English
The senses appear unimpeded in their natural state, because phenomena and similar phenomena appear as undifferentiated. Moreover, from the very beginning, the feminine role of self-awareness has been in the sky. By recognizing the clear face of the realm, the key to the Dharma nature is that there is no turning back. Collector, I, Samantabhadra, have shown that the idea that all dharmas are self-aware and self-luminous arises in the mind. Therefore, the meaning of self-luminous equality does not diminish at any time. Thinking by focusing on different concepts, thinking by focusing on different phenomenal realms, thinking by focusing on different phenomenal realms without seeing the cause, and the mind of not thinking about karma and the movement of karma, not relying on external objects and inner mind, abiding in oneself, naturally accomplished, and not stopping anywhere. In the face of the five senses, the first appearance is natural and spontaneous, which is the meaning of the yogi arising unimpeded. At the time of arising, knowing the minds of others; at the time of abiding, knowing the order of the senses and wisdom; at the time of entering, knowing the death, transfer, lifespan, and birth of oneself and others. At the time of the return of sound, knowing the wisdom and the extent of view, meditation, and practice. Through the fundamental self-nature, etc., the idea of self-awareness being manifestly cultivated. Collector, I, Samantabhadra, have shown that the meaning of all dharmas being complete without abandonment is understood. Therefore, when various realms of spontaneous accomplishment appear, they transcend the discriminating mind of acceptance and rejection. In the mind of not being accompanied by different discriminating thoughts, not having the memory of sudden movements, not having the memory of the differences of afflictive emotions and karma, and not having the memory of sudden thoughts and actions, in the differences of previous and subsequent karma, the mover is self-purified. Phenomena are the appearance of self-appearance, and liberation also appears as abiding self-liberation. Therefore, clinging is in the samadhi of self-liberation. Collector, I, Samantabhadra, have shown that the meaning of all dharmas being self-manifestly pure arises in the mind of the collector. Therefore, the movement of liberation in movement is like hail in the sky. The thought of the mind, the arising feeling of clinging to self-appearance, and the memory of the mind appearing as different, and in the mind of the arising feeling of the karma of the movement of the wind appearing as different, without thinking about action and the actor.
Chinese
外境显现为胜观，即是风息内外运行自然止息之必要。往昔集结者普贤我所宣说，一切法皆得风心二无之权。因此，风息运行止息，乃是轮回涅槃一时止息之要诀。于事物粗细之显现而执取，于法与补特伽罗之我而执取，意念乃是无有疑惑之执取之心性。根门未闭而自显现，所执取者，乃是智慧之疑惑皆自清净之显现，是普贤之嬉戏无有止息，无有方所而显现，故为大圆满之定，于无有方所之境自显现。集结者，普贤我所宣说。往昔集结者，通达一切法皆不停止，于任何事物皆不分别之义。因此，以嬉戏无有止息之要诀，混合境心二无。于五根之各种分别念各自执取，于名相之戏论执着于自相续，于外境与内心分别之执取，于见修行自相续于心之境执着之执取皆无有之心性中，自之觉性自显现，故大圆满远离边之显现，于境心任何皆不止息，于境自性唯一不分别之密意。集结者，普贤我所宣说。一切法从自地解脱之义于相续中生起。因此，以自显现而无有境之要诀，生起有之空性心要。各种不适之念头痛苦，各种分别念执着于我，禅定之痛苦，于无有之心性中，远离于外境与内心二者之我执之显现，显现于显现上自安住，故于外六境不执着为我，于内心亦不执着为我。故大圆满不住于任何边之密意。集结者，普贤我所宣说。通达一切法皆远离勤作之义。因此，以安住而解脱，远离词句断绝之疾病，大圆满勤作之声
English
The appearance of outer phenomena as superior insight is the necessity of the natural cessation of the movement of wind in and out. In the past, I, Samantabhadra, the compiler, taught that all dharmas attain the power of the indivisibility of wind and mind. Therefore, the cessation of the movement of wind is said to be the key to the simultaneous cessation of samsara and nirvana. Grasping at the appearance of coarse and subtle objects, grasping at the self of phenomena and individuals, and the mind is the nature of mind without the grasping of doubt. Because the doors of the senses are not blocked, self-arising is grasped, and the appearance of the self-purification of all mental doubts is the unobstructed play of Samantabhadra, appearing without direction, hence the great perfection of samadhi, the self-arising of the realm without direction. I, Samantabhadra, taught the compiler. In the past, the compiler understood the meaning that all dharmas do not cease and do not discriminate against anything. Therefore, the key to the unobstructed play is said to be the mixing of the realm and mind into indivisibility. Grasping at the various discriminations of the five senses, grasping at the attachment to the self-continuum of the elaborations of characteristics, grasping at the discrimination of outer phenomena and inner mind, and in the nature of mind without grasping at the attachment to the realm of mind of the self-continuum of view and meditation, one's own awareness arises in oneself, hence the great perfection of the appearance of being free from extremes, not ceasing in any realm or mind, the intention of not discriminating in the sole nature of the realm. I, Samantabhadra, taught the compiler. The meaning of the liberation of all dharmas from their own ground arises in the continuum. Therefore, with the key of self-arising without a realm, the heart essence of existence arises. Various unpleasant mental pains, various discriminations grasping at the self, the pain of meditation, in the nature of mind without, the appearance of being free from the grasping of the self of both outer phenomena and inner mind is that appearance abides in itself upon appearance, hence not grasping at the outer six aggregates as self, and not grasping at the inner mind itself as self. Therefore, the intention of the great perfection not abiding in any extreme. I, Samantabhadra, taught the compiler. The meaning of all dharmas being free from effort is understood. Therefore, liberation through abiding, freedom from the disease of severed words, the sound of the great perfection of effort.
