English
Having become Ra. From that, a vajra cross-staff appears, resembling the shape of piled-up clouds. The vase is marked with the letter yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yang). Because it is extremely hard and solidified, both the container and the essence rely on it, so it is called "reliance." The third is the desire realm, where desire arises spontaneously from the slow flow of water. The form realm, where hatred arises from the wind. The formless realm, where ignorance arises from the earth. Thus, the