Chinese
因此，一定会在体验中显现出在技巧方面也无法获得的功德。然后，通过修习上述五十六种要点，并将其托付给非自我的智慧，如果不束缚于未来的傲慢，不诋毁他人的见修行，就不会产生超越自我的体验。如果这样安住，对于现在执着于自我的傲慢，尤其是在认为自己低下时，无论如何也不要贬低他人，也不要赞美自己。傲慢自解脱的法性，在三时中法性不显现，以平等性使傲慢完全清净，过失自解脱为功德，真实安住，一切法平等无别地成就，这叫做“过失自解脱为功德”。如是，依靠第八个过失自解脱为功德的要点，显示了傲慢自解脱。现在，第九个是遣除一切爱憎，依靠对贪恋之财远离欲望的要点，显示了贪欲无自性，即以“过去的贪欲”等来显示。再次，圆满了先前应做的次第，又在七八天里，将先前与心意相合的殊胜朋友，或者所贪恋的财物等放在心中，然后在之后的口诀中，以空性、无我、无自性来印封。这样做了，过去的贪欲，贪恋的念头和欲望，就会厌恶心识的变动，并且产生无贪恋，从而获得从执着境中解脱的证悟。然后，再在同样的天数里，将一切法安住在自显自解脱中，不要产生寻求的念头和欲望的想法。这样做了，贪欲自身通过贪欲而解脱，因此，未来的贪欲显现的因，以及从境缘中产生的，以及缘于境的，都通过忆念来知晓，即通过断定一切法无生，安住在无生自解脱的境界中。然后，在一切时中，都要将心安住在一切法无贪自解脱的境界中。在一切行为中，也要依靠尽可能小的执着。对于其中的要点，一定要珍视在心中生起“无论如何也不需要”的想法。这样，如果恒常安住，现在的贪欲安乐自性
English
Therefore, it will definitely manifest in the experience the merits that cannot be obtained even in terms of skill. Then, by practicing the above fifty-six key points and entrusting them to non-self wisdom, if one is not bound by future arrogance and does not denigrate the views and practices of others, the experience of transcending self will not arise. If one abides in this way, especially when clinging to the present arrogance as self, and especially when thinking of oneself as inferior, one should never belittle others or praise oneself. The Dharma nature of self-liberation of arrogance, in the three times the Dharma nature does not appear, with equanimity making arrogance completely pure, faults self-liberated into merits, truly abiding, all dharmas equally and without distinction accomplished, this is called "faults self-liberated into merits." Thus, relying on the eighth key point of faults self-liberated into merits, the self-liberation of arrogance is shown. Now, the ninth is to dispel all love and hatred, relying on the key point of being free from desire for cherished wealth, showing that desire has no self-nature, that is, showing it with "past desire" and so on. Again, having completed the previous order of actions, again for seven or eight days, keep in mind the excellent friend who was previously in accordance with your mind, or the wealth you are attached to, etc., and then in the subsequent instructions, seal it with emptiness, selflessness, and no self-nature. By doing this, past desire, the thought of attachment and desire, will be disgusted with the changes of consciousness, and non-attachment will arise, thereby attaining the realization of liberation from the object of attachment. Then, again for the same number of days, place all dharmas in self-appearance and self-liberation, and do not generate thoughts of seeking and desiring. By doing this, desire itself is liberated by desire, therefore, the cause of the manifestation of future desire, as well as what arises from the object-condition, and what is focused on the object, are all known through mindfulness, that is, by determining that all dharmas are unborn, abide in the state of unborn self-liberation. Then, at all times, one should keep the mind abiding in the state of self-liberation without attachment to all dharmas. In all activities, one should also rely on as little attachment as possible. For the key point in it, one must cherish the thought that "there is no need for anything" to arise in the mind. In this way, if one abides constantly, the present desire is the happiness of self-nature.
