed of the five great elements: earth, water, fire, wind, and space. If divided into subtle and coarse, it can be divided into twenty-five, but it ultimately comes down to the five root elements. Also, for the benefit of beings, it manifests as the essence of the five jewels or the five vajras, becoming the Buddha established on the basis of Dharma-nature. The inner sentient beings are also formed from the five elements into skandhas, realms, and sources, self-born as the Vajra-essence Buddha, also established on the basis of Dharma-nature. How is it established from the basis? It is established from the basis in the Dharmadhatu of samsara and nirvana, without any remainder. It is established from the basis in the appearance of awareness, without any remainder. It is established from the basis in the self-aware Dharmakaya, without any remainder, no matter what is done, the intention is the state of Dharma-nature. The analogy of the heart of the sun is: Like the heart of the sun, darkness is completely cleared from the root, and there is no need to eliminate darkness. Similarly, for the container and its contents, wrong thoughts are completely cleared from the root, and there is no need to eliminate ignorance. Like the heart of the sun, appearance is complete and the place of origin is stable. Similarly, all containers and contents completely appear as Buddhas, and the place of origin is stable in self-born wisdom. The so-called clarity and unobstructedness means that it is not obscured by ignorance and unclear, nor is it illuminated by antidotes, but is a space without east or west. Because its nature is not fixed, the reason why all things appear due to karma and afflictions arises. Even if it appears, because it is known to be self-born and self-extinguished, the great reasoning of self-liberation also arises. Therefore, the Great Elements, the Bhagavan, are the external world
Chinese
因此，五种显现的佛陀之意，从一开始就利益众生，是普遍存在的薄伽梵。或者，作为五种珍宝的自性，由于不是由因缘所生，而是自生的薄伽梵，因此，以五种金刚的自性成佛。《自性存在于一切众生之中》。因此，所有内在的六道众生，都是由这五者组成的蕴、界、处等。因此，自性存在于金刚藏中自生的佛陀之中。对于这样的意，是否需要特别修持，如前所述，必须了解。第三，即使颠倒地分别观察。意思是，显示了从不确定的自性中，可以显现任何事物的道理。颠倒有两种：由恶业所造成的颠倒。凡夫对能取和所取执着，因此，在无我的基础上执着为我，在无我的基础上执着为我，因此，从平等性中自然而然地颠倒，以及被烦恼所引导的颠倒。外道导师们改变所化众生的心意，被常一等的宗派所引导，产生贪欲，从而陷入邪见。如果理解了意义，就不会舍弃任何这些，因此第四是：解脱是自生的，不是来自他者。意思是，显示了无因无缘而解脱的理由。不仅是凡夫和外道，轮回和涅槃的一切法，因是法性，缘是游戏，果是自生智慧而解脱。基是任运自成，体性是不确定的。意义是无生自性，无始无终而解脱。显现是空性，痛苦是大乐。境和有境本来解脱。过失和功德自然清净。有法在法性中解脱，因此不期望从他者获得果，而是从基中如此解脱。现在没有必要努力，因此不是从他者产生。它的归纳和总结是相似的。现在是第三部分。显示部分意义。显示了方便和智慧无二的意，如大鹏鸟在空中飞翔一般，在远离造作的虚空中。显示了控制的道理。显示了果不是从他者产生的理由。共有四点：第一，安住于自性之大的部分。意思是，自性是未造作的法性，任运自成
English
Therefore, the Buddha's intention of five manifestations, from the very beginning, benefits all beings and is the universally pervading Bhagavan. Or, as the essence of the five jewels, since it is not produced by causes and conditions, but is the self-born Bhagavan, therefore, Buddhahood is attained in the essence of the five vajras. "Self-nature exists in all beings." Therefore, all internal beings of the six realms are composed of the aggregates, elements, and sense bases from these five. Therefore, self-nature exists in the self-born Buddha in the vajra essence. Whether or not there is a need for special meditation on such an intention must be understood as mentioned above. Third, even if one conceptually analyzes in a reversed manner. This means that it shows the reasoning that, from an uncertain self-nature, things can appear in any way as analyzed. There are two types of reversal: reversal caused by negative karma. Ordinary beings are manifestly attached to the apprehended and the apprehender. Therefore, they impute "I" on the basis of non-self, and grasp "self" on the basis of non-self. Thus, there is a natural reversal from equality, and a reversal led by afflictions. Non-Buddhist teachers transform the minds of those to be tamed, and are led by doctrines such as permanence and oneness, arousing desire and placing them in wrong views. If one understands the meaning, one will not abandon any of these, therefore the fourth is: liberation is self-born, not from another. This means that it shows the reason for liberation without cause or condition. Not only ordinary beings and non-Buddhists, but all phenomena of samsara and nirvana, the cause is the nature of phenomena, the condition is play, and the result is liberation into self-born wisdom. The basis is spontaneously accomplished, the essence is uncertain. The meaning is unborn self-nature, liberated without beginning or end. Appearance is emptiness, suffering is great bliss. Object and subject are primordially liberated. Faults and virtues are naturally purified. The qualified is liberated into the nature of phenomena, therefore one does not expect the result from another, but is liberated in this way from the basis. Now there is no need to strive, therefore it does not arise from another. Its induction and summary are similar. Now is the third section. Showing the meaning of the section. It shows the intention of non-duality of skillful means and wisdom, like a garuda soaring in the sky, in the expanse free from effort. It shows the reasoning of control. It shows the reason why the result does not arise from another. There are four points: first, the section of abiding in the greatness of self-nature. This means that self-nature is the unconditioned nature of phenomena, spontaneously accomplished.
Chinese
是成就的密意。它虽然存在于一切众生的心中，却难以考察，也没有成为共同的行境。因此，现在是讲述它安住于轮回涅槃之道以上的时候。就像十部经中所说：‘未造作之法性，不矫饰而安住于自性，因此获得佛陀之伟大，是自性伟大之时所宣说。’第二是难以获得伟大的智慧。如大圆满阿底瑜伽的宗义，包含显现和存在的诸法，从无定之基的游舞中，无偏颇地显现，对任何执着都不舍弃，这是方便之王。意义是，在无生自性、无始无终的虚空中解脱，没有名相的戏论或执着于任何一方。因此，不执着，什么也不分别，这是智慧之王。这两者虽然在词句上有先后，但在意义上没有差别。原因是，因是法性，缘是游舞，果是自生智慧，它们是一体的。例如，虚空、意义、法性、征相、自生智慧是一体的。方便和智慧是无二的，超越了所缘的边际，所以是大圆满的密意。像雄鹰在空中翱翔一样：首先，展开翅膀；中间，通过努力而飞动；最后，不努力而安住于自性。同样，大圆满阿底瑜伽士也是：首先，展开上师口诀的翅膀；中间，在闻思修习上努力飞动；最后，对平等无别不特意努力，而是安住于自性。因此，被称为脱离造作的虚空之教。如果特意努力，就会误入歧途，所以也要用衡量的理智来观察它。即使不努力，果也从自性中产生，这显示了自生的理由。因此，伟大的智慧是：不共的密意。比轮回涅槃一切乘都伟大，或者，因为它压倒了一切边际，所以伟大，即自己的心性，意义是自生智慧，无内外地，在无定、无偏颇的状态中显现。因为任何人都难以获得，所以阿努以下的下乘者都无法获得。为什么难以获得呢？因为对无偏颇的法性，却努力地偏颇和执着，或者，安住于自性，却向外寻求，所以难以获得。那么，从深处