English
It is like that. The three qualities complete are the nature of samsara. The timing is known from the face of the Lama. It is exactly the same in other places as well. Thus it is said. In the expanse of view, without conceptualizing appearances, without being confused about the meaning, the five senses cut off the appearances of the five objects as illusory. Suffering, effort, and practice, along with the definite understanding of life, arise. There is no need to seek the Nirmanakaya; it is established by being appropriate to abide in its place. Thus it is said. In the Precious Light: The mind of the powerful Lotus King abides as the nature in all sentient beings. Even if one's view is inverted and one desires others, the first Nirmanakaya is not from others. It is the very intention of Samantabhadra, the Victorious One, grasped in the manner of appearance, and experienced in the manner of remembrance. It is at the time of the first projection. From the examination of the Three Jewels, if one knows the distinctions of methods, it is just like the first lotus. The wisdom of the five mandalas radiates. Then one abides in the ranks of the Victorious Ones. Compassion is all-encompassing, obscured by impurities. The pure essence never changes in the three times. Thus it is said. The five mandalas are: In the Wisdom Secret: Whatever appears to the senses in the objects, abides in all as the light of wisdom. In the mandala of bright and clear form, the light is clear, self-born, and wonderful. In the inexpressible mandala of sound, the wisdom of the ear is clear in its own nature. In the pure nature of various scents, the wisdom is clear, the self-born mind. In the mandala of the taste of the mouth, the wisdom of the tongue is very wonderful. In the clear nature of touch, the self-born wisdom of the body abides. Thus it is said. Since there is no error in the meaning of such realization, self-appearing light dissolves into the single bindu, and with the sound of its own nature, it is illusory, spontaneously accomplished, without distinctions, and one in the great equality. Therefore, the definition of "single bindu" is also as stated in the tantra of the Wisdom Secret, the Precious Lamp: The bindu is unchanging, one's own mind is unborn. 'Le' is clear in whatever is pervasive, in equality. 'Nyag' is subtle, not an object of experience for the uninitiated. 'Chig' is self-born wisdom, self-appearing. Thus, in the object of Bodhicitta mind protection, in the letter of abiding: The abiding of secret mantra is the single bindu, separate from all, all-inclusive, whether abandoned or not. 'Thig' is unmoving, unchanging, unerring, straight, free from elaboration. 'Le' is all-inclusive, pervasive, appearing in everything. 'Nyag' is deep and subtle, difficult to examine. 'Chig' is whatever is said, whatever is thought, is the essence of the realm, mind, and self. Thus, and...
Chinese
断绝一切偏颇，无有自他、因果的戏论。一切事物、自身，在无明中显现为任何事物。舍弃的是自明自证，一切都消融于自身。未舍弃的是显现世间，不作修饰，自然解脱。如是说，应知法性本净，大平等，自显现无别，不应执着于显现的某一方面。第二，一是内外等，以五颂讲述。断除各种戏论的意识，一是外五根门与内烦恼意二者之间的门，即意根的外境。未来预言者和过去争论的女儿，声音如梵天之音般悦耳，故事如大梵天般精通，二人引诱心意，因诸多事务而陷入无意义的散乱。门内有门卫，名为意识的“诸多事务”。他有三个儿子，大儿子名为“先前所做一切皆成无意义”。小儿子名为“之后所做一切皆无所得”。中间的儿子具有证悟的大把握，不争论，因贤善而居中，故名为“公正者”。其中，大儿子沉溺于无意义疲惫的境地。小儿子沉溺于无所得懒惰的境地。中间的儿子则沉溺于无边光明寂静的处所。大小二子对二女的故事不合，故而争论。然而，若知晓不作修饰自然解脱的窍诀之方便，则中间的儿子能以方便掌控上下二者，从而得以解脱。我说：“我对故事没有兴趣，事务多而所得少，事情小而过错多。因此，放下痛苦之因的各种事务，而喜好光明寂静的处所。你们二子也如我一般，都同样喜好安乐。”如是引导，贤善者，即贤善寂静者，将野马降伏于平地，断定要点，破除执着于各种戏论，从轮回六道的戏论境相执着中解脱，以本性原始之义消除贫乏之垢，以无勤之宝，吉祥法身相遇而获得。
