Chinese
我已将此书写成，作为所有存在的基础。因此，任何瑜伽士，谁能掌握不退转的伟大把握的程度，他将获得解脱。为了达到那个程度，凭借上师的智慧口诀：因为自己的觉性是本尊，所以不需要依赖其他的本尊。通过介绍自明觉性的要点，他能直接看到觉性的意义。现在，当这位瑜伽士生起身语意的快乐温暖时，就像如意宝珠一样，他能满足各种体验的需求。因此，所证悟的意义是无垢的，超越了由各种分别念所构想的言语，无论是“是”或“不是”，无论是“有”或“无”。因此，他远离了对言语的执着，以及认为一切都是概念的念头，甚至远离了“是”或“不是”的想法，不依赖于任何一边。如此证悟，放下山王，放下大海，放下显现，放下觉性。方法是四种训练的瑜伽士的见地、禅修、行为和果，在四者中生起的把握中，觉性融入了真正的精华明灯之中。首先，展示了圆满次第大圆满显现的基础。现在，第二，展示了在轮回法的大圆满虚空中超越痛苦。当忆念和知识超越痛苦时，等等。忆念是通过心的活动收集突然产生的念头。知识不是从忆念对象中产生的错误的知识，而是对原因和特征有明确认识的正确知识，以及对显现自性的认识。当这些烦恼等超越痛苦时，当超越了恶分别念的各种行为时，执着于言语的推测和表达的界限，以及执着于自我的所有事物都将自行耗尽，无法找到言语。因此，与五蕴、十八界和十二处相关的外在自我超越了痛苦，从其行为的尽头，即轮回的依赖中，当不执着于能取和所取而超越时，元素自
English
I have written this as the basis for all that exists. Therefore, any yogi who masters the extent of the great assurance of non-retrogression, he will be liberated. To reach that extent, through the wise instructions of the lama: Because one's own awareness is the deity, there is no need to rely on other deities. By introducing the key point of self-cognizant awareness, he directly sees the meaning of awareness. Now, when this yogi experiences the warmth of bliss in body, speech, and mind, like a wish-fulfilling jewel, he fulfills various needs and desires of experience. Therefore, the meaning of realization is stainless and transcends words conceived by various discriminating thoughts, whether it is "is" or "is not," whether it is "exists" or "does not exist." Therefore, he is free from attachment to words and the notion that everything is a concept, and even free from the idea of "is" or "is not," not relying on any extreme. Thus realizing, letting go of the king of mountains, letting go of the ocean, letting go of appearances, letting go of awareness. The method is the view, meditation, conduct, and result of the yogi of the four trainings, in the assurance arising from the four, awareness is included in the true essence, the lamp itself. First, the basis for the manifestation of the Great Perfection of the fruition is shown. Now, secondly, the transcendence of suffering in the Great Perfection expanse of cyclic existence is shown. When memory and knowledge transcend suffering, and so on. Memory is the collection of sudden thoughts through the activity of the mind. Knowledge is not the mistaken knowledge arising from the object of memory, but the correct knowledge that has definitive understanding of cause and characteristics, and the knowledge of the nature of appearances. When these afflictions and so on transcend suffering, when one transcends the various actions of evil discriminating thoughts, clinging to the speculation of words and the limits of expression, and all clinging to self will exhaust themselves, and words cannot be found. Therefore, the external self bound by the five aggregates, eighteen elements, and twelve sources transcends suffering, from the end of its actions, the dependence of samsara, when one transcends without clinging to the grasper and the grasped, the elements themsel
Chinese
由于觉醒的关键，显现世间一切为法性安乐的净土，这是从束缚中解脱的关键。从内在显现产生的眼等五根，以及色等五境的所取和能取超越了痛苦，从对它们的恶分别中，境与心二者都超越时，知晓一切法自明无执，因此在胜妙手印中，自身显现为大享用。再次，从它们的分别执着部分产生的音声所说、语词所说等的执为概念的分别超越了痛苦。从它们的恶行造作的迷乱轮转中超越之时，从所有外在粗大的显现中到达彼岸。如是，第二，轮回之法的类别，已显示于大圆满的虚空中超越痛苦。现在，第三，所依的道之法，在果位自圆满的大圆满虚空中超越痛苦的教法是，以“见、修、行”等来显示。也就是，从无所执著的见解产生的证悟，和从无所缘的禅修产生的证悟，以及从无取舍的行为产生的证悟，以及它们的体验超越了痛苦，从对它的执着恶分别，被见修束缚中超越之时，现在不需要特意进行禅修，因此由于勤作的忆念自灭，所以在三界中不显现。再次，它们所依的境法，以及证悟它的智慧之味超越了痛苦，从它的歧途和堕落恶行中超越之时，一切都明现为身，因此由于不执著于天神的身体，以空性印玺印持而自证显现。证悟它的一部分所产生的体验超越了痛苦，从对显现的执着恶分别中超越，在法性穷尽之时，生起和感受之门也自己止息了。再次，体验所依的功德部分所产生的，内外之热，以及身语意的征相是显现穷尽，它的安乐超越了痛苦，从对它们的贪执和执着恶分别中超越之时，由于身体不显现，所以烦恼也自己止息，境和
