Chinese
好啊。这是自解脱大法的广说。又是由于心识的显现各异，所以认为基是花色，是常恒的。本体是所有一切的生起之源，显现为各种不同的现象。定义是想要各种不同的差别，花色就是各种不同的差别。如果区分，有清净离戏论之基的花色，和想要各种名相的花色，以及清净离戏论之基。本体是清净的，自性不堕入离戏论的边。伟大的自生从造作中解脱出来，就叫做。想要各种名相的花色，和清净离戏论之基。本体是清净的，自性不堕入离戏论的边。伟大的自生从造作中解脱出来，就叫做。想要各种名相的花色是，显现是白色的，因为显现为白色所以是白色。法性自义白色，同样黄色等等和一切都是。还有白黄相间，花色，以及各种花色等等。能量的限度是，因为是一，所以是全，因为是全，所以不堕入任何边。所要成立的是，因为有，所以显现有，因为没有，所以显现没有，以及有和没有两者等等。像这样，这七种意欲是，大圆满共同的意欲。那也是在所知的事物降临之处，认为本净就是本净，认为任运成就就是任运等等。如是，首先显示了确定基的七种意欲。现在，身体意义第三，显示意义的见解，用两种方式显示，第一，词的见解是，其中稍微显示见解时，用两种方式显示，这里是词的见解，和意义的见解。其中这里是词的见解，以七种意欲的方式依次，这里是在基上显现为七种，这里也是将各个见解的意欲作为长久的智慧，其中显示无为无勤的见解是，它的本体超离心识，所以不需要成立。超离了法，所以不需要勤奋。超离了努力，所以是和作为分离的。定义是，作为和身体、语言和，意的一切努力分离，所以没有观修行为的勤奋。如果区分，有不舍弃任何意欲的见解，和名相进入对境的见解。意欲分离
English
Alright. This is the extensive explanation of the Great Self-Liberation. Furthermore, due to the differing appearances of the mind, the ground, being variegated, is always considered permanent. The essence is the source of all things, appearing as various different phenomena. The definition is the desire for various distinctions, and "variegated" refers to various distinctions. If distinguished, there is the variegated that is pure and free from elaboration, and the variegated of desiring various categories, and the pure variegated that is free from elaboration. Because the essence is pure, the nature does not fall into the side of freedom from elaboration. The great self-arisen one, liberated from fabrication, is called. The variegated of desiring various categories, and the pure variegated that is free from elaboration. Because the essence is pure, the nature does not fall into the side of freedom from elaboration. The great self-arisen one, liberated from fabrication, is called. The variegated of desiring various categories is, the appearance is white, because it appears as white, it is white. The self-meaning of the Dharma-nature is white, similarly yellow and so on, and everything. Also, half white and yellow, variegated, and various variegated colors and so on. The measure of capacity is, because it is one, it is all, and because it is all, it does not fall into any extreme. What is to be established is, because it exists, it appears to exist, and because it does not exist, it appears not to exist, and the existence and non-existence of both, and so on. Thus, these seven desires are, the common desire of the Great Perfection. That is also because at the place where the knowable descends, it is considered that original purity is original purity, and it is considered that spontaneous accomplishment is spontaneous, and so on. Thus, first, it is shown that the seven desires of the ground are determined. Now, the third meaning of the body, showing the view of meaning, is shown in two ways, the first, the view of words is, when showing the view slightly, it is shown in two ways, here is the view of words, and the view of meaning. Among them, here is the view of words, in the order of seven kinds of desires, here it appears as seven on the ground, here also the desires of each view are made into long-lasting wisdom, among them, showing the view of non-action and non-effort is, its essence transcends mind, so there is no need to establish it. It transcends Dharma, so there is no need to be diligent. It transcends effort, so it is separate from action. The definition is, action is separate from the effort of body, speech, and mind, so there is no diligence in view, meditation, and action. If distinguished, there is the view of not abandoning any desire, and the view of entering objects. Desire separation
