Chinese
关于以方便来穷尽证悟之义的解说。其中分二：首先，总的展示了殊胜方便道如何从下等道的边执中解脱出来，以及它的特点。其次，详细解说了能清楚展示其特点的独特道之体性。第一部分：以颂词等一句和两行来展示。如第三品中所说的，如同光明国王因自己的福德力而从父亲那里继承了巨大的宝藏一样，从见到自己本住的殊胜宝藏，到熟悉和习惯于证悟之义，从而穷尽果的方法是这样的：下等乘的证悟之义，连同四边偏执的意愿是：完全断除的所要证悟的见解，是与非它的其他事物相违背的地的决断之相。专注于此，不从那里散乱，从稳固的串习之因中，在后来产生自己以前没有的果，具有从这种意愿中解脱出来的殊胜特点。那么，所要展示的又是什么呢？第二部分：以心性证悟之义，以道之相遇三者安住于证悟之境，从而获得巨大把握的方式。以及它的条件，即明确解说究竟实义心髓殊胜方便的两个部分。第一部分：分为明确表示殊胜道的比喻，以及真实展示意义道菩提心。首先：以金刚岩洞等一颂来展示。殊胜处所金刚岩洞之上没有其他，所以在顶端有树王匝那，即匝那嘎树的根部，也就是在根的旁边，那只被认为是能主宰安住于地面的母狮。因为它象征着贪欲的自解脱，所以力量强大；因为它象征着愚痴的自解脱，所以吼声强烈；因为它象征着嗔恨的自解脱，所以具有愤怒的表情。依靠这种方便，就像从金色的容器里挤出牛奶一样，挤出牛奶，毫不费力地成为油滑的心髓精华一样。第二部分：以证悟之明点等两颂三行来展示。如此，以见解正确证悟之义，法性明点唯一，因此，七识聚以明点唯一，以三相遇来解脱，与意义不符的各种
English
Regarding the explanation of how to exhaust the meaning of realization through skillful means. It is divided into two parts: First, a general presentation of how the supreme path of skillful means is liberated from the partiality of the lower paths, along with its characteristics. Second, a detailed explanation of the unique nature of the path that clearly demonstrates its characteristics. The first part: It is shown by one verse and two lines of verses, etc. As stated in the third chapter, just as King Clear Light inherited a great treasure from his father due to his own merit, from seeing the supreme treasure of one's own abiding place to becoming familiar and accustomed to the meaning of realization, the method of exhausting the fruit is as follows: The meaning of realization of the lower vehicles, along with the desire for partiality in the four extremes, is: The view of what is to be accomplished by complete severance is the aspect of the earth's determination that contradicts other things that are not it. Focusing on this, without being distracted from it, from the cause of stable habituation, the fruit that one did not have before arises later, possessing the supreme characteristic of being liberated from this desire. So, what is to be shown? The second part: The way to attain great confidence by abiding in the state of realization through the meaning of mind-essence realization, the three encounters of the path. And its conditions, namely, the two parts of clearly explaining the essential meaning, the heart essence, and the supreme skillful means. The first part: It is divided into metaphors that clearly represent the supreme path, and the actual presentation of the meaning path, Bodhicitta. First: It is shown by one verse such as Vajra Cave, etc. Above the supreme place, Vajra Cave, there is nothing else, so at the top there is the king of trees, Tsana, that is, at the root of the Tsanaka tree, that is, next to the root, that lioness who is considered to have power over residing on the ground. Because it symbolizes the self-liberation of attachment, it is powerful; because it symbolizes the self-liberation of ignorance, its roar is intense; because it symbolizes the self-liberation of hatred, it has an angry expression. Relying on this skillful means, just like squeezing milk from a golden container, squeezing milk, effortlessly becoming the essence of oily heart essence. The second part: It is shown by two verses and three lines such as the Bindu of Realization, etc. Thus, the meaning of correct realization through view, the Dharmata Bindu is unique, therefore, the seven aggregates are unique in the Bindu, liberating through the three encounters, various aspects that do not conform to the meaning.