Chinese
远离污垢的关键。认为因是常有的，连同心识和自我；认为果是常有的，希望投生于梵天或自在天的眷属中；认为因是断灭的，认为心识是突然产生的；认为果是断灭的，认为心识融入元素后不再返回。这样，在无常断的心性中，将显现执着为有分别的法。不执着于好的身和智慧，不执着于坏的轮回恶趣中视为自我的显现，因为轮回无法舍弃，痛苦本身就在原地解脱。涅槃无法获取，快乐本身就因快乐而自解脱，因此称为远离业和习气的见解。过去世的集结者，我普贤王如来已经开示，因此领悟了一切法非一非异的道理。因此，智慧坚定于一，一切法超越取舍的关键。取是乐，舍是苦。因此，为了彻底理解意义，在无取舍的心性中，没有有、没有无、没有显现、没有空性、没有常、没有断的偏颇，无论如何显现，都在原地解脱的显现，是遍及轮回涅槃一切处，广大无边的见解。我普贤王如来向集结者开示，因此领悟了一切法平等无边际的道理。因此，无偏颇地，心性自然显现，轮回本身就在原地解脱的关键。这也是行为的执着远离贪恋的关键。烦恼的沉溺以各种方式流动，体验不清晰。元素导致的沉溺沉重，身体的力量衰弱。阻碍导致的沉溺，思绪繁多，无法安住。还有心识的掉举，流动繁多，无法安住于一。意识的生起感受的掉举，对各种境产生分别，却看不到其本质。元素紊乱的掉举，身体散乱，心无法安住于一。被魔障阻碍而掉举，身体游走，耗费心力，在没有这些的心性中，对任何事物都不分别不思虑，广大平等的大禅定是，根门自在，眼识的集合，以及耳、鼻、舌、身、意。
English
The key to being free from defilement. Believing the cause to be permanent, along with consciousness and self; believing the result to be permanent, hoping to be born into the retinue of Brahma or Ishvara; believing the cause to be annihilation, believing consciousness to arise suddenly; believing the result to be annihilation, believing consciousness dissolves into the elements and does not return. Thus, in the mind-essence that is neither permanent nor annihilated, the dharma that perceives appearances as distinct. Without attachment to the good body and wisdom, the appearance of not clinging to the bad samsara and lower realms as self, because samsara cannot be abandoned, suffering itself is liberated in its own place. Nirvana cannot be obtained, so happiness itself is self-liberated by happiness, therefore it is called the view free from karma and habitual tendencies. I, Samantabhadra, have taught the collector in the past, so he understood that all dharmas are neither one nor different. Therefore, when wisdom is firmly established in one, all dharmas transcend the key of acceptance and rejection. Taking is happiness, abandoning is suffering. Therefore, in order to fully understand the meaning, in the mind-essence without acceptance or rejection, there is no existence, no non-existence, no appearance, no emptiness, no permanence, and no bias of annihilation, no matter how it arises and appears, the appearance of liberation in its own place is the view that pervades all of samsara and nirvana, vast and boundless. I, Samantabhadra, taught the collector, so he understood the meaning that all dharmas are equal and without limit. Therefore, without bias, the mind-essence naturally arises, the key to samsara itself being liberated from its own place. This is also the key to the practice of detachment from clinging. The sinking of afflictions flows in various ways, and the experience is not clear. The sinking caused by the elements is heavy, and the body's strength is weakened. The sinking caused by obstacles is that there are many thoughts and one cannot settle down. Also, the agitation of the mind is that there is much movement and one cannot stay in one place. The agitation of the arising of the mind's feelings is that one discriminates against various objects but does not see their essence. The agitation of the disturbed elements is that the body is distracted and the mind cannot stay in one place. Being agitated by demonic obstacles, the body wanders and expends mental energy, in the mind-essence without these, not discriminating or thinking about anything, the great meditation of great equanimity is, the senses are independent, the collection of eye consciousness, and ear, nose, tongue, body, and mind.
Chinese
被称为明觉，即六种外内识聚无碍显现之觉悟。 普贤王如来我为集结者开示，一切法平等性，于任何皆不起分别之见解已于相续中生起。 因此，无所缘之禅修，是不需矫饰之要诀。 对于堕入轮回之忧虑，以及地狱恶道之痛苦生起之忧虑，以及此世俗之事颠倒之忧虑皆无有之心性中，对于佛陀与涅槃之期望，以及远离堕入恶道之忧虑之显现，乃是本自解脱之法性，以无须重塑之要诀，将显现安住于显现之上，即具有不退转于三界之把握之觉悟。 普贤王如来我为集结者开示，一切法超越勤作之义已于相续中生起。 因此，无所执之见，是不需勤作之要诀。 对于贪欲之各自对境之执着显现，以及见修行自相续之执着显现，以及意与心之种种动摇之显现皆无有之心性中，于大圆满独一明点上，将烦恼执为我之微细部分之显现，乃是远离心之戏论，以及相，以及一切时，故名为大圆满之觉悟。 普贤王如来我为集结者开示，于一切法中获得超越希冀与恐惧之把握，因此，于无须断证之果上，是不需修证之要诀。 如是，于第二品中，于种种心中确定无有，直接指示心性之后，现在，于第三品中，总结彼等，指示心之必要，即指示如是自净觉悟等。 如是，于上文所指示之心，如是实物自净，故于法性自性安住之觉悟中，自解脱乃是心亦确定于显现上。 如是，于相续中生起之瑜伽士，亦获得自在自心，彼亦从烦恼垢染束缚自身与心而解脱，如是，于支分之摄义第一品中，分为三而指示。 现在，于第二品中，指示具有之显现心性，包含问答，分为二，即指示提问，