English
Thus spoke the prayer to Maparnangdze: The lord who pervades all with nature and action, compassion, that very unadulterated spontaneous nature, possessing the three qualities of attributes, aspects, and accomplishments, into the three bodies of Dharma, Enjoyment, and Emanation. The river of twenty-four efforts, in the state of realization where there is nothing, thus manifestly enlightened as a result. Not having partiality in actions is like the sun and moon's light pervading. Because the rays of wisdom of knowledge, action, and compassion spread to pervade the ten directions, there is no separation. With compassion, even acting without effort, even acting without effort, it is spontaneously accomplished, and the benefit of all beings is accomplished as vajra. As said, the supreme body of you who have no partiality. The eight vehicles corresponding to the order of great and small minds, this very meaning is hidden in the wheel of nature, view, and realization, the meaning that they have not realized. Please show it to the assembled gathering. Thus prayed. ༈ Auspicious and without obstacles, then the Thus-Gone One spoke. ༈ There is no partiality in the three teachers. The eight vehicles each cling to their own desired tenets, and turn away from the meaning with the two extremes of permanence and annihilation. One extreme denier does not accept anything with ignorance of cause and effect, path and fruit. The six beings each experience the fruits of the five poisons, birth, happiness and suffering, and the objects of enjoyment are different. Because they are attached, they do not see the non-partisan, therefore wisdom is secret. ༈ What is secret? The Dharmakaya is originally completely pure of the consciousness of partiality. The grasping and clinging of the imputed, which depends on nature and intentional action, disappears naturally, and that is not seen by those who have grasping and clinging, therefore it is the equality of all dharmas. It cannot be established by looking at it partially. Thus from the great sky. It is secret. ༈ The Sambhogakaya, which enjoys without clinging to everything, is the complete awareness of great bliss, pure in impartiality. Because the mind itself, which arises without inner and outer, has not tasted its taste, it is secret. That itself is not established as a subject, it is not the nature of clinging to one side. It is not any extreme, in the state of realization in detachment, leave your own party. ༈ Emanation is the body, sound, ornaments, and various forms, taming the trainable with various taming methods.
Chinese
还有，导师将不确定的执着为确定，因此没有看见而隐藏。只是执着之念各自显现，却不对其进行观察，在真实事物中，没有自性成立。例如，将绳子看作蛇，但绳子的特征不是蛇。对于未加改造的嬉戏显现，由于执着于遍计的错觉，似乎进行了观察，但未加改造的显现不会变成执着所观察的显现。嬉戏的显现没有自性，所以是幻化；自显现没有自性，所以是任运成就。因为显现中没有特意造作的努力和自性，如果证悟了幻化，就能断除希望和疑虑，所以是胜乐。虽然暂时显现如瀑布，但其本质无论如何也不会改变，是金刚坚固，即其本质。未加改造的任运成就大圆满是遍及一切方向的，除了没有确定在一个方向上之外，执着于确定就会产生间隔，因此对三者没有确定的认识。 隐藏于何处呢？对于声闻者将境和心视为不同的二元，对于普通人和外道来说，粗大的无色界和极微小的各个无分微尘被认为是真实的，并执着于此，认为是刹那生灭的。心性中本来没有微尘的成分，却被分别念颠倒地执着。或者，对于只确定法之补特伽罗无我，而没有看见法性，所以隐藏。 还有，对于独觉者，证悟了补特伽罗无我等同于声闻者，并且与此相似，执着于内在，认为有法之我。对于色法十五蕴和非作，以及所取境十六的法之我，没有理解为一个果和缘起。对于因缘所生的内外二十四种法，确定地观察，即使理解了十五种缘起，但由于没有生起之因，因此没有看见清净的法性之义，所以隐藏。 所有法的自性安住于二谛无别的法身自性中，对于境，以真假二元分别心的错与不错来区分见，并且认为在胜义谛中，远离戏论的空性事物没有自性。用四种道理，如法性等，以及四种论证，如缘起等来寻找。二谛的自性
English