Chinese
所有显现皆从本初即是菩提心之清净。如是了悟，纵不刻意专注，亦无时分离其义，是故虽不必专注而修，然恒常不离即是修持之大要。如《意之虚空》云：“本初安住觉性中，不越彼岸之边际，真实心髓义之脉，唯住觉性之虚空。”如是说。是故于了悟之境中，以忆念为缘起之口诀，不谬解本初之义，不越了悟之边际，仅此即名为修。大阿阇黎妙吉祥友云：“了悟彼义不越界，不迷乱忆念之作用，心髓自解无为作，三时所知无余尽，刹那不住具相续，不断不续于自性，安住即达义之终，如水流住不专注。”如是说。决定义总集经云：“又，顿入之义大路者，如大鹏翱翔于空中，仅以忆念即圆满法身，仅此即是智慧意。”如是说。是故譬如金不需依金变之药，如是本初安住成佛，不以勤作之方便而修，显现成佛之伟大，彼即是成佛之伟大，自性大成佛之伟大，法界中成佛之伟大，前四者以表诠释意义，第五个，即最后不成佛之伟大，解除对表诠释意义之执着，以使了悟离诠自解之大把握，具足此等之士夫，其见解无有任何希求，譬如大鹏鸟翱翔于空中无有踪迹。如是亦于《智慧密灯》云：“圆满一切教法者，任运放松于本然，菩提心与大乐合，如虚空无有边与中。”如是说。普贤王如来续云：“此乃一切乘之王，放下安住于自性，无有欲求亦无取，不生丝毫之亲疏，如鹏鸟翱翔于空中，无有舒展亦无收，不惧遗失亦无得，广大
English
All appearances are primordially pure as the mind of enlightenment. Having realized this, even without deliberate focus, there is never any separation from its meaning. Therefore, although there is no need to meditate with focus, the constant non-separation is the great key to meditation. As it is said in "The Expanse of Intentions": "Primordially abiding, awareness dawns. Without crossing its boundary, the genuine essence, the lineage of meaning, merely abides in the expanse of realization." Therefore, in the state of realization, through the instruction of memory as a condition, without mistaking the primordially existent meaning, merely not exceeding the boundary of realization is called meditation. The great teacher Jampal Shenyen said: "Realizing that meaning without exceeding, the function of memory without confusion, the essence self-liberated, uncompounded, the knowable of the three times completely, momentary, non-abiding, with continuity, unbroken, not fragmented, abiding in its own state, the meaning is attained to the end, like a stream of water, abiding without focus." And from the Definitive Meaning Gathering: "Moreover, the great path of instantaneous entry is like a great garuda soaring in the sky; with mere mindfulness, the Dharmakaya is perfected; in that very moment, it is the wisdom mind." Therefore, just as gold does not rely on a gold-transforming elixir, so too, one does not cultivate the state of primordially abiding Buddhahood through striving methods. The greatness of manifestly becoming a Buddha, the greatness of being that very Buddhahood, the greatness of becoming a Buddha as the great self, the greatness of becoming a Buddha in the Dharmadhatu—the first four convey the meaning through symbols. The fifth, the last, the greatness of non-Buddhahood, releases the grasping of the meaning of the symbols, so that the great confidence of realizing self-liberation beyond symbols is attained. The view of a person possessing such qualities has no desires or expectations, just as a great garuda soaring in the sky has no traces. Likewise, in "The Secret Lamp of Wisdom": "That which perfects the entire teaching, effortlessly relaxing in the natural state, the union of Bodhicitta and great bliss, like the sky, without center or edge in the mind." And from the Kunjed Gyalpo: "This is the king of all vehicles, letting go, abiding in self-nature, without desire and without taking, not creating even a particle of closeness or distance, like a garuda soaring in the sky, without expansion and without contraction, without fear of loss and without gain, vast.
