English
Through effort and destroying fear, one expects fulfillment. Here, without moving from suchness, one appears as the deity, and the appearance itself is self-awareness. The meaning of being inherently so, merely through appropriate means, does not require instruction through actions, but rather naturally arises. These two are like slightly turning the soil during spring plowing. The distinction in purifying obscurations is that, according to the autumn darkness theory, obscurations cannot be eliminated, but claiming immediate purification refers to the ultimate reality of oneness, and the perfection of realization is only in a moment. Gradually purifying obscurations, whereas here, without abandoning the two obscurations, one is naturally purified by the light of wisdom, just as one is clean after bathing and does not even need to wipe. The distinction in benefiting beings, the distinction in activities, is that the Madhyamaka only differs in body and speech and only does compassionate things, which cannot be done until one attains samadhi. But here, in an instant, one benefits beings through the four activities, peaceful, wrathful, and emanations, and acts as one subdues through miraculous powers, just as the light of stars and the light of the sun subdue without partiality. Small and large, similar. The distinction in the way of entering is that the Madhyamaka maintains neutrality towards the truth of ultimate reality only to the extent of not losing meaning. But here, everything is non-dual, and entering without any thought or seeking is like a householder and a guest. Similar. Entering is like a treasure house and an empty house. Similar. The distinction in results is like a self-enlightened Buddha. The Madhyamaka's all-illuminating light, achieved through eons of practice, manifests the form body through the power of aspiration and compassion, and the five bodies of the great non-dual means, perfected without seeking, abide in the nature of the essence of Dharma of samsara and nirvana. Like ocean waves, emanations arise from oneself, so it is very important. All-illuminating light is the place of abiding. This is the spontaneously accomplished vidyadhara here. For this, in the mandala of self-nature, the empowerment and blessings of the Buddhas arise, thus entering the spontaneously accomplished state. For this, like the Sutra school, one is very arrogant. If a tantric person does not understand, they will be arrogant and conceited. The Sutra and Tantra differ in the speed of accomplishment, but they claim that the result, all-illuminating light, is the same, because one's own mantra
Chinese
如果未获得确信，则会散布续部。因此，如果有人自诩为咒师，那就像任命一块宝石为大臣。如果知见是顽固的，那就如同舍弃形体而追逐影子。在《罥索》中说：“超越普光之地后，成为莲花者。”在《甘露续》中说：“超越普光之地后，安住于莲花之地。”阿阇黎圣天，作为中观的导师，在他所著的《密咒口诀》中说：“一与多，依缘起而生，远离未生空性之见，超越顽固之物，是为顽固者之最胜。以因行进的普光，乃是广大方便道之法身。对于圆满正觉的佛陀，如海浪般猛烈显现。如水中月影般无有来去，完全依赖于愿力的力量。”如果这样说，那么顽固就是不灵活，即不见其义。如果将显密混合，并将经文视为珍宝，那就如同将酥油和灰烬混合，两者都会变得糟糕。诸佛事业的殊胜之处在于，通过愿力的力量而显现，无需任何努力，自然圆满的加持。它像如意宝珠一样显现并成办利益，不要误解对这些的执着，详细解释先前的经文。不要被意义的先前过失所引导。如今的咒师喜欢诗歌，并专注于辩论的胜负，即使向他们展示未见之义，也如同在盲人面前展示颜色一样，毫无意义。因此，非常重要的是要确信密咒的见解。在名为《瑜伽眼之禅定》的广大注释中，《大瑜伽经》的第六章到此结束。然后，宣说胜乘瑜伽之精华，诸佛之母，阿底瑜伽之义，名为《圆满大成就》。为什么呢？为了理解无需寻找，自然圆满的一切不可思议之法。为了理解赤裸解脱，详细地展示了它。因此，所有乘之精华，总父的自性，自然存在的意义。在自性觉性的显现中，理解并安住，无需任何造作，在自己的觉性中清晰地显现伟大的意义。
English
