Chinese
通达彼性一切所知，于一切法皆能遍知。对于寂灭涅槃亦不生起丝毫贪恋，更何况是轮回呢。以智慧能将一切众生安置于三种菩提中。以智慧与般若完全摄持，则世间一切皆得不尽。如是说。若具智慧则能获得解脱，故宣说应生起智慧。如是：具有智慧者以方便而得解脱，犹如以咒语加持毒药一般。若无智慧则反为方便所缚，犹如良药变为疾病而受痛苦一般。因此，应生起通达实相之智慧。如是说。《宝积经》中云：善现，具有智慧者以方便而得解脱。不具有智慧者则反为方便所缚。又《道歌藏》中云：若离悲心而入空性者，彼则不能获得殊胜之道。然仅修悲心者，亦将住于轮回而不得解脱。若有能结合二者之人，则不住轮回亦不住涅槃。又说：愚者为之所缚者，智者以此迅速解脱。如是，若能知晓一切法之自性，并精进修持，则能迅速解脱。圣《披甲庄严经》中云：若有人以大精进和勤奋来修持此无生、无灭、甚深之空性法，则能迅速精通菩萨之法界，获得圆满的陀罗尼和辩才，以及无上的佛法总集。诸佛世尊皆赞叹之，安住于清净戒律，清净忍辱，无上精进，无分别禅定，获得大智慧，并迅速现证圆满菩提，安住于菩提树下。四大天王持伞祈请转法轮，为天人示现大光明，并安置于无上菩提之中。如是说。如是宣说了六度之
English
Knowing the very nature of all that is to be known, one knows all things in every way. Not even a slight attachment arises in the mind towards nirvana, so what need is there to mention samsara? Through that wisdom, all beings are placed in the three bodhisattvas. Being completely grasped by wisdom and prajna, the worlds are inexhaustible. Thus it is said. If one possesses wisdom, liberation is attained, therefore it is taught to generate it. Such as: One who possesses wisdom will be liberated by skillful means, just as poison is treated with mantras. Without wisdom, one will be bound by skillful means, just as medicine itself becomes a disease and causes suffering. Therefore, generate the wisdom that realizes the true nature. As it is said in the Ratnakuta Sutra: "Subhuti, those who possess wisdom are liberated by skillful means. Those who do not possess wisdom are completely bound by skillful means." And in the Dohakosha: "Whoever enters emptiness devoid of compassion will not find the supreme path. However, even if one only meditates on compassion, one will remain in samsara and will not attain liberation. Those who are able to combine the two will neither remain in samsara nor remain in nirvana." And it says: "What the fool is bound by, the wise quickly liberate themselves from." Thus, if one knows the nature of all dharmas and strives diligently, one will quickly be liberated. In the Holy Sutra of the Display of Armor: "If someone cultivates this dharma of emptiness, which is unborn, unceasing, and extremely profound, with great diligence and effort, they will quickly become skilled in the realm of the bodhisattva's dharma, obtain perfect dharani and eloquence, and gather the supreme dharma. The Buddhas, the Bhagavat, praise them, they abide in pure morality, pure patience, unsurpassed diligence, non-conceptual samadhi, and having obtained great wisdom, they quickly attain perfect enlightenment and abide at the heart of enlightenment. The four great kings hold umbrellas and request the turning of the wheel of dharma, showing great light to gods and humans, and establishing them in unsurpassed enlightenment." Thus it is said. Thus, the six perfections have been explained.