Chinese
带走，将欲望带入自己的控制之下，并依赖于欲望和执着。显现不善的十种行为，这些都是从欲望的领域中，以欲望本身解脱出来。在欲望完全清净的法性中，于三时平等的状态下，一切法都安住于本然，欲望的相状在自身解脱，并且智慧得以增长。第九，通过厌恶美丑，依赖于对贪恋之财的离欲之要点，从而显示欲望的无自性。现在，第十，依赖于法性无为之要点，显示嫉妒在法界中平等。通过“过去的嫉妒”等来显示。此外，先前要做的事情都已完成。先前对我怀有敌意的敌人，应当在心中观想，之后以显空无别的印封印。这样做之后，过去的嫉妒，对于先前争吵的人，执着于将要点注入其中，连同自己的控制，自己的心紧紧地，连同智慧的摄取，没有抓住，这就是以嫉妒本身解脱嫉妒。然后，还要对一切众生修慈悲心。作为其缘起，对于其他先前没有争吵以及自性者，不要嫉妒、不要竞争、不要生起竞争之心。这样做，未来的嫉妒，连同恶念的投射和终结，连同心之支分进入，没有收集，这就是以嫉妒本身脱离嫉妒，一切显现平等而不混杂的体验在相续中生起。然后，在一切时处，对各种显现的因缘进行修心。像这样，直接的显现都作为道和智慧的助伴而升起，安住于此，现在以嫉妒，对于各种不同的对境，连同进入，不让离间和挑拨之语进入自己和他人，这就是嫉妒完全清净的法性。在那之中，一切法不落入任何一方，在远离偏颇的体验中，三时之中没有分离，这就是嫉妒本身从证悟平等性、远离边际的要点中产生。嫉妒本身安住于自性完全清净，本体达到离心，因此轮回没有在众生的敌人中成立。由于它没有成立，过去的自控于智慧
English
taking it, taking desire into one's own control, and relying on desire and attachment. Manifesting the ten non-virtuous actions, these are from the realm of desire, liberated by desire itself. In the Dharma-nature of desire's complete purification, in the state of equality of the three times, all dharmas abide in their natural state, the characteristics of desire are liberated in themselves, and wisdom increases. Ninth, by disliking beauty and ugliness, relying on the key point of detachment from coveted wealth, thereby showing the selflessness of desire. Now, tenth, relying on the key point of the unconditioned nature of Dharma, showing that jealousy is equal in the Dharma realm. It is shown through "past jealousy" and so on. Furthermore, the things to be done previously have been completed. The enemy who previously harbored hostility towards me should be visualized in the mind, and afterwards sealed with the seal of indivisible appearance and emptiness. Having done so, past jealousy, for those who previously quarreled, clinging to injecting the key point into them, together with one's own control, one's own mind tightly, together with the grasping of wisdom, not grasping, this is the liberation of jealousy by jealousy itself. Then, one should also cultivate loving-kindness and compassion for all sentient beings. As its cause, for other beings who have not previously quarreled and those who are self-natured, do not be jealous, do not compete, do not generate a competitive mind. Having done so, future jealousy, together with the projection and end of bad thoughts, together with the entry of the mind's branches, not collecting, this is the separation from jealousy by jealousy itself, the experience of all appearances being equal and unmixed arises in the continuum. Then, at all times, train the mind on various causes and conditions of appearance. Like this, direct appearances all arise as helpers of the path and wisdom, abiding in this, now with jealousy, for various different objects, together with entering, not letting divisive and slanderous words enter oneself and others, this is the Dharma-nature of jealousy's complete purification. In that, all dharmas do not fall into any side, in the experience of being free from bias, there is no separation in the three times, this is jealousy itself arising from the key point of realizing equality, being free from extremes. Jealousy itself abides in complete purity of self-nature, the essence reaches mindlessness, therefore samsara is not established in the enemies of sentient beings. Because it is not established, the past self-control in wisdom
Chinese
