English
That which appears as the self-entity is also, because of appearing with attachment to objects, not a delusion encompassed by the feeling of experiencing bliss in the definitive sense. The appearance of peaceful and wrathful deities, etc., as deities and places with sectarian biases, is also due to the power of the imprints examined in the definitive sense. Because it appears due to the power of delusion, it is exhausted in the all-ground of the combined meaning. Because the appearance of the habitual imprints of those to be tamed awakens, to the extent that Buddhas are seen, the intention of the Victorious Ones is not mentally examined as residing in that way in the definitive meaning. Furthermore, because the mind of a person entering the teachings is not straightforward, the ground, nature, path, and result, and all that is to be known, are taught by nominally designating them as the result, and it merely cuts off the mind that hopes for something from elsewhere at the beginning. Furthermore, whatever arises as the dharma of awareness that grasps at the characteristics of objects as signs, all of it is the great bliss that abides spontaneously and naturally from the beginning. If that delusion (0) is abandoned, that spontaneously abiding (0) will also not abide, because these two have the same meaning. All that is examined by the mind of wrong conception is naturally pure from the beginning, so it is also not possessed of delusion. Therefore, delusion cannot be abandoned separately, because it is the great bliss of spontaneous abiding. Because it is free from grasping, delusion is completely pure from the very beginning. Furthermore, the nature of meaning is not established as a real entity, so it is not established as one or many. The awareness of sentient beings' delusion appears as one and many, but in that way, the extreme of one and many does not truly abide. The intention of the Victorious Ones is that they know that everything is separate from one and many. Furthermore, if it is not like that, the intention of the Victorious Ones will definitely become an extreme of viewing things as real entities. Why is that? Because the pervasive is connected with one and many, so the object to be pervaded will become the extreme of real entities. If it is not connected in that way, then it should not be knowledge, just as eye consciousness does not know sound. Therefore, the wisdom of knowledge pervades and abides in all that is to be known. How could it be reasonable that because of different objects, the knower and the object become different as one and many? Furthermore, the wisdom of awareness, self-luminous and self-arisen, is the great bliss of completely pure delusion. The form of objects is not established as an object in a self-luminous way from the beginning, because everything is known as self-luminous without objects. There is no appearance other than the intention of itself, because whatever appears in self-awareness is clear. Self-appearance.
Chinese
如来的意旨，从初始到终末，慈悲之心无有间断，以慈悲摄受的对境是所化众生，与发愿紧密相连。不特意寻求，为了利益众生，恒常不断地行持，这也是自性力之推动，祈请之后，与所遇之境，众生之利益，得以圆满。以上所说，并非从他处而来，而是自性本自具足，觉性自明的状态中，无需造作，自然成就，远离希冀与担忧。无相智慧大乐之功德圆满具足，远离边际偏颇之大士果位，确信安住于自身。此果位，获得之后，安住于此的证悟，并非一定在显现之时。先前是否修习道之次第，通过俱生智现观，证悟见地，果位达到究竟并安住于此；或者仅有证悟，而未安住于其境界中，也仅在少数几次转生中，而非无数劫的时间里，行持不观待时节，安住于果位确定的意义中。此果位安住之义，从最初无始以来，到最终无灭，三时彻底解脱。如来慈悲事业之时机，也显示给有缘的所化众生，以自性不灭，譬如太阳，其精华自明，遣除黑暗一般，以慈悲与所化之业相连，加持事业不灭，种种示现。无论显现何种形象，都能直接或间接引导众生，一切皆圆满。若执着于利益事业仅限于某一特定方面，则自身会变成魔，带来利益与损害。了知与修持之精华汇聚，心性本自安住于大乐之中，若被自身之迷乱所染污，则会流转于轮回之中。梦中自显现的慈悲，由天神之主所劝请，天神之主能仁劝请语自在，十方诸佛劝请。诸佛所宣说的金刚萨埵劝请之后，从彼所生的密咒之主，大持金刚手。彼加持极喜金刚，获得不可思议之果位。
English
The intention of the Sugata, from beginning to end, is that compassion is uninterrupted. The object to be taken with compassion is the being to be tamed, and it is connected with making aspirations. Without deliberately seeking, constantly acting for the benefit of beings, this is also the impetus of self-nature. After praying, the benefit of beings, the object of meeting, is fulfilled. As shown above, it does not come from others, but is naturally complete in itself. In the state of self-illuminating awareness, it is consummated without being cultivated, and is free from hope and doubt. All the qualities of the great bliss of immaculate wisdom are complete. The fruit of the great being, free from endless partisanship, is determined to reside in oneself. Moreover, there is no certainty as to when the realization of attaining that fruit and abiding there will manifest. Whether or not one has practiced the stages of the path before, the fruit is consummated and abides there by realizing the view with innate wisdom, or even if there is only realization and one does not abide in that state, it is only in a few lifetimes, not for countless eons. Conduct does not depend on time, but abides in the meaning of the certainty of the fruit. The meaning of abiding in that fruit is from the beginning without beginning to the end without end, and is liberated in all three times. The time of the compassionate deeds of the Buddha is also shown to the fortunate beings to be tamed, with its own nature not perishing, like the sun, whose essence is self-illuminating, dispelling darkness. With compassion connected to the karma of the object to be worked on, the blessings of the deeds do not perish, and various manifestations occur. Whatever arises, it is all complete as a means of guiding beings directly or indirectly. If one clings to the idea that beneficial activities are limited to one particular aspect, then one will become a demon oneself, bringing benefit and harm. The essence of knowledge and practice is gathered, and the heart naturally abides in great bliss. If it is defiled by one's own delusion, one will wander in samsara. The compassion of dreams that appear on their own is urged by the lord of the gods, and the able one of the lord of the gods urges the lord of speech, and the Buddhas of the ten directions urge. After Vajrasattva, the being taught by all the Buddhas, is urged, the great Vajradhara, the lord of secret mantras born from him, blesses Garab Dorje, and obtains immeasurable fruit.
