English
It is called the enlightenment of the unobstructed manifestation of the six aggregates of consciousness, both internal and external. Samantabhadra, the collector, has shown me that the equality of all dharmas, without any conceptualization, has arisen in the lineage. Therefore, the meditation without an object of focus is the key to not needing to fabricate. In the mind itself, which is free from the fear of falling into samsara, the fear of the suffering of hell and evil destinies, and the fear of the perversion of the actions of this world, the appearance of hope for the Buddha and nirvana, and freedom from the fear of falling into evil destinies, is the nature of innate liberation. By the key of not needing to reconstruct, placing the appearance upon the appearance, it is called the enlightenment that possesses the confidence of not regressing in the three realms. Samantabhadra, the collector, has shown me that the meaning of all dharmas transcending effort has arisen in the lineage. Therefore, the view without grasping is the key to not needing effort. In the mind itself, which is free from the appearance of attachment to the individual qualities of desire, the appearance of attachment to one's own view and meditation, and the appearance of various movements of mind and thought, the appearance of the subtle part of grasping afflictions as self in the single bindu of the Great Perfection is the enlightenment of the Great Perfection, because it is free from mental proliferation, signs, and all times. Samantabhadra, the collector, has shown me that having found the confidence of transcending hope and fear in all dharmas, therefore, on the fruit of no abandonment and attainment, it is said that there is no need to accomplish. Thus, in the second chapter, after establishing the absence of various minds and directly indicating the nature of mind, now, in the third chapter, summarizing these, indicating the necessity of mind, that is, indicating such self-purifying enlightenment and so on. Thus, the mind indicated above, as such, the entity is self-purifying, therefore, in the enlightenment that abides naturally in the nature of reality, self-liberation is when the mind is also established on appearance. Thus, the yogi who has arisen in the lineage also gains mastery over his own mind, and he is also liberated from the bonds of defilements of afflictions that bind his body and mind. Thus, in the first chapter of the condensed meaning of the branch, it is shown in three parts. Now, in the second chapter, indicating the mind itself as the existing appearance, including questions and answers, divided into two, that is, indicating the question,
Chinese
这是回答的阐述。提问的阐述是：从“此后菩萨”等开始阐述，此后菩萨由结集者以清净的意乐提问。关于“光明普遍无边”等七个词，可以通过文本理解。通过这些阐述了提问，现在阐述回答分为两部分：存在本身的阐述和结尾的总结。存在本身的阐述是通过世尊所说的“大心”等来阐述的，世尊是指向密咒的功德。所说是为了在此处进行总结，那么是对谁说的呢？是对结集者大菩萨光明普遍无边说的。以我转变轮回的方式，以我自生的智慧，显示一切法存在于心性中，我，心髓菩提心显现，遍及存在的空性皆清净。遍及道的存在，是身和智慧。遍及果的存在，是本体本来清净。遍及显现的存在，是任运自成。遍及空性的存在，是无实空明。遍及各个境的存在，是动摇清澈。这些是这样的，这些都是显现为明觉的游舞，也就是因为有迷惑的生起，所以任运成就本初圆满，因为法性有生起，所以本初解脱自性圆满，因为体验有生起，所以自显现的生处圆满，因为智慧有生起，所以自知解脱清净，因为见修行有生起，所以在心性上，众生显现为天、非天、人、旁生、饿鬼和地狱六道。天和人等身体各异的形象，天自身也有欲望、色和无色。同样，非天自身也有四种不同的形象。人也有四大部洲不同的形象，在赡部洲自身也有111种不同的形象。同样，旁生自身也有无数种不同的形象。这样，饿鬼有四种，地狱有二十一种。这些各自执持各自的形象，也就是外器世界的显现，土地、石头、山和岩石形成形象，内情的众生的显现成熟为形象。
English
This is the explanation of the answer. The explanation of the question is: starting from "Then, the Bodhisattva," etc., it is explained that the Bodhisattva is asked by the compiler with pure intention. Regarding the seven words such as "Light, universally infinite," it can be understood through the text. Having explained the question with these, now the explanation of the answer is divided into two parts: the explanation of existence itself and the concluding summary. The explanation of existence itself is explained through the words of the Blessed One, such as "Great Mind," etc. The Blessed One refers to the qualities of the secret mantra. What is said is for the purpose of summarizing here. So, to whom is it said? It is said to the compiler, the great Bodhisattva, Light, universally infinite. By the way I reverse samsara, by my self-born wisdom, showing that all dharmas exist in the nature of mind, I, the essence, the Bodhicitta, manifest, pervading the emptiness of existence, all pure. The existence pervading the path is body and wisdom. The existence pervading the result is the essence, primordial purity. The existence pervading appearance is spontaneous accomplishment. The existence pervading emptiness is insubstantial clarity. The existence pervading each realm is the movement becoming clear and lucid. These are like this, these are all appearing as the play of awareness, that is, because there is the arising of delusion, therefore spontaneously accomplished, primordially complete, because there is arising of the nature of dharma, therefore primordially liberated, naturally complete, because there is arising of experience, therefore the place of arising of self-appearance is complete, because there is arising of wisdom, therefore self-knowing liberation is pure, because there is arising of view and meditation, therefore in the nature of mind, beings appear as gods, demigods, humans, animals, hungry ghosts, and hell beings, the six realms. Gods and humans, etc., have different bodies and forms. Gods themselves also have desire, form, and formlessness. Similarly, demigods themselves also have four different forms. Humans also have different forms in the four continents, and in Jambudvipa itself there are 111 different forms. Similarly, animals themselves also have countless different forms. Thus, hungry ghosts have four forms, and hell beings have twenty-one. These each hold their own forms, that is, the appearance of the external world, land, stones, mountains, and rocks forming forms, the appearance of the inner sentient beings maturing into forms.