不显现。因为不显现，所以领悟一切法无二，获得从烦恼中解脱的把握，通达无取舍之义。通达此义，便称为融入轮涅无二的伟大境界。这些并非指某个人从一切方面修持一切法，而是指大多数人通过这样做而获得解脱。以上这十点，是对以共同要义之三的第二点所阐述内容的详细解释，即阐述了第三点。 现在阐述共同要义之四，即涅槃之法皆为三时平等性，远离边际。其中以内涵七点来阐述的第一点是：依赖三身不退转之要点，阐述三界各自解脱于本位，由“大菩萨”等来阐述。再次，呼唤结集者“大菩萨”。那也是因为在如幻之时，体验了轮回的种种痛苦，超越了将恶分别执为自我的束缚，从根本上清净，证悟本体为空性的自性大圆满瑜伽士，是将最初的本基，即无造作的法性普贤王如来，作为轮涅一切的本源，或者说是无造作而自然生起的。因此，在过去时，对于法身、报身、化身这三身，以法身的法身，报身的报身，化身的化身来确定最初的根本，断除分别念，使分别念转为法性。未来时，在法性的中阴阶段，依赖法身的报身，报身的报身，化身的报身，依赖上师的口诀，如先前熟悉之后见到而认识一样，依赖于不修而安住之义。现在时，依赖法性现前而实修，法身的化身，报身的化身，化身的化身这三者，享用体验越来越增上，这是将过去、未来和现在安住之诸佛的果位，在密咒道上显现，作为根识的对境。这表明三时法性无为，事物安住于平等性中。
English
It is invisible. Because it is invisible, one realizes that all dharmas are non-dual, attains the confidence of being liberated from afflictions, and truly arrives at the meaning of having no acceptance or rejection. By arriving at that, it is called attaining the great state of being inseparable from samsara and nirvana. These are not about one person meditating on everything from every aspect, but rather that most people are liberated by doing so. These ten points are a detailed explanation of what is taught by the second point of the third common meaning, that is, the third point is explained. Now, the fourth common meaning is explained: all the dharmas of nirvana are the equality of the three times, free from extremes. The first of the seven inner meanings that explain this is: relying on the key point of the three kayas being irreversible, it is explained that the three realms are liberated in their own places, which is explained by "Great Bodhisattva" and so on. Again, calling out to the compiler, "Great Bodhisattva." That is also because, in the time of illusion, experiencing the various sufferings of samsara, the yogi of the Great Perfection of self-nature, who has transcended the bondage of clinging to evil thoughts as self, is pure from the ground up, and realizes the essence as emptiness, takes the original ground, the unconditioned Dharmata Samantabhadra, as the source of all samsara and nirvana, or arises naturally without being conditioned. Therefore, in the past, for the three kayas—Dharmakaya, Sambhogakaya, and Nirmanakaya—by fixing the Dharmakaya of Dharmakaya, the Sambhogakaya of Sambhogakaya, and the Nirmanakaya of Nirmanakaya, cutting off the root of the beginning, the conceptual thoughts are transformed into Dharmata. In the future, in the bardo of Dharmata, relying on the Sambhogakaya of Dharmakaya, the Sambhogakaya of Sambhogakaya, and the Sambhogakaya of Nirmanakaya, relying on the guru's instructions, like recognizing something seen later that was previously familiar, one relies on the meaning of abiding without meditation. In the present, relying on the manifestation of Dharmata, one practices, and the enjoyment and experience of the three—the Nirmanakaya of Dharmakaya, the Nirmanakaya of Sambhogakaya, and the Nirmanakaya of Nirmanakaya—increase more and more. This is making the fruit of the Buddhas who abide in the past, future, and present manifest on the path of secret mantra, as the object of the senses. This shows that the unconditioned Dharmata of the three times is equal, and things abide in equality.
Chinese
这就是所谓的本来就安住的自性。首先，依靠三身不退转的关键，显示了三界各自解脱。现在，第二个是依靠显现执持相的五种智慧，显示了断除三有的命根。如“对于过去的五种智慧”等所显示的那样，过去的是任运成就的功德显现为镜子般的智慧，以及平等性，妙观察，成所作，和法界性这五种智慧，都具备了基位自解脱。法性母子相遇，轮回世间的显现自然止息，断除三有的命根，三界从根本上脱离。未来的是在法性中阴，即使成所作的功德没有圆满，也是马马虎虎。法界性智慧等五者，如同将金刚萨埵空明之路的顶端，与任运成就的珍宝平等地交付一样，如同以前相信的母亲怀抱中投入孩子一样依靠，对于世间毁灭之法，如同流星划过天空一样，通过超越痛苦，从而超越了世间的法则。现在的是在清净的虚空灯中，五种智慧的自性光芒显现出五种颜色，因此，现在依靠串习的力量而熟悉，因此，在此不显现有漏而成就佛果，因此，将此世和来世的虚空作为道路，就是熟悉和串习。由此，四种显现依次生起，三有的法则也因此没有名称。如果给它命名，觉性自然明亮，因此，在此，体验的显现中，明亮的光向上竖立，光芒四射，碎片等融入虚空，这被称为一个显现止息，一个显现产生，一个显现安住的处所，三时虚空觉性无有分离，在平等性中，自己的觉性智慧和三个真实的本体相遇，成为智慧母子相合的幸运者。如是，第二个依靠显现执持相的五种智慧，显示了断除三有的命根。现在，第三个是依靠觉性不改变的关键，显示智慧母子相合，如“对于过去的觉性”等显示了时间，过去觉性是基位所为和