English
Due to the key of awakening, the appearance of all phenomena and existence as the pure land of Dharma-nature bliss is the key to liberation from bondage. When the five faculties such as the eye, arising from inner appearances, and the grasped and grasper of the five objects such as forms, transcend suffering, and when both object and mind transcend from evil thoughts about them, one knows all dharmas as self-luminous and without grasping, so in the supreme mudra, one's own appearance is a great enjoyment. Again, the conceptualizations that arise from the part of their conceptual grasping, such as sound that is spoken, words that are spoken, etc., which are grasped as concepts, transcend suffering. When one transcends from the delusory cycle of their evil actions, one goes beyond all coarse outer appearances. Thus, secondly, the categories of cyclic existence have been shown to transcend suffering in the expanse of the Great Perfection. Now, thirdly, the teachings on the path of reliance, which transcend suffering in the expanse of the Great Perfection of self-completion as the fruit, are shown by means of "view, meditation, and action," and so on. That is, the realization arising from the view without grasping, and the realization arising from the meditation without object of focus, and the realization arising from the action without acceptance or rejection, and the experience of them transcend suffering, and when one transcends from the evil thoughts of attachment to it, bound by view and meditation, now there is no need to deliberately meditate, so because the effortful mindfulness is self-exhausted, it does not appear in the three realms. Again, the objects of reliance and the taste of wisdom that realizes it transcend suffering, and when one transcends from its deviations and evil actions that cause downfall, everything is clear as the body, so because one does not grasp the bodies of the deities, self-awareness dawns sealed by the seal of emptiness. The experience arising from the part of realizing it transcends suffering, and having transcended from the evil attachment to appearances, when the Dharma-nature is exhausted, the doors of arising and feeling also cease by themselves. Again, arising from the part of the qualities that rely on experience, the inner and outer heat, and the signs of body, speech, and mind are exhausted in appearance, its bliss transcends suffering, and when one transcends from the attachment and evil clinging to them, since the body does not appear, the afflictions are self-exhausted, and the objects and
Chinese
所有习气都已清空。如是说，道之诸法于果位自圆满，于大圆满之界中示现寂灭。现在，第四，于灭尽之法性中，轮涅任何处皆不执着，示现心髓大圆满自成熟。此灭尽之法性，以行持生起与自圆满等显示。如是，四相中最为殊胜之法性灭尽之法，行持之补特伽罗，有漏不显现而证悟成佛，即是密咒生起次第与圆满次第二者于自身圆满。因此，安住于此果位自圆满心髓之具缘者，谁能见之？即是基位大圆满不离其义。如是之证悟，乃三世诸佛之果位普贤王如来之体性。因此，于此三世诸佛之果位谁若串习，亦将成为具德金刚持。又，于基位自显现错乱之时，原始本初之佛，本来清净无垢之法身佛，从光明之管中自生自显现。彼于圆满之时，亦获得诸佛事业之自性，从五种秘密中生起之大胜者之二身无离无合。现在，彼亦知晓不退转于三界之瑜伽士，以智慧之力圆满故不住于心识，具足寂灭之力量之具缘者，已达密咒之果位之量，与普贤王如来我等同等。如是，于第三摄义中，轮回顿然清净之大圆满果位，于寂灭之界中，无有未解脱者而示现，分为四而示现。于章节之正文中，分为三义而示现。如是，于普贤王如来等名号之时示现。此乃意指摄义，即心髓之显示，以及道与俱全之显示，以及果位自解脱之显示，分为三摄义，称为界，即法性。第五，乃显示数字之差别。圆满，乃不可言说。饿鬼之生处乃是。