If conviction is not obtained, the tantras are scattered. Therefore, if someone claims to be a mantra practitioner, it is like appointing a jewel as a minister. If the view is rigid, it is like abandoning the body and chasing after shadows. In the "Net," it says, "Having transcended the ground of all-pervading light, one becomes the lotus-holder." In the "Nectar Tantra," it says, "Having transcended the ground of all-pervading light, one abides on the ground of the lotus-holder." Acharya Aryadeva, the master of the Middle Way, in his "Mantra Instructions," says, "One and many, arising from dependent origination, the view of emptiness free from birth, transcends within the rigid, and is said to be the best of the rigid. The all-pervading light that travels by cause, is the Dharmakaya of the great method path. To the perfectly complete Buddha, it arises forcefully like ocean waves. Like a reflection of the moon in water, there is no coming or going, completely relying on the power of aspiration." If it is said like that, then rigidity is inflexibility, which is not seeing the meaning. If Sutra and Tantra are mixed, and the scriptures are considered treasures, it is like mixing butter and ashes, both become bad. The special characteristic of the deeds of the Buddhas is that they arise through the power of aspiration, and the blessings are spontaneously perfected without any effort. It appears like a wish-fulfilling jewel and accomplishes benefit, do not misunderstand the clinging to these, explaining the previous scriptures in detail. Do not be led by the previous faults of meaning. Nowadays, mantra practitioners like poetry and focus on the victory or defeat of debates, even if the unseen meaning is shown to them, it is like showing colors to a blind person, it is meaningless. Therefore, it is very important to be confident in the view of mantra. In the extensive commentary called "Yoga Eye Meditation," the sixth chapter of the explanation of the Great Yoga scripture ends here. Then, the essence of the supreme vehicle Yoga, the mother of all Buddhas, the meaning of Ati Yoga is shown, called "Great Perfection." Why? In order to understand all the inconceivable dharmas that are spontaneously perfect without searching. In order to understand naked liberation, it is shown in detail. Therefore, the essence of all vehicles, the nature of the great universal father, the meaning of spontaneous existence. In the manifestation of self-awareness, understand and abide, without any fabrication, clearly manifest the great meaning in one's own awareness.
Chinese
还有，要如何知道呢？对于甚深瑜伽的法门，按照续、经、口诀的论典，首先对于一个可测量的法，也不应该用自己各自的辨别智慧去测量。那是因为什么呢？因为所有被称为法的，从原始以来，不改变毫毛，不改变颜色，在自生智慧大圆满的虚空中，成佛的自性中，谁会看到事物是可测量的？谁会展示理由？会寻找什么样的成就之边？用什么来测量？因为那些的体性没有各自的差别，所以无法确定。那也是在《宝藏论》中说：从事物诸法的体性中，从哪里寻找唯一的意义？那样寻找是谁迷惑了？在无为的状态中什么也没有。如果与此意义结合，那样测量后寻找成就之边是愚蠢的，因为那样的心显然有二取。那也是在《进入一切境的续》中说：从一个微尘中分离，并且远离一切十方。这样说，所以远离了用理由来分离。在《命轮》中说：不舍弃，不修饰，安住在虚空的状态中。如果考察三界，轮回没有寂灭。如果分离成各个部分，就不是如来藏。这样说。那么，如果考察三界，这样问，这里也有可测量的吗？回答说：那就是唯一的无明。不舍弃，不修饰的意义是，在一切自然成就的状态中显现，对于无二进行考察，这样说的声音也不是用差别来测量，因为用自证智慧什么也不想，不考察，不思考。在《修习续》中说，有些人说不考察就能获得胜利，考察就会迷惑。因为考察本身到达了顶点，所以是正直的道路，那就是殊胜的测量。那也是在口诀中说：在无思的虚空体性中，不进入思考和超越思考的辨别智慧。超越思考的境地，思考也没有目标。不考察安住就是不动的。不思考安住就是不造作的。这样说。还有，不进入行为就是正直的。这样说。在无二虚空的自性中，不进入思考和行为的心。用思考获得不会改变，不用思考也不会失去分离。
English