Chinese
对于未舍弃“啦吉玛”者而言，无需舍弃与欲望分离的任何事物。由于它不是任何事物，因此超越了各种活动。通过进入各种境地，通过超越思维的观点，从轮回和涅槃的二元对立中解脱。由于远离努力，超越了行为和业果。逐步进入，区分自他的差异在于，将世俗乘的各自愿望视为自性，以及超越的两种乘。三种因乘是声闻乘，即说一切有部认为蕴、处、界中没有补特伽罗的我，而法的我存在于法界的一部分中，即不可分割的微尘无法被舍弃。经部认为法和补特伽罗都没有我。缘觉通过观修缘起顺生和逆生而成为圣者。对于菩萨，唯识宗认为，心、自知、自明是真实的，认为外境无意义，认为是虚假的，因此成为圣者。中观宗认为，显现为世俗谛，但没有自性，实际上没有任何事物成立，因此成为圣者。密咒分为外密和内密。外密有三种：事部（克里亚）、行部（瑜伽）、近事部（乌巴瑜伽）。其中，事部（克里亚）能够将自身转化为本尊的身相大手印，心性是空性，没有执着。这两者是卓越之处。近事部（乌巴瑜伽）的行者像事部（克里亚）一样行持，像行部（瑜伽）一样观察。行部（瑜伽）认为，器情二者，所依和能依无二无别，这是卓越之处。内密是摩诃瑜伽、阿努瑜伽和阿底瑜伽。其中，摩诃瑜伽进入三种等持，二谛双运无别，这是卓越之处。阿努瑜伽认为，法界和智慧二者双运无二，这是卓越之处。阿底瑜伽是，基位大圆满是多种自解脱，道位大圆满是完全清净的任运自解脱。果位大圆满是一切安住于一，一切圆满。定义是进入九次第乘，大圆满将一切法安住于自身，这是卓越之处。区分而言，有说基位如矛头转换的大圆满，有认为安住解脱的，有道位大圆满是直接之道
English
For those who have not abandoned "Lajima," there is no need to abandon anything that is separate from desire. Since it is not anything, it transcends all activities. By entering various realms, one is liberated from the duality of samsara and nirvana through a view that transcends the mind. Being free from effort, it transcends actions and karmic results. Progressively entering, distinguishing the differences between self and others lies in holding the respective desires of the worldly vehicles as self-nature, and the two transcendent vehicles. The three causal vehicles are the Hearer Vehicle, where the Vaibhashikas believe that there is no self of the person in the aggregates, elements, and sense bases, but the self of the Dharma exists in one aspect of the Dharma realm, that is, the indivisible subtle particles cannot be abandoned. The Sautrantikas believe that both Dharma and person are without self. The Pratyekabuddhas become noble by meditating on the arising and ceasing of dependent origination. For Bodhisattvas, the Mind-Only school believes that mind, self-awareness, and self-illumination are true, and that external objects are meaningless and false, thus becoming noble. The Madhyamikas believe that it appears as conventional truth but has no self-nature, and in reality, nothing is established, thus becoming noble. Mantras are divided into outer and inner. The outer mantras have three: Kriya, Yoga, and Upayoga. Among them, the Kriya is able to transform oneself into the body of the deity, the great mudra, and the nature of mind is emptiness, without attachment. These two are excellent. The practitioner of Upayoga practices like Kriya and observes like Yoga. Yoga believes that the container and its contents, the dependent and the depended upon, are inseparable, which is excellent. The inner mantras are Maha Yoga, Anu Yoga, and Ati Yoga. Among them, Maha Yoga enters the three samadhis, and the union of the two truths is inseparable, which is excellent. Anu Yoga believes that the union of the dharmadhatu and wisdom is non-dual, which is excellent. Ati Yoga is that the ground of Great Perfection is manifold self-liberation, and the path of Great Perfection is completely pure spontaneous self-liberation. The fruit of Great Perfection is that everything abides in one, and everything is complete. The definition is that by entering the nine successive vehicles, the Great Perfection places all dharmas in their own place, which is excellent. In terms of distinction, there is the Great Perfection that speaks of the ground as a spearhead transformation, there are those who believe in abiding liberation, and the path of Great Perfection is the direct path.
