English
Since there is no appearance whatsoever, it is called self-luminous in its own state. Where? The mind that discriminates between inner and outer, attachment, and holds onto various dualistic appearances, does not exist in the knowable. Therefore, the teacher Samantabhadra, I do not exist, how could my wheel of karma and the past exist? Therefore, since there is no Dharma and no individual, it is called the ground of self-perfection of Dharma-nature. Since there is no outer space, there is also no inner self-awareness wisdom. Since that itself does not exist, the secret body also does not exist, so it is called Dharma-nature that is free from the key points of practice. Then, for that basis of essence that is pure from the beginning, the key point that virtuous actions cannot protect is because it transcends the limits of habitual tendencies. It is also said: Unattached to the nature of space, space is free from the very arising. Thus. Even if one engages in the ten non-virtuous actions, the key point that one is not stained by the ripening of non-virtue is because the wisdom of self-arising does not abide in the limits of karma. It is also said: If it is transformed by the power of karma, then there is no self-arising wisdom. Thus. For such a Dharma-nature, the key point of having no life force is because it transcends the boundary between birth and death. It is also said: Killing, not giving, taking, and engaging in unchaste conduct. Thus. The object of cutting is because Dharma-nature transcends action and agent, so the object of what is to be cut and the object of what is to be cut do not exist. For such a Dharma-nature, that which is the completely pure self-mind, because there is nothing to do and nothing to correct, there is no accumulation of merit as a cause, and because there is nothing to be attained and nothing to be taken, there is no accumulation of wisdom as a result. And so on, so there is no container and no place of accumulation. Why does it not exist? Because there is no Buddha and no sentient being. Therefore, since the place of self-continuum has no arrangement, the teacher Samantabhadra, I myself, do not exist. For such a one, since there is no means of teaching, there is also no retinue of listeners. Therefore, there is no realm of Buddha and sentient beings, and the three times of past, future, and present do not exist. Thus, secondly, it is shown that in the realm of Dharma and the nature of Dharma itself, nothing exists and it transcends dualistic appearances. Now, thirdly, the way of abiding of the non-existent Dharma-nature itself is shown, therefore, for "therefore nothing exists" etc.
Chinese
因为已经显示了。因为没有理由，所以，智慧自性的法与非法，以言语来说是空洞的，以思考来说，觉性在自性中是清晰的。以智慧本身来观察，任何自性都没有成立，所以是自生智慧我。最初也没有被任何人分开，所以没有超过一个明点。现在也没有被任何人分开，存在于显现中。那也是通过无数劫的智慧次第，没有布置超越世间的境地庄严而显现的。对于那样的显现，以事业和行为和作用，也没有被任何人分开，是无二清净的安住方式。因此，现在的显现，因为没有从法身中证悟出其他不同的，所以在自性一体中安住。以“三时平等性”来说明。智慧自性中没有被各种不同的分别念所玷污的心，因为普贤王如来我的境界不存在，所以阿赖耶识被称为脱离思虑。因此，智慧的明点觉性非常深奥，所以非常微细，因为是所有一切的生处，所以心髓安住。那智慧也是从空明无二分别中，法性自性大空性的原始光明，安住在无面无手的身相中，那本身从佛和众生二取显现不存在的本来清净之处，自然生起大悲。如是本来清净知道什么呢？存在于脱离无明等垢染部分的觉性本身中。不是世俗虚假的相，在法显现中，智慧如流水般，是胜义谛的真理的显现。这个有缘者见到就习惯了，我就是普贤王如来的儿子，这样在最初显现中开示。因此，内在普贤王如来的显现，原始未造作就是如此，所境一切清净，这都是自己觉性的自地，不要怀疑，这样教导。那又在什么境中显现呢？外在虚空，内在清净的明灯中聚集，五光的显现，一切都显现在法性一味界中。那样的从哪里显示呢？决定的大教言，决定结合续部，谁是有缘者修行，一定会在法性中阴获得成佛。这是那三者的总义。
