Chinese
在未寻找无有之义时相遇，名言上仅安立为“获得显现”，就本体而言，连证悟自性显现与否的名言也没有。又，就生起信解而言，即使修习心，清净菩提心的状态之修习与功德差别是：有智者何时现证心之殊胜性，那时，胜者说，对于他来说，成为三身之最胜者，即是法身。对于成为殊胜所知者，也称其为具慧者。金刚顶峰之最胜无分别智慧，也就是它。《瑜伽成就之教证》中说：虚空之状态无自性，恒常无有故离有实，本体唯一故无他，以种种清净恒常显现，如灯般显现故遣除黑暗，如意宝般生出，无生灭故离怖畏，于任何皆不定故不衰损，证悟时远离一切作为，于领悟之境无有行进，否则即使断除三根本，秘密之义亦自生。《大虚空》中说：一切功德与力量之类，如实了知微细者，彼即刻自生。如是说，于见解之时已详细述说。因此，仅就从他处无法获得成就与果位而言，称为自生，于无有获得与未获得中确信，即是获得。于《稀有》中说：以三乘而决定出离，安住于一乘之果。如是说，三种次第之无分别，是决定出离之因。彼等之宗派是任运成就之乘，若未证悟此，则无有以他法成佛之方便，为详细述说之故，亦必定称说巨大差别之名相。此已成就之宗派，亦认为譬如虚空。宣说乘之差别是，彼等有惭愧，仅以二十个已确定之义即可。于彼等，将诀窍与教证之理置于后，于外道之心中，成立理证，彼即会信解。总之，为易于理解而浓缩于根本中祈请，示现黑暗与大圆满同音，虽示现无作无修
English
When meeting without seeking the meaning of non-existence, it is merely labeled as "attainment of arising" in terminology. In essence, there isn't even a term for whether or not realization arises from itself. Moreover, in terms of generating faith, even through meditating on the mind, the state of pure Bodhicitta, the practice, and the distinctions of qualities are such that: When a wise person directly realizes the sacredness of the mind, the Victorious Ones say that for them, becoming the supreme of the three bodies is the Dharmakaya. One who has become a sacred knower is also called wise. The supreme Vajra pinnacle, the non-conceptual wisdom, is also that very thing. It is said in the "Scripture of Accomplished Yogis": The nature of space is without inherent existence. Because it is always non-existent, it is free from substance. Because it is the essence itself, there is no other. It constantly arises with various purities. It dispels darkness by appearing like a lamp. It arises from the wish-fulfilling jewel itself. Being without birth or cessation, it is free from fear. Being uncertain in any way, it does not diminish. Upon realization, it is free from all actions and efforts. In the realm of understanding, there is no going. Otherwise, even if the three roots are severed, the secret meaning arises from itself. It is said in the "Great Space": All qualities and powers, realizing exactly the subtle ones, immediately arise from themselves. As it is said, it has already been explained in detail during the view. Therefore, just as one cannot obtain accomplishments and results from elsewhere, it is called self-arisen. The confidence in the absence of attainment and non-attainment is itself the attainment. In "The Marvelous," it is said: Through the three vehicles, there is definite emergence, abiding in the fruit of one vehicle. As it is said, the three stages of non-conceptualization are the cause of definite emergence. Their doctrine is the spontaneously perfect vehicle. Because without realizing this, there is no means to attain Buddhahood through other methods, and because it is explained in detail, it is also necessary to mention the names of great distinctions. This already accomplished doctrine is also considered to be like space. Explaining the distinctions of the vehicles is that they have shame, and only twenty definite meanings are sufficient. For them, put the reasoning of key instructions and scriptures behind, and establish the reasoning in the minds of external opponents, and they will have faith. In short, for easy understanding, condense it into the root and offer it. Showing darkness is in harmony with Dzogchen, although showing no action and no practice.