Also, the teacher conceals because he does not see by grasping the uncertain as certain. Only the thoughts of attachment appear separately, but without examining them, there is no self-established entity in true reality. For example, even if a rope is seen as a snake, the characteristic of the rope is not a snake. Although it seems as if the uncorrected playful appearance is examined due to attachment to the fabricated illusion, the uncorrected appearance does not become the appearance examined by attachment. Since the playful appearance has no self-nature, it is an illusion; since the self-appearance has no self-nature, it is spontaneously accomplished. Since there is no deliberate effort or self-nature in appearance, if that illusion is realized, hope and doubt are cut off, so it is supreme bliss. Although it appears temporarily like a waterfall, its essence never changes, it is vajra strong, that is its essence. The uncorrected, spontaneously accomplished great perfection is all-encompassing, and except for not being fixed in one direction, grasping as certain creates an interval, so there is no definite recognition of the three. Where is it hidden? For the Shravakas who see the object and mind as different dualities, for ordinary people and non-Buddhists, the coarse formless realm and the extremely minute individual indivisible particles are considered real, and they cling to this, believing them to be momentary. Although there is no element of particles in the nature of mind, it is clung to perversely by conceptual thought. Or, for those who only determine the selflessness of the individual of phenomena, and do not see the nature of phenomena, it is hidden. Also, for the Pratyekabuddhas, realizing the selflessness of the individual is equivalent to the Shravakas, and similar to this, clinging to the inner, believing in the self of phenomena. For the fifteen aggregates of form and non-action, and the self of phenomena of the sixteen objects of grasping, they do not understand as one result and dependent origination. For the twenty-four internal and external phenomena arising from causes and conditions, they observe definitively, even if they understand the fifteen dependent originations, but because there is no cause of arising, they do not see the meaning of the pure nature of phenomena, so it is hidden. The self-nature of all phenomena abides in the self-nature of the Dharmakaya, which is inseparable from the two truths. For the object, the true and false, the correct and incorrect of the dualistic mind, distinguish the view, and believe that in the ultimate truth, the empty things that are free from elaboration have no self-nature. Search with four reasons, such as the nature of phenomena, and four arguments, such as dependent origination. The self-nature of the two truths
Chinese
仅仅略微了解总体概念之后，在资粮道和加行道中，通过寂止的次第，从四念住到五力之间，随自己所愿地修习。胜观是当自己的体性显现时，观修见道，最终达到三道。道和资粮道、加行道二者是将见道结合起来的道。在第一地，见到真如之义，粗大的见道所断烦恼的分别念，生起和止灭同时修习，因此远离五种怖畏。在《中边分别论》中说：“于法界中无明，非为烦恼性，十种障碍。”这是正确的。微细所知障的次第，在十地中，每当证悟法界时，就生起一种智慧并加以修习。对于极微细的所知障，在一切智中，那个障碍在最终地，以无间道金刚喻定的结合来断除。因此，获得普光是证悟自愿的最终果位。因此，那些对休憩之处有信乐者，是正直之地。对于没有道路可走的土地，通过行走，因为没有见到智慧的意义，所以是秘密的。对于没有作为的作为，没有成就。就像与自性不符的邪道一样，不是最终的。因此，聚集的眷属们，不要在没有作为的法上造作，对于没有道路的法，保持自然状态，这是忠告。胜者的瓦茨以我为基础进行扩展，并通过修习，由于没有证悟到胜者的标志智慧，所以外道所见的世俗谛和胜义谛普遍一致，因此没有提及。高、柔、低、粗三种，同样被认为是莲花和金刚部三种，因此是清净的。外内物质清净，外清净是沐浴和清洁，内清净是咒语和手印，物质清净是三白和三甜进入三种门，通过五种仪轨和六种加持，即十一种来生起。将誓言勇士和智慧本尊视为君主和臣属的关系。当自地显现时，一切都显现为金刚持之地。即使自己确定地见到，那也是造作之地。获得土地后，自己也能像镜子一样认识到自己的过失。通过次第或顿悟的两种进入方式，进入到未造作的土地。普遍倾注王位，显示梵天的灌顶。
English