English
Because it has been shown. Because there is no reason, therefore, the Dharma and non-Dharma of the nature of wisdom, in terms of speech, are empty, and in terms of thought, awareness is clear in its own nature. Observing with wisdom itself, no self-nature is established in anything, so it is self-born wisdom, myself. Initially, it was not separated by anyone, so it did not exceed a single bindu. Now, it is not separated by anyone, it exists in appearance. That is also through the wisdom sequence of countless eons, without arranging the adornment of a realm beyond the world, it is called appearance. For such an appearance, with actions, deeds, and activities, it has not been separated by anyone, it is the way of dwelling in non-dual purity. Therefore, the current appearance, because it has not been realized as different from the Dharmakaya, dwells in the oneness of self-nature. It is explained by "the equality of the three times." In the nature of wisdom, there is no mind defiled by various different conceptualizations, because the realm of Samantabhadra, myself, does not exist, so the Alaya is called being free from thought. Therefore, the bindu-like wisdom of awareness is very profound, so it is very subtle, because it is the source of all things, so the heart essence abides. That wisdom is also from the indivisibility of emptiness and clarity, the original radiance of the great emptiness of the nature of reality, dwelling in a form without face or hands, that itself, from the originally pure place where the dualistic appearance of Buddha and sentient beings does not exist, naturally arises great compassion. Thus, what does original purity know? It exists in the very awareness of the part that is free from the defilements of ignorance and so on. It is not the appearance of worldly falsehood, in the manifestation of Dharma, wisdom is like a flowing stream, it is the manifestation of the truth of ultimate reality. This fortunate one, having seen it, becomes accustomed to it, I am the son of Samantabhadra, thus it is taught in the initial manifestation. Therefore, the inner appearance of Samantabhadra, the original uncreated is thus, all objects are pure, this is all the self-ground of one's own awareness, do not doubt, thus it is taught. And in what realm does it appear? The outer space, gathered in the inner pure lamp, the appearance of the five lights, all appear in the single sphere of the nature of reality. From where is that shown? The definitive great statement, the definitive union tantra, who is the fortunate one who practices, will surely attain Buddhahood in the Bardo of the nature of reality. This is the general meaning of those three.
Chinese
因此，在展示了法性功德无与伦比之后，现在，第二个总义是展示法性清净，一切贤善皆从我而生，展示智慧的种种游舞显现。其中，以两个内涵来展示，首先是总的提问：从“此后菩提萨埵”等所展示的内容，在经文中已阐明。对于第二个问题的详细解答，以九个内涵来展示，首先是展示伟大奇妙的秘密游舞：从“此后导师普贤王如来说”等开始展示，说“赐予开示”即是回答之义。“菩提萨埵”等是对集结者的称呼。我所展示的调伏众生的方式是与各自的根器相适应。特别是，阿底的见解是无边无舍弃，因此以“享受事业”来启发眷属的理解。像你这样的奇妙之处在于，对于普通人和声闻、缘觉来说，此义非常隐秘。为什么隐秘呢？因为大圆满的意义不会在相续中生起，反而会妄加诽谤，由于异熟果报重大，所以是秘密的。自性是从造作中解脱的。大圆满是：本体、定义、分类和见行之差别。本体是不落入任何宗派，也不脱离印度。也就是说，不落入八乘次第的宗派之见中，那么，因为那些都不可舍弃，所以也不脱离印度。定义是轮回涅槃的一切法无不圆满，没有取舍、扬弃、建立，所以是圆满。如是，《心部》中说：“有边圆满，无边圆满。”伟大之处在于，与外道、断常见以及八乘次第的任何一者都不相同，所以是伟大；因为在其之上没有其他，所以称为大圆满。分类有四：安住之基的大圆满，言说之语，能说之基道，以及自性游舞的阿底。其中，安住之基的阿底是：自性任运成就的阿底，没有任何不住留，因此不脱离根本，也就是任运成就远离造作而圆满，因此不落入任何宗派。它本身被自生智慧所遍布