Chinese
考虑到基不生完全成立，就说胜义谛不生空性的基。对此进行观察，仍然贪执真谛，习惯于空性之境，并且有勤作。因为没有体验过二谛无别，被自己的见解所蒙蔽，需要对无二生起容忍。玛哈瑜伽与阿底瑜伽在意义方面没有二元对立，也没有认识到意义即是自性，所以对它进行大量的串习和勤作，并且没有分离。阿努瑜伽相对于玛哈瑜伽来说差别很大，虽然以不勤作的方式安住，但却特意追求不勤作的舍弃。此外，玛哈瑜伽从如是性中，次第生起为天神并利益众生。阿努瑜伽以刹那生起并成办利益的方式，没有见到自生智慧无为的伟大事业。由于安住于无分别，所以错过了成就自他利益，从意义上来说，相对于前者，也有贪执真谛的情况。另一方面，在意义的体性上也有差别。密咒的如是性是自明无二、普光明亮的。而大圆满是任运成就的如是性，是究竟的体性。由于无二大，没有分别，是智慧上师的境界，所以差别非常大。另一方面，瑜伽行中观派对阿底瑜伽说道：一切法都是自己的心，在世俗中，自明无二的智慧是刹那的，显现融入于心。而且在胜义谛中，也认为远离四边。除此之外，还有什么更高的见解呢？经部中观派对阿底瑜伽说道：依赖于世俗，相互关联而生起，如幻的法仅仅是显现，本体在胜义谛中，是生起空性大，从远离常断中超脱出来的意义之外，还有什么更高的呢？顿门同时进入，对阿底瑜伽说道：一切法本来不生，在空性的状态中，二谛胜义谛没有一个，我也认为是没有勤作和修持，没有希望和恐惧的意义，除此之外，还有什么更高的意义呢？密咒内道者说道：自明无二，在如是性的状态中显现，如果显现，那么一切显现都在世俗中穷尽，也就是五蕴、十八界、十二处是天神的坛城。
English
Considering that the basis of non-arising is fully established, it speaks of the basis of emptiness, the ultimate truth of non-arising. Upon examining this, there is still clinging to the truth, familiarizing oneself with the state of emptiness, and there is effort. Because the inseparability of the two truths has not been experienced, it is obscured by one's own view, and tolerance towards non-duality is needed. Mahāyoga and Atiyoga are not dualistic in terms of meaning, and the meaning is not understood as self-nature, so great practice and effort are made towards it, and there is no separation. Although Anuyoga is very different compared to Mahāyoga, even though it establishes itself without effort, it deliberately seeks the equanimity of non-effort. Furthermore, Mahāyoga, from suchness, gradually arises as deities and benefits beings. Anuyoga, by arising in an instant and accomplishing the purpose, does not see the great activity of the spontaneously arisen wisdom without action. Because it is placed in non-conceptualization, it misses the accomplishment of the benefit of oneself and others. In terms of meaning, compared to the former, there is also clinging to the truth. On the other hand, there is also a difference in the nature of meaning. The suchness of mantra is self-aware, non-dual, and all-pervasively clear. Dzogchen is the spontaneously perfect suchness, the ultimate nature. Because of the great non-duality, there is no distinction, it is the state of the wisdom guru, so the difference is very great. On the other hand, the Yogācāra-Madhyamaka says to Atiyoga: All dharmas are one's own mind, and in conventional truth, self-aware non-dual wisdom is instantaneous, and appearances merge into the mind. Moreover, in ultimate truth, it is also considered to be free from the four extremes. What view is superior to that? The Sutra-Madhyamaka says to Atiyoga: Dependent on conventional truth, arising interdependently, the illusory dharmas are merely appearances, the essence in ultimate truth, is the great emptiness of arising, what is superior to the meaning that transcends permanence and annihilation? The simultaneous entry of darkness and light says to Ati: All dharmas are originally unborn, in the state of emptiness, the two truths, ultimate truth, are not one, and I also consider it to be the meaning without effort and practice, without hope and fear, what meaning is superior to that? The mantra inner being says: Self-awareness is non-dual, appearing in the state of suchness, if it appears, then all appearances are exhausted in conventional truth, that is, the five aggregates, the eighteen elements, and the twelve sense bases are the mandala of the deities.
Chinese
还有什么比这更重要的呢？阿努瑜伽者问道。一切法皆为无二之子，菩提心大乐之状态中，刹那间化现身与坛城。还有什么比成就二利更殊胜的呢？阿底瑜伽瑜伽士回答心者：一切法皆汇集于心。以刹那观心之自性则谬误。以胜义谛观未生空性则迷惑。超越刹那空性则其即殊胜。对经部宗的回答：一切法皆为大明点之自性。视真谛为二者，汝自迷惑。无二亦不执二。因此，广大遍布，我即伟大。对空性论者的回答：空与未生，无二离戏亦是。未见无二离戏，听闻亦无。夏，真谛希求。我，离戏，阿底在我。亦为首要之缘分。因需造作而见，故圣者我即伟大。对密咒内道者的回答：于如是性中无二者。造作生起，行事努力则谬误。于无为之禅定，何时亦不能期望。因此，任运成就之王，我独自显现。对阿努瑜伽者的回答：于如是未染污，无须寻觅者。门、根本、坛城生起与不离则谬误。入生本离之状态，汝亦。仅知少分，自生我即殊胜。如是回答后，各自宗派之见解得以区分。各自对自己的见解深信不疑。此乃口耳相传之诀窍。亦从见解之区分中产生。名为瑜伽士眼之禅定广释中，圆满大论之广说章节第七。不执著自与他，不间断地回向善根。一时之间，边地之国度。于此藏地罗刹红面之地。以密咒大乘兴盛广大之缘起与力量。于寺院居住，为菩提而精进之人亦多出现之时。我的教言，瑜伽士眼之禅定广释此。以兴盛广大之能力与加持力。于具足瑜伽行之缘分者亦