Furthermore, how is it to be known? Regarding this vehicle of profound yoga, according to the treatises of tantra, agama, and oral instructions, first, regarding a single phenomenon to be measured, it should not be measured by one's own discriminating wisdom. Why is that? Because all that is called phenomena, from the very beginning, without changing a hair's breadth, without altering its color, in the expanse of the spontaneously arising wisdom, the great bindu, in the nature of enlightenment, who would see an object as measurable? Who would demonstrate a reason? What kind of ultimate accomplishment would one seek? By what means would one measure? Because the essence of those things has no individual difference, it is not perceived. That is also stated in the Treasury: 'From the essence of all phenomena, from where does one seek a single meaning by separating it? Whoever seeks in that way is deluded. In the state of non-action, there is nothing.' If one combines it with this meaning, seeking the ultimate accomplishment after measuring in that way is foolish, because such a mind clearly has dualistic grasping. That is also stated in the Tantra of Entering All Realms: 'Separating from a single atom and being apart from all ten directions.' Thus, it is free from being separated by reason. In the Wheel of Life it says: 'Without abandoning, without cultivating, it abides in the state of space. If the three realms are examined, samsara has no nirvana. If separated into parts, it is not the Sugata-garbha.' Thus it says. Now, if the three realms are examined, if one asks whether there is something to be measured here, the answer is: That is the very ignorance of reality. The meaning of 'without abandoning, without cultivating' is that everything is manifest in the state of spontaneous accomplishment. To examine non-duality, the sound of 'examining' is not measuring with difference, because one does not think anything with self-awareness, does not examine, does not contemplate. In the Practice Tantra, some say that victory arises from not examining, but examination is delusion. Because examination itself reaches the peak, it is the straight path, and that is considered the supreme measurement. That is also stated in the oral instructions: 'In the nature of thoughtless space, the discriminating wisdom that judges and transcends thought does not enter. The realm that transcends thought, thinking has no object. Remaining without examination is immovability. Remaining without thinking is unfabrication.' Thus it says. Also, 'Not entering into action is upright.' Thus it says. In the nature of non-dual space, the mind of thinking and acting does not enter. Gaining through thinking does not change, and not thinking does not separate from loss.
Chinese
事情是这样的。然而，如果与意义相符，那就是一条没有错误的正直道路。将其置于睡眠状态，就是不可估量的大估量，是未经检验的大事。像这样，由于意义与逻辑的衡量相分离，所以不会做个人努力的行为，因为努力的行为无法衡量。金刚萨埵大虚空中说：未生之自性，因此毁灭逻辑。本来就是菩提心，努力的念头无法动摇法界。这样说。大力摇动中说：思维辨别清净二无别法界中，以邪念孩童的行为欺骗某些人。这样说。然而，事物原本就在大乐的怀抱中，立刻不经道路的审查和分析，就能彻底断定没有错误。那么，如果什么都不审查分析，心能解脱吗？回答是，因为没有可以解脱的东西，所以就是解脱。为什么呢？因为对于超越思维辨别的事物，执着本身就是没有目标的，所以只是名言上，对于现在最初的修行者来说，才说是解脱。这也在金刚萨埵大虚空中说：诸法如是不可动摇，无为而解脱，自生智慧无所求，解脱后也显示解脱之道。这样说。意思是，因为无为，所以对于那样的意义，没有需要认识的东西，因此而解脱。那么，这里所指示的意义，暂时用什么来象征呢？在《总持》中也说：秘密真言大海，不能用比喻、衡量、逻辑和推理的智慧来理解。因此，秘密真言的自性伟大，具有成就的巨大波涛，不可思议的深度难以衡量，通过获得经文和口诀才能成就。这样说。《修心炼石成金》中说：难以指示和检验，远离言语的表达，言语无法到达，不是其他人和孩童的行为范围，但是，导师所确定的经文和上师们的口诀，就在这里观察意义。这样说。像那样的经文和口诀的指示方式也是，指示那不可衡量、无法理解、无法学习、没有思考行为的状态，这就是没有错误的正确的逻辑。因此，对于想要看黄金的人来说，指示驴子是看不到的。