English
Free from all bias, devoid of the elaborations of self and other, cause and effect. All things, oneself, arise in ignorance as anything at all. What is abandoned is self-knowing, self-realization; everything is dissolved into itself. What is not abandoned is the phenomenal world, untamed, liberated in its own place. Thus it is said, one should know the great equality of Dharmata, the unobstructed expanse of self-appearance, and not grasp at one aspect of manifestation. Secondly: One, such as outer and inner, is shown in five verses. One consciousness that cuts off various elaborations is at the outer boundary of the gate of the mind faculty, between the five outer gates and the two inner afflicted minds. Two daughters, one who predicts the future and one who argues about the past, with voices as sweet as the sound of Brahma and stories as skillful as the great Brahma, captivate the mind and are lost in meaningless distractions due to many activities. Inside the gate is a gatekeeper called the consciousness of "many activities." He has three sons. The eldest son is called "everything done before has become meaningless." The youngest son is called "everything done later is without attainment." The middle son has great confidence in realization and does not argue, so he is wise and in the middle, and is called "impartial." The eldest son enjoys the realm of meaningless exhaustion. The youngest son enjoys the realm of unattainable laziness. The middle son enjoys the hermitage of limitless luminosity. The two older and younger sons disagree with the stories of the two daughters and argue. However, if one knows the skillful means of the instruction that arises as naturally liberated without fabrication, then the middle son can subdue the two above and below through skillful means and liberate them. I said, "I have no interest in stories. There are many activities and few attainments. Small things have many faults. Therefore, abandon the various activities that are the cause of suffering and desire the hermitage of luminosity. You two sons are like me, united in desiring happiness." Thus, guided by the wise, the wise and peaceful one tames the wild horse in the plains, settles the essential point, breaks the attachment to various elaborations, and liberates from the elaborations of the six realms of samsara, including the attachment to phenomenal appearances. With the meaning of primordial nature, he removes the stain of poverty, and with the effortless jewel, he takes the auspicious Dharmakaya in encounter.
Chinese
因此，通过享用，建立了如同须弥山般自性离戏的智慧大种坚固幢。如此一来，由于没有大小的争论，中立者的名号也自然消解，由于远离了戏论的分别执着和对名相意义的执着，本元觉性自然显现。如《智慧秘密》中所说：“离勤无取亦无舍，秘密轮乃智慧藏，执持秘密咒之藏，宣说觉性教法之主。”又如《见之虚空》中所说：“心之智慧无取亦无舍，戏论之自性即是离戏，不可思议之时定解生，法身不寻自住即成立。”又如《宝光》中所说：“秘密莲花咒之心，于离思之时而知晓，放下安住自性离作为，不思轮回之相，亦离涅槃之因，圆满之意无作为，三时无散乱视为命，无取舍亦无见，自性乃胜者之见，无勤中观正直道，无有造作乃心之道。”第三，一是内教等四句两行所说：在习气识的相续中，执我的烦恼意，如同朝向内里指示阿赖耶的门一样，在其旁边，由强大的有者烦恼意所生的五毒兄弟，手持锋利刺入，自杀自的各种武器，让自己变得强大，并具有能力的力量。那个门内，守护门的罪恶者，普遍以自我为目标，那件事有五烦恼子和八万四千个。那些聚集的最小的最终的最后是具有证悟大勇气的英雄，安住在调伏烦恼战场的地方。那些的哥哥们以直接和间接的方式存在于那落迦地狱之处。最小的自证，由于所需如愿出现，存在于大乐珍宝洲。如果知道在无处无执中显现的诀窍方法，小儿子就能用方法控制哥哥们。