Chinese
总结：现在是所有这些的总结。从布施到智慧，在六度波罗蜜多的修行中，应如了解幻化之人一样。以无缘三轮的二资粮，愿能获得寂静的胜者果位。如此，对于以六度波罗蜜多所摄持的任何善行，作者自身、行为的对象、所作的善行这三者，从开始做的时候就没有真实的执着，如果以如幻的智慧或如幻的观念来修持，就能迅速获得成佛。如《宝云经》中所说：对于任何不执着善行，以及如何行持不执着，以及不执着一切努力的方式，应积累福德和智慧的资粮。并且，应以如幻、如阳焰、如眼翳、如化身般的意念来随行。此外，如果以智慧来清净见地，以方便来清净行持，就不会有误入歧途的可能性，因此能毫不费力地成就佛果，并且也能成就如飞行虚空等悉地。如觉窝杰所说：如此见地不愚昧，行持极其清净时，就不会误入歧途，将会前往色究竟天。如是。第三部分的总义是回向善根：现在是为了众生的利益而回向善根。如是，以善妙祥云的乘骑，愿能良好地创造众生清净的庄稼，愿被轮回的罪恶所困扰而极度贫困的疲惫之心，今日得以休息！如是说。在智慧和无垢的虚空中，清净地生起善根的浓厚云层，降下极为清凉的法雨甘露之流，愿能创造众生专注于殊胜善法的庄稼，平息轮回中贫困的痛苦，并以菩提心的安乐而满足和休息！这是祈愿。愿在这被痛苦之火所焚烧的世间，降下无垢法雨甘露之流，使一切众生都能彻底领悟内心的殊胜之处，从而获得清凉的智慧之海！愿充满功德莲花的庄严之海，土地和道路
English
Conclusion: Now is the conclusion of all of these. From generosity to wisdom, in the practice of the six perfections, one should understand as if knowing an illusionary being. Through the two accumulations of non-conceptual three circles, may one attain the peaceful state of the Victorious One. Thus, for any virtue gathered by the six perfections, the agent himself, the object of the action, and the virtue done, these three, from the time of doing, without any clinging to truth, if practiced with a mind like an illusion or like a magical illusion, one will quickly attain Buddhahood. As it is said in the Sutra of the Jewel Cloud: "For whatever virtue is not fixated upon, and how to act without fixating, and in the manner of not fixating on all efforts, one should accumulate the accumulations of merit and wisdom." And also, one should follow with a mind like an illusion, like a mirage, like an optical illusion, and like an emanation. Furthermore, if the view is purified by wisdom and the conduct is purified by skillful means, there will be no possibility of straying onto the wrong path, thus one will effortlessly accomplish Buddhahood, and one will also accomplish siddhis such as flying in the sky. As Jowo Je said: "Thus, if the view is not deluded, and the conduct is extremely pure, one will not go on a mistaken path, one will go to the Akaniṣṭha heaven." So it is. The general meaning of the third part is the dedication of merit: Now, it is the dedication of merit for the benefit of sentient beings. Thus, by the vehicle of the auspicious cloud, may one create well the pure crops of sentient beings' minds, may the weary mind, greatly impoverished by the poverty of the faults of existence, rest today! Thus it is said. In the sky of wisdom and immaculate field, may the thick clouds of virtue, which have genuinely arisen from the roots of virtue, gather purely, and by the streams of nectar of the Dharma rain that falls exceedingly cool, may one create the crops of beings who are devoted to the excellent Dharma and virtue, pacifying all the suffering of poverty in existence, and may they be satisfied and rest with the bliss of the essence of Bodhi! This is the aspiration. In this world scorched by the fires of suffering, may the streams of immaculate nectar of Dharma rain fall, so that all beings may thoroughly realize the excellence of their minds, and thus may they attain the cool ocean of wisdom! May the beautiful ocean filled with the lotus of qualities, the earth and the path
Chinese
以恭敬和虔诚来依止，六度波罗蜜犹如巨浪般翻滚，愿能行持如海般广大的二资粮。从无始无终的漫长时期以来，一次又一次，在三有轮回的寂静处漂泊流浪，愿所有被无数痛苦所折磨的众生，都能因我的安乐而获得大乐佛果。通达诸法如梦如幻的道理后，使执着于实有的心念向外退却，在如幻的状态中精勤修积善行，愿一切显有、世间、轮回、涅槃同时清净。大圆满心性休息中，发起殊胜菩提心的第八品释。
English
Relying with reverence and devotion, the six perfections ripple like huge waves, may I practice the vast ocean of the two accumulations. From a long time without beginning or end, again and again, wandering in the solitary places of the three realms of samsara, may all beings tormented by countless sufferings attain the great bliss of Buddhahood through my happiness. Having seen all dharmas as dreams and illusions, may the mind clinging to reality turn outwards, and while in an illusory state, may I diligently accumulate merit, and may all appearances, existence, samsara, and nirvana be purified at once. From the Great Perfection, Resting the Mind Itself, the commentary on the eighth chapter, which is generating the supreme Bodhicitta.