After understanding just the general concept, in the accumulation and preparation stages, through the stages of a pacified person, from the four mindfulnesses to the five strengths, meditate as you wish. Insight is considered to be the seeing meditation at the time when one's own characteristics become clear, ultimately reaching the three paths. The path and the two, accumulation and preparation, are the paths that combine with the seeing path. In the first ground, one sees the meaning of suchness, and the coarse conceptual thoughts of the afflictions to be abandoned by the seeing path are cultivated simultaneously with their arising and ceasing, thus being free from the five fears. In the Madhyāntavibhāga, it says, "In the realm of reality, ignorance is not of the nature of affliction, but is ten obscurations." This is correct. The stages of subtle cognitive obscurations, in the ten grounds, each time one realizes the realm of reality, one wisdom arises and is cultivated until the tenth. For the extremely subtle cognitive obscurations, in omniscience, that obscuration is severed at the final ground by the union of the Vajra-like Samadhi of the uninterrupted path. Therefore, obtaining the All-Illuminating is the ultimate result of realizing one's own wishes. Therefore, those who have faith in that place of rest are on the straight path. For land where there is no path to travel, by traveling, because the meaning of wisdom is not seen, it is secret. For action without effort, there is no accomplishment. Just like a wrong path that does not conform to one's nature, it is not ultimate. Therefore, you, the assembled retinue, do not make effort on the dharma that is without effort, and leave the dharma that is without a path in its natural state. This is advice. The Victorious One's Vātsī expanded upon me and, through meditation, because the wisdom of the Victorious One's mark was not realized, the conventional and ultimate truths seen by outsiders are generally consistent, so it was not mentioned. The three, high, soft, low, and rough, are similarly considered to be the three families of lotus and vajra, thus being pure. Outer and inner substances are pure, outer purity is bathing and cleanliness, inner purity is mantra and mudra, substance purity is entering the three doors of the three whites and three sweets, and arising through the five rituals and six blessings, that is, eleven. Viewing the samaya-being and the wisdom deity as the relationship of lord and subject. When one's own ground manifests, everything appears as the ground of Vajradhara. Even if one sees it definitively, that is a fabricated ground. After obtaining the ground, one can also recognize one's own faults like a mirror. Through the two ways of entering, gradual or sudden, one enters the unfabricated ground. Universally pouring the royal power, showing the empowerment of Brahma.
Chinese
于刹那间证得圆满正觉，于何时证悟之时，于一切时，即具有证悟彼真实之量。 此外，基位本来自器情果显现与大显现无间断之义。以世俗中九支所生之胜义相应誓言与智慧勇识视为殊胜友伴。 此外，于有相之本尊身形事物任何显现皆串习，如水中月般，觉性显空无别。见有相本尊数量之意，彼即观修有相自性本无。 此外，空性之智慧等五种智慧成就。于一种智慧亦生五种姓之色身，即种姓与智慧。五五具足亦是禅定，彼二之显现与大，任何所修，如是具足一尊身。彼即随所化之数量，个别化现。亦加持彼所化之相续。于彼化身无数不可思议者，乃具缘者心中显现之果。 此外，瑜伽自欲之思惟，虽欲有究竟之果，然彼等亦是勤作之果，乃不了义，非为了义，若执着于彼，则为偏执所染。以未证无为如是之故。 此外，知晓一切法性自显现为母，于三者所作之彼，以其为境，于殊胜道上。入行之入行次第二者，如前者所作续部所示。上师所授之表诠义，以得窍诀故，置于胜者之列。 此外，行部之行持等以三门而住行。如瑜伽部般，欲求加持本尊显现之传承之见。如行部般，勤作而入行，且容许见行上下二者。此乃禅定瑜伽之行持，或此处本尊（藏文）， 咒语（藏文）， 意（藏文）之义。 རྒྱའི་དེ་（藏文）khonanyid（梵文罗马拟音） तत् सत्यम् (梵文天城体) （彼真实）四者中任何安住者。彼即果为道而入行。虽欲自欲证悟之究竟地，然以未证无为之终极地故，乃有为有相之果。虽成熟亦不生究竟之果。如频婆果之