Chinese
如海般本来安住，诸法种种生起显现，功德等同虚空之边。如是说。第二，对于证悟之义，串习纯熟之方便的殊胜条件，与义道之体性的条件，开显自显九界之无上大密意，此二者中，第一，自身如何证悟串习之最胜方便的真实意义，以及从直接与间接入门之方便多门之差别，此二者中，第一，依次开显串习之道的体相，如是于道上串习之征相显现方式之阐释，区分修与不修之过患功德而辨别邪正，此三者中，第一，四种觉受次第如何生起之认定，为了断除其歧途，以三种会遇而切中要害，将证悟觉受结合于意义之真实的把握，若具备意义之大把握，则开显即生成办之特点，以及开显由其他精进串习而至究竟之确定，此五者中，第一，也是以智慧等五支来开显，对于如是之见解证悟也，于《圆满智慧》中云：‘种姓根器顿悟者，或有待于修持之任何者。’如是由于智慧能力大小之差别，由于不具备了知自性之种姓体性顿悟之根器，若未至以证悟之大把握而解脱之程度，则需串习于等持之状态，觉受之次第也首先是安住，其次是不动摇，第三是平等性等依次结合，最终安住于任运成就智慧之觉受，则佛之密意，无漏之大乐，即显现为大，从而生起解脱至量，于《修持之界》中云：如是安住，最初唯是安住，具缘劣慧者，征相纯熟时，不住多念离缘稍许住，如云间日，无信无望念退贪小悲心大，显现不堕险境关联而遇，降伏力小，未能超越有，由先前安住之力，无过患而遇，如海之深，佳兆极增长。
English
Like the ocean, it abides primordially, Causing various phenomena to arise and manifest, Qualities equal to the edge of space. Thus it is said. Secondly, regarding the excellent conditions for the means of familiarizing oneself with the meaning of realization, and the conditions for the essence of the path of meaning, revealing the supreme great intent of the self-appearing nine spaces, among these two, firstly, the actual meaning of the supreme means for realizing and familiarizing oneself, and the distinction between the many doors of means for entering through direct and indirect paths, among these two, firstly, revealing the aspects of the path for familiarizing oneself in stages, explaining the manner in which the signs and measures of familiarizing oneself with the path appear, distinguishing between the faults and virtues of meditating and not meditating, and differentiating between right and wrong, among these three, firstly, identifying how the four stages of experience arise, in order to cut off its deviations, focusing on the essential points with three encounters, grasping the certainty of combining realization and experience with the meaning, revealing the characteristic of being decisive for liberation if one possesses great confidence in the meaning, and revealing the certainty of reaching the end if one strives and familiarizes oneself with other practices, among these five, firstly, this is also revealed through the five limbs such as intelligence, etc. Regarding such a view and realization, in the 'Perfection of Wisdom,' it is said: 'Whether one is of the lineage of immediate empowerment, or anyone who has yet to complete their training.' Thus, there are differences in the magnitude of intellectual capacity. If one does not possess the innate lineage nature of knowing the essence of the lineage of immediate empowerment, and if the liberation through great confidence in realization has not reached its full measure, then one must familiarize oneself with the state of samadhi. The stages of experience are also, firstly, to abide, secondly, to be unmoving, and thirdly, to combine equanimity and so on in sequence. Finally, if one abides in the experience of spontaneously accomplished wisdom, then the intention of the Buddha, the great bliss free from outflows, will manifest as great, and thus liberation will arise to its full measure. In the 'Space of Meditation,' it is said: 'Thus abiding, initially it is merely abiding. When a fortunate person of weak intellect familiarizes themselves with the signs and measures, they do not stay, have many thoughts, are slightly detached from conditions, like the sun in the clouds, without faith or hope, with diminishing attachment and great compassion, appearances do not fall into dangerous places, they meet through connection, their power to subdue is small, they are unable to transcend existence, through the power of previous abiding, they meet without faults, like the depths of the ocean, good omens greatly increase.'