Chinese
由于事物之边和无有之空性之边，以及有无二相之边，常恒坚固之边，断灭无尽之边，常断坏灭聚合之边都圆满了，故称大圆满为离边。六聚显现是止息，其止息故，识于异处之境止息故，于平等性自明中可观之心性，上界六道之形虽异，然若如实观察，则自显为无常之因，故于胜义自性之面上，如此显现者，乃是无自性之法性，离戏论之生起。譬如梦中所见之景象，于醒时非真一般，心性之显现圆满显现为种种，故大圆满自显自解脱，于本解脱大之中无有重立之基，故称众生于自地解脱。于具有生、灭、住之戏论之心性上，乐、苦、善、不善、授记、不授记，以及种种显现自生，眼、耳、鼻、舌、身五者各自之显现中，于色、声、香、味、触之自所取分，若未舍弃执持与耽著，则以圆满于初始道中策发之，故称自在之大圆满。如此显现，亦可显示为空性，如是则可见，于显空任何一边皆可显示之心性上，言说之声、安住之声、世间之语、过去之词、假立之名等皆自生，故思维之名相流转，分别之名相特征，言词之名相戏论之念皆于自处清净，故根本上师之口诀成为要诀，未于经中宣说，且对声闻等小根器者保密圆满，故大圆满以语言不能成佛之要诀，不依赖闻思之义。
English
Because the edge of things and the edge of emptiness without existence, and the edge of duality of existence and non-existence, the edge of permanence and solidity, the edge of endless annihilation, and the edge of the aggregation of permanence, annihilation, and destruction are all complete, the Great Perfection is called being free from edges. The appearance of the six aggregates is cessation. Because of its cessation, the consciousness ceases in different places. Therefore, in the self-awareness of equality, the mind-essence can be seen. Although the forms of the six realms of the upper realm are different, if observed correctly, they appear as the cause of impermanence. Therefore, on the face of the ultimate self-nature, what appears in this way is the nature of non-self-existence, the arising of freedom from elaboration. For example, just as the dream seen in a dream is not true when awake, the manifestations of the mind-essence completely appear in various ways. Therefore, the Great Perfection is self-manifesting and self-liberating. In the Great Primordial Liberation, there is no basis for re-establishment. Therefore, it is said that beings are liberated from their own ground. On the mind-essence that has the elaboration of birth, cessation, and abiding, happiness, suffering, good, non-good, prophecy, non-prophecy, and various appearances arise spontaneously. In the appearances of the five senses of eye, ear, nose, tongue, and body, if one does not abandon the grasping and attachment to the self-grasped part of form, sound, smell, taste, and touch, then one is urged on the initial path with completeness. Therefore, it is called the Great Perfection of self-liberation of the senses. In this way, what appears can also be shown to be emptiness. Thus, it can be seen that on the mind-essence that can be shown on any side of appearance and emptiness, the sound of speech, the sound of abiding, the language of the world, the words of the past, and the names of imputation all arise spontaneously. Therefore, the names of thought flow, the names of discrimination are characterized, and the thoughts of elaboration of the names of words are all purified in their own place. Therefore, the oral instructions of the root guru become the key, which is not declared in the scriptures, and is completely secret to the lesser beings such as the Shravakas. Therefore, the Great Perfection, with the key that enlightenment cannot be achieved through language, does not depend on the meaning of hearing and thinking.
Chinese
在显现中，各自在各自的位置上不混杂，在自己的位置上清晰且没有分别念的状态中圆满，因此称为从五大束缚中解脱的大圆满。此外，在轮回中，对于具有涅槃之传承的心性，显现清晰和不清晰，以及快乐和痛苦，以及存在与不存在、常与断的蕴各自显现时，如果不执著于世间内外，法性母的显现是外境，觉性子的显现是心性，两者不被分别念所染污，在二者大双运自相连属的状态中，瑜伽士在自己的相续中，于一切时中不忘失，具足总持而圆满，因此，无论如何观察大圆满的自性，都是成佛的关键。各种各样的外境显现，以及各种分别念的五根境，即色、声、香、味、触所对的心性，被三种烦恼束缚的显现等，六识的对境各自显现，因此在各自的对境上，我和我所的执著二者自然清净，因此不落入任何思辨，即色、声、香、味、触、法六境，色性自身显现自身解脱，同样，声性自身显现自身解脱等等，各自圆满。语言的表达是戏论，意识的表达是相，以及存在于烦恼表达中的心性，对于各种分别念，存在于传承讲解中的是外在戏论的断除，存在于预言中的是内在戏论的断除，存在于口诀指示中的是秘密戏论的断除，这三者互相依赖，本体上是一，各自的意愿连同成就的部分一起圆满，因此，大圆满本身从不同的所诠释中解脱，因此无论如何观察，都说是花朵生长。将心安住在无分别念的状态和相接近寂灭的状态中，安住在可以修习的心性上，对于任何不可得的分别念，通过调整心的分别念而安住于寂静，并且心在自身上自然生起胜观，因此，心安住于平等，并且之后不再产生任何执著，目标在于内在。