English
Thus, by enjoying, the wisdom great element firm banner of self-nature free from elaboration, like Mount Sumeru, is established. In this way, since there is no dispute of size, the name of the neutral one also naturally dissolves, and since it is free from the elaboration of conceptual clinging and clinging to nominal meanings, the original awareness naturally manifests. As it is said in "Secret of Wisdom": "Without effort, without grasping or abandoning, the secret wheel is the treasure of wisdom, holding the treasury of secret mantras, the lord who proclaims the doctrine of awareness." Also, as it is said in "Space of View": "The wisdom of the mind, without grasping or abandoning, the nature of elaboration is itself free from elaboration. In the time of the inconceivable, definite understanding arises. The Dharmakaya is established by being content to abide without seeking." Also, as it is said in "Precious Light": "The secret lotus, the mind of mantra, is known at the time of being free from thought. Letting go, abiding, the nature is free from action. One does not think of the aspect of samsara, and is also free from the cause of nirvana. The meaning of completion is without action. Considering the three times without distraction as life, without acceptance or rejection, and without view, self-nature is the view of the victorious ones. The effortless Middle Way is the straight path. The path of the heart is unmade by anyone." Third, one is the Inner Teaching, etc., which is taught in four verses and two lines: In the continuum of habitual consciousness, the afflictive mind that grasps at self, like a door facing inward indicating the Alaya, next to it, the five poisonous brothers born from the powerful Bhava afflictive mind, holding sharp piercing weapons that kill themselves, make themselves strong and have the power of ability. Inside that door, the sinful gatekeeper, universally aiming at self, that thing has five afflictive sons and eighty-four thousand. The smallest, ultimate, and final of those assembled is the hero with great courage of realization, dwelling in the place of subduing the battlefield of afflictions. Those elder brothers exist in the hellish realms of Naraka in direct and indirect ways. The smallest self-awareness, since needs arise as desired, exists in the Great Bliss Jewel Island. If one knows the method of the secret instruction that appears in the absence of place and grasping, the youngest son can control the elder brothers by means.
Chinese
能够解脱的是：我们大家都是最终的勇士。我这个最微不足道的人，如果具足了一切烦恼的力量，你们用增长的力气和能力的力量，以及一切锐利的武器，自己毁灭自己，难道不是自取灭亡吗？因此，舍弃那恶劣的地域，也就是地狱的所依，前往大乐珍宝的岛屿吧！说完之后，他摧毁了紧闭的门户，也就是我执，扫除了显现为六道众生的主客二元对立的执着，通过无勤的安乐，消除了贫困、勤作的疾病和偏袒的不吉祥，获得了自性觉性的珍宝，也就是自在之王报身，并享用了它。像金刚一样不可毁灭的自生觉性智慧的胜幢，被完美地树立起来。那时，一切都变成了伟大的勇士，因为没有不和谐，所以勇士的名称也自然消解，通过证悟无诠释、自生自显，在自性觉性大乐中，处于原始清明、无偏袒的广大普及的状态。如《智慧秘密》中所说：智慧秘密的坛城，即使隐藏在九重帷幕中，也能被照亮的光明所见。原始清明广大无偏袒，内外无别，对一切显现。以及《见之虚空》中所说：自性觉性显现，我执是最大的烦恼。像狮子一样，对觉性不作任何思索，自性觉性大乐生起时，定解显现。报身自然安住，因此成立。以及《珍宝光芒》中所说：心之莲花是珍宝，在光明觉性的五方坛城中，贪着等五种烦恼，在最终的时刻才能见到。任何生起之时，都不分别对境，不遮止，安住在自性之中。第二，以瑜伽现量显示圆满无二、任运解脱之意。以“一中有三”等三又二分之一偈颂来阐述。如《声续大幻化根本续》中所说：轮回众生的最初，是从不可分别、无为的自性中，显现出执着的对象，从分别执着中，显现出差别。等等。正如所说，不认识错乱之基的自性，在一个唯一的明点上，以三种生起方式