English
What more could be desired than that? The Anu Yoga practitioner asked. All dharmas are the non-dual son, from the state of great bliss of bodhicitta, even in an instant, emanate the body and mandala. What could be more excellent than accomplishing the two benefits? And the Ati Yoga yogi answered the mind: All dharmas are gathered into the mind. Mistaking the nature of the mind by looking at it for an instant. Confused by looking at the unborn emptiness as the ultimate truth. That which transcends the instantaneous emptiness is itself supreme. The answer to the Sutra school: All dharmas are of the nature of the great bindu. You yourself are mistaken to see the two truths. I do not grasp non-duality as duality either. Therefore, I am great because I am vast and all-pervading. The answer to the proponent of emptiness: Emptiness and unborn, non-duality and non-action, too. Non-duality and non-action are not seen, nor is there hearing. Summer, a request for truth. I, non-action, Ati is in me. Also as a primary condition. Because it is necessary to see after fabrication, therefore the noble one, I myself am great. The answer to the inner mantra practitioner: In suchness, there is no duality. It is a mistake to engage in effort to create form and meaning. One can never rely on the meaning of inaction meditation. Therefore, I alone appear as the spontaneously accomplished king. The answer to the Anu Yoga practitioner: In that which is uncorrupted and needs no searching. It is a mistake to create the door, the root, and the mandala and not be separate from them. You also, in the state of entering, being born, and being primordially separate. Knowing only a little, I, the self-arisen, am supreme. Having answered thus, the views of the various vehicles were distinguished. Each became convinced of their own view. This is the oral transmission of instructions. It also arises from the distinction of views. From the extensive commentary called "The Contemplation of the Yogi's Eye," the seventh chapter, which extensively presents the Great Perfection teachings. Without fixating on self and other, and without interruption, dedicate the root of virtue. At one time, in the borderlands. In these lands of Tibet, the land of rakshasas with red faces. Through the cause and power of the flourishing and expanding of the Great Vehicle of Secret Mantra. At a time when many people residing in monasteries are striving for enlightenment. This, my command, the extensive commentary on "The Contemplation of the Yogi's Eye." Through the power and blessings of flourishing and greatness. Also to this one who possesses the fortune to practice yoga.
Chinese
所有进入的瑜伽士，都是同一网络的应成派，以及，一半的声闻缘觉，以及，伟大的异生凡夫，以及，与四网有关的顺世外道，脱离这些，清净并舍弃了所有障碍，心相续变得非常清澈，为了获得智慧之眼而禅修，从而获得殊胜智慧之地。如此获得果位后，发愿将无边众生引导至菩提，成办利益。愿内外密以及特别是我的教法瑜伽的禅定，恒时稳固且不变。这是回向善根。那么，从今以后，应该交给什么样的人，以下阐述法器的过失：傲慢自大、外向轻浮、偏袒自己宗派的人，口齿伶俐、内心吝啬、喜欢炫耀自己的人，失去慈悲、贪欲炽盛、狡猾奸诈的人，只看重世间法、不听闻佛法的人，恶劣的妻子、儿子和恶劣的侍从，随心所欲、没有誓言的人，对于这些人，即使能使国家繁荣或衰败，即使能取出心髓，也永远不要传授教法。如是说故，不应传授。一般来说，对于一切自生殊胜的佛陀，虽然不分别法器的好坏，但就像指尖一样，不认识自己本性的不可思议之人也无有阻碍地显现。如果对这些人传授，就像给有肿瘤的人给予滋补品一样，最终会失去。傲慢自大、自以为是、自命不凡的人，外向轻浮、行为难以约束、言语不稳重的人，对自己的宗派执着非常强烈的人，这些人不是传授教法的法器。口齿伶俐、花言巧语、欺骗引诱的人，内心吝啬、没有慈悲心的人，自以为比官员更尊贵的人，失去慈悲、内心吝啬、面无表情的人，即使是微风也不应靠近。被贪欲和吝啬束缚的人，用身语意三门的狡猾来榨取，知道国王的九个宝库，并永远舍弃的种姓。为了佛法而不交往的人，只看重世间交往和亲戚情面的人，不观察对方是否喜欢，也不供养，甚至不听闻教言的片面之词。不可忍受的恶劣妻子，没有次第的肉体之子，即使努力也内心吝啬的恶劣侍从，随心所欲没有誓言的人，不分内外胡说八道，获得教法后没有远见，抹杀来源并炫耀自己的人，即使聚集整个国家也会杀害。