Chinese
三者的决定生起是，安住于一乘的果位。 其中的“乘”也确定为二，因为大乘的补特伽罗也有两种，所以说了它的方便或道有两种。也就是，对于欲妙痛苦较小或者舍弃欲妙而想要解脱的人，宣说了菩萨乘；对于不能舍弃欲妙的人们，宣说了它的方便密咒次第。 也就是，在未生起见道之前，修习这两种道，生起时，菩萨乘的事业称为见道无分别智，密咒中称为大手印胜悉地，这就是显现的。 从那以后，分别开示了修习道的方法，因此出现了时间长短的差别。在名相乘中，舍弃嗔恨等时，只有慈爱，没有其他方便之分，而且苦行之苦很大，对于唯一的一个义，没有很多方便，或者在成就果位时，即使是同一个义，也对成就的方法深奥而迷惑，而且是以根器迟钝者修持的方法出现。无论修什么，都是舍弃和对治两者并用，因为所舍弃的部分不能成为道，所以不能成为一半的道，因此道很窄，菩提的因很少。 密咒中的方式与此相反。也就是，嗔恨生起时，像是慈爱或者生起次第的幻化，或者圆满次第的无分别智，或者修习嗔恨本身而变成如镜智等，有很多方便，而且身语意的苦行较少，在成就一个义时，具有那个义的不可思议的方便，所以必定能成就。而且是以根器非常敏锐者的角度来安立，宣说了事部、行部、瑜伽部和无上瑜伽部四续部。如《三类灯论》中所说：“虽是一义不迷茫，方便多且无苦行故，以根器敏锐者为主，密咒乘法尤殊胜。” 宣说所化之因为何？ 也就是，如果问这四个续部是为了什么而宣说的？那就是为了时间和人种根器的次第，圆满具足、三具足、二具足、争斗具
English
The definite arising of the three is that it abides in the fruit of the One Vehicle. That "vehicle" is also determined to be two, because there are also two types of individuals in the Mahayana, so its means or path is said to be two. That is, for those who have little suffering from desirable qualities, or who want to be liberated by abandoning desirable qualities, the Bodhisattva Vehicle is taught. For those who cannot abandon desirable qualities, the stages of secret mantra are taught as the means. That is, until the Path of Seeing is born, by practicing these two types of paths, at the time of birth, the activity of the Bodhisattva is called the Wisdom of Non-Conceptualization of the Path of Seeing. In mantra, it is called the Supreme Accomplishment of the Great Seal, which is what is manifested. From then on, the methods of training on the path are taught separately, so there are differences in the length of time. In the Vehicle of Characteristics, when abandoning things like hatred, there is only loving-kindness, and there are no other aspects of means, and the suffering of asceticism is great. For that one meaning, there are not many means, or when accomplishing the fruit, even if it is the same meaning, one is confused about the profound methods of accomplishment, and it arises as a method practiced by those with dull faculties. Whatever is accomplished, both abandonment and antidote are used together. Because the part to be abandoned does not become the path, it does not become half a path, so the path is narrow and the cause of enlightenment is small. The method in mantra is the opposite of this. That is, when hatred arises, it is like loving-kindness or the illusion of the Generation Stage, or the Non-Conceptual Wisdom of the Completion Stage, or by practicing hatred itself, it becomes like Mirror-like Wisdom, etc. There are many means, and the asceticism of body, speech, and mind is less. When accomplishing one meaning, one possesses inconceivable means for that meaning, so it is certain to be accomplished. And it is established from the perspective of those with very sharp faculties. The four tantras of Action, Performance, Yoga, and Unsurpassed Yoga are taught. As it is said in the Lamp for the Three Modes: "Although it is one meaning, there is no confusion, because there are many means and no asceticism, taking those with sharp faculties as the main ones, the mantra vehicle is especially superior." For what reason was it taught to those to be tamed? That is, if you ask for what reason these four classes of tantras were taught, it is for the order of time, race, and faculties: complete, three complete, two complete, and contentious.