English
Therefore, after demonstrating the unparalleled qualities of Dharmata, now, the second general meaning is to demonstrate that the purity of Dharmata, all that is good, arises from me, demonstrating the various displays of wisdom's play. Among these, it is demonstrated with two meanings, the first is the general question: What is demonstrated from "Then, Bodhisattva," etc., is explained in the text. The detailed answer to the second question is demonstrated with nine meanings, the first is to demonstrate the great and wonderful secret play: starting from "Then, the teacher Samantabhadra said," etc., saying "bestowing teachings" means the meaning of answering. "Bodhisattva," etc., is the address to the compiler. The way I show how to tame sentient beings is to adapt to their respective faculties. In particular, the view of Ati is without extremes and without abandonment, so the understanding of the retinue is inspired by "enjoying activities." The wonderful thing about someone like you is that this meaning is very secret to ordinary people, Sravakas, and Pratyekabuddhas. Why is it secret? Because the meaning of Dzogchen does not arise in the continuum, but instead, it is falsely slandered, and because the result of ripening is great, it is secret. Nature is liberation from artificiality. Dzogchen is: the difference between essence, definition, classification, view, and conduct. The essence does not fall into any faction, nor does it deviate from India. That is, it does not fall into the sectarian views of the eight vehicles, so because those cannot be abandoned, it does not deviate from India. The definition is that all phenomena of samsara and nirvana are complete, without acceptance or rejection, denial or affirmation, so it is complete. Thus, in the Mind Series, it says: "The extreme of existence is complete, and the extreme of non-existence is complete." The greatness is that it is not the same as any of the heretics, eternalists, nihilists, or the eight vehicles, so it is great; because there is nothing above it, it is called Dzogchen. There are four classifications: the Dzogchen of the ground of abiding, the word of expression, the basis and path of the speaker, and the Ati of the play of nature. Among them, the Ati of the ground of abiding is: the Ati of self-existing perfection, there is nothing that does not abide, so it does not deviate from the root, that is, self-existing perfection is complete, free from effort and contrivance, so it does not fall into any faction. It itself is pervaded by self-arisen wisdom.
Chinese
所谓无偏之基，即是说它圆满了轮回与涅槃一切之基，所以称为圆满。那么，圆满的方式是怎样的呢？基以自解脱的方式圆满，也就是安住于自性而解脱，圆满超越了勤作。它的体性从一开始就是清净的，所以称为大。这个基不是通过努力而解脱，而是通过安住而解脱；这个圆满不是通过修习而解脱，而是通过安住而解脱，所以称为大。所诠释的词句之阿底是：六十二俱胝颂，界中有九十万颂，品有三万零五百，部有三。所诠释的内容如同虚空般无边无际。如此表达的方式，通过各种名称来表示，就是所诠释的内容。而这也没有超出词句的范围，所以称为词。在这其中，所诠释的内容没有不圆满的，所以称为圆满。它是一切乘之顶峰，所以称为大。能诠释的基道之阿底是：基，大圆满，不舍弃而安住于完全清净之中；道，阿底，当下显现；果，阿底，获得本初解脱、离于勤作之境。如果对此进行阐述，所谓基以转变束缚而说的阿底，如同基的实相不依赖任何勤作的利益或损害一样，在后来的修行者阶段，也说不需要任何努力就能解脱。也就是，基没有文字，所以不需要依赖词句；由于没有从它而来，所以不会被异熟所染污；由于它本身没有习气，所以没有轮回恶趣；由于通过言说无法到达它，所以说没有法等等。所谓道以正直的方式宣说的阿底是：说不需要死亡，进入密咒道就能确定成佛。这条道路也因为直接展示自明觉，所以是直见的。他们认为依赖上师的口诀就能解脱。所谓果以本初解脱宣说的大圆满是：像这样，所有被显现和声音所包含的法，从一开始就已经解脱了。所以，现在没有什么需要放弃或解脱的。不需努力，这样就是佛。没有什么需要从其他地方来或获得的。那么，对于本初自解脱的因，认识到自解脱