Chinese
意思是说，从显现中获得，并且安住于自身，因此被安立为远离贪欲之义。 其次，果位安住于自身，虽然不是通过恶劣的勤奋而获得，但由于贪求获得之心所染污，为了从流浪中解脱出来。 安住于自证的大把握中，从执着于各方的边见中解脱出来，务必在意义上彻底、清晰地决断。 对于开示真实心髓之义、遣除无明黑暗的明灯，如果有些有缘者存在，就尽情享用这无尽功德之宝藏吧！ 如果不是这样有缘者，那么在通过传承证悟的道路上，其他的恶劣勤奋之下的行为也不是要抛弃的，因为会自然而然地进入真实状态。 其次，与阿底的法器和缘分相关的补特伽罗。 在世间界中并不多，但有些存在。 为了在意义上象征菩提心髓， 安立此诀窍，愿依此而获得自解脱！ 其次，与此果位诀窍相遇的有缘者们！ 与此相遇1，上师欢喜1，脱离心之犹豫1，困难111。 解脱后不要放任魔鬼，不要懒惰地修持。 劝诫要认真地将教法的精髓牢记于心并修持。 犹如如意宝珠般的虚空。 大导师嘎绕多杰的真实意趣之精髓安立，是儿子的殊胜遗教。 圆满了！！ 印度堪布希拉僧诃和藏族译师比丘毗卢遮那在陀 হে那 的集会处请问、翻译并确定下来。 赛·班德·炯丹说：请问上师功德胜幢和上师李敦二人。 自己思考后写了注释。 无法阻止后来的出现。 请认真对待意义。 果位之虚空，赛·班德·炯丹的注释。
English
It means that it is obtained from manifestation, and it abides in itself, therefore it is established as the meaning of being free from desire. Furthermore, since the fruition abides in itself, although it is not obtained through bad diligence, it is defiled by the desire to obtain, so that one may be liberated from wandering. Abiding in the great confidence of self-realization, liberated from all extremes of attachment to various sides, it is necessary to thoroughly and clearly decide on the meaning. For those who are fortunate enough to have this lamp that reveals the true essence and dispels the darkness of ignorance, enjoy this inexhaustible treasure of merit to the fullest! If one is not such a fortunate person, then on the path to realization through lineage, other lower actions of bad diligence are not to be abandoned, because they will naturally enter into the true state. Furthermore, individuals who are connected to the vessel and fortune of Ati. There are not many in the world, but some exist. In order to symbolize the essence of Bodhicitta in meaning, This instruction is established, may self-liberation be attained by relying on it! Furthermore, fortunate ones who encounter this fruition instruction! Encountering this 1, the Lama is pleased 1, separation from mental hesitation 1, difficulty 111. Having been liberated, do not let the demons go free, practice without laziness. It is advised to diligently keep the essence of the teachings in mind and practice them. The expanse is like a wish-fulfilling jewel. The essence of the true intention of the great teacher Garab Dorje is established, it is the supreme testament of the son. It is complete!! The Indian Abbot Shri Singha Prabha Bata and the Tibetan translator Bhikshu Vairochana asked, translated, and established it in the assembly hall of Ḍahena. Sei Bende Jungden said: I asked the two Lamas, Yönten Gyaltsen and Lama Litoen. After thinking for myself, I wrote a commentary. It is impossible to prevent future occurrences. Please take the meaning seriously. The Space of Fruition, a commentary by Sei Bende Jungden.