English
All habits have been emptied. Thus it is said that all the dharmas of the path are self-perfected in the fruition, and nirvana is shown in the realm of the Great Perfection. Now, fourth, in the exhausted Dharma-nature, there is no attachment to samsara or nirvana, and the essence of the Great Perfection is shown to be self-matured. This exhausted Dharma-nature is shown by the practice of arising and self-perfection, and so on. Thus, the most special of the four appearances, the Dharma of the exhausted Dharma-nature, the practitioner who practices it, without the appearance of outflows, attains enlightenment, which is the self-perfection of the two stages of the secret mantra, the arising stage and the completion stage. Therefore, who can see the fortunate one who abides in this essence of the self-perfected fruit? It is the Great Perfection of the base that does not deviate from its meaning. Such realization is the nature of the fruit of all the Buddhas of the three times, Samantabhadra. Therefore, whoever practices this fruit of the Buddhas of the three times will also become the glorious Vajradhara. Moreover, when self-delusion arises from the base, the original Buddha, the primordial protector, the immaculate Dharmakaya Buddha, arises and manifests spontaneously from the tube of light. At the time of completion, he also attains the nature of the activities of all the Buddhas, the two bodies of the Great Conqueror arising from the five secrets, without separation or union. Now, the yogi who knows that he will not regress in the three realms, because of the perfection of the power of wisdom, does not abide in the mind, the fortunate one who possesses the power of nirvana, has reached the measure of the fruit of the secret mantra, and is equal to me, Samantabhadra. Thus, in the third condensed meaning, the Great Perfection fruit of the sudden purification of samsara, in the realm of nirvana, there is no one who is not liberated, and it is shown in four parts. In the text of the chapter, it is shown in three meanings. Thus, it is shown at the time of the names of Samantabhadra and so on. This refers to the condensed meaning, that is, the display of the essence, the display of the path and all that goes with it, and the display of the self-liberation of the fruit, divided into three condensed meanings, called the realm, that is, the Dharma-nature. Fifth, it shows the difference in numbers. Perfection is unspeakable. The place of birth of the preta is.
Chinese
本体，定义，分类，以及行为的差别，通过这四点来阐述。其中，饿鬼的本体依赖于心，从而产生各种各样的行为。定义是，食物和饮料在心中时时刻刻被渴求，因此被称为饿鬼。也就是说，心中不能容忍不是食物和饮料的东西。如果梦中显现食物和饮料，或者看到未经加持的食物，虽然看起来很近，但景象会发生改变。这些又通过寿命的长短，欲望的差别，所处地方的特点，身体的特点，以及景象如何显现这五个方面来阐述。分类的话，有居住在世间的饿鬼，以及在空中游荡的饿鬼。所处的地方是：从先前所说的瞻部洲的中心向外五百由旬的地方，有外障饿鬼的住所。经中说，认为在其他的洲也有，这个说法是正确的。也就是说，在名为地下有情洲的地方，有外障饿鬼；在那里的南方，在贪欲洲有内障饿鬼；在西方，在忆念洲有突发饿鬼；在北方，在执着洲有特别负累的饿鬼。在空中游荡的饿鬼是：这两种是在空中游荡，如同习气、记忆、梦境的身体一般。各自的根和肢体都齐全，并且能够游荡。这是因为受到先前习气的影响，身体各不相同，并且因为是意所形成的身体，所以能够变幻成各种不同的形象。这些又通过它们的差别，寿命的长短，来世业力的接受方式，以及前世业力的因缘等等来阐述。所处的地方的饿鬼有四种：外障饿鬼，内障饿鬼，突发饿鬼，以及特别负累的饿鬼。其中，外障饿鬼的寿命可以达到一万年。欲望的差别是，仅仅因为口渴难耐而渴望食物。行为的差别是，前世偷盗和享用他人的财物和食物而导致的。身体是十六肘高。景象是，从很远的地方看到食物和饮料，当走到跟前时，却看到火星般微弱的光芒，无法食用，所看到的饮料是脓血和黄水。内障饿鬼的寿命有一百万。