Chinese
认为直接说就是知解脱，认为果是本解脱的大圆满是不费力的。 还有，仅仅杀生就认为脱离了善恶业，它的本体如果不杀生就不能成佛，这从本初清净中解脱出来，没有任何特征。 定义是：自明远离思虑，没有生命，所以没有生灭。业和习气的边际穷尽，所以善不能带来利益。异熟的所依空虚，所以恶不能带来损害。 这样，因为实相远离了这二者，所以没有分别念的偏颇。 因此，称为无有偏颇、任何事物都不停滞的大圆满。 分为行脱大圆满的见解和，名相随行离念的见解。 行脱的界限是：依靠自心无有根本的要点，因为没有根本，所以没有返回。因为前后生不真实，所以身心没有关联。因为没有根，所以心性安住于空性，异熟不可能存在。 依靠心性无有原因的要点，业和异熟不能沾染心。 还有，因为心没有原因，所以果从来没有由业和业的异熟所成就。因为没有特征，所以心空性远离了执著。因为没有业和习气的所依，就像把泥土扔向空中一样，没有形成的所依。 名相随行离念是：因为是名相所以接受，因为是随行所以不依赖事物，因为是进入所以不是由分别念所摄持，因为远离了心识所以断绝了各种各样的分别念。 衡量的标准是：因为心性没有产生过，所以善不能带来利益。因为不住于生，所以恶不能带来损害，而且以后不可能产生，所以不会退转到三界。 所要证成的：因为心没有原因的要点，所以在任何地方都没有成就果，所以脱离了业和异熟，譬如鸟儿飞翔在空中一样。 还有，因为没有造作，没有产生的地方，所以所希望的本体是无为的法性。因为没有产生的地方，所以最终确定没有去的地方。 定义是：因为以前没有造作过，所以心性确定是无为的。因为不是从任何事物中产生，所以自心
English
It is believed that directly speaking is knowing liberation, and it is believed that the Great Perfection, where the fruit is primordially liberated, is effortless. Furthermore, it is believed that merely killing separates one from virtuous and non-virtuous actions. Its essence is that if one does not kill, one cannot attain Buddhahood. There is no characteristic whatsoever in liberation from primordial purity. The definition is: Self-awareness is free from thought. Without life, there is no birth or death. The limits of karma and habitual patterns are exhausted, so virtue is of no benefit. Because the basis of maturation is empty, evil cannot inflict harm. Thus, because the nature of reality is separate from these two, there is no bias of conceptualization. Therefore, it is called the Great Perfection, which is free from bias and in which nothing is obstructed. It is divided into the view of Actionless Vast Expanse and the view of Conceptual Following Mindlessness. The expanse of Actionless is: Relying on the key point of one's own mind being without foundation, because there is no foundation, there is no turning back. Because previous and subsequent births are not true, there is no connection between body and mind. Because there is no root, mind itself abides in emptiness, so maturation cannot exist. Relying on the key point of mind itself being without cause, karma and maturation do not stain the mind. Furthermore, because the mind has no cause, the fruit has never been accomplished by karma and the maturation of karma. Because there is no characteristic, the emptiness of mind is free from grasping. Because there is no basis for karma and habitual patterns, like throwing clay into the sky, there is no basis for formation. Conceptual Following Mindlessness is: Because it is conceptual, it is accepted. Because it is following, it does not depend on things. Because it is entering, it is not encompassed by conceptualization. Because it is separate from mind, it severs the various conceptualizations. The measure of rising is: Because mind itself has never been born, virtue does not bring benefit. Because it does not abide in birth, evil does not inflict harm, and because it is impossible to be born later, it will not regress into the three realms. What is to be accomplished is: Because of the key point that the mind has no cause, the fruit is not accomplished anywhere, so it is free from karma and maturation, like a bird flying in the sky. Furthermore, because there is no action and no place of origin, the essence of desire is unconditioned Dharma nature. Because there is no place of origin, it is determined that there is no place to go in the end. The definition is: Because nothing has been done before, mind itself is determined to be unconditioned. Because it does not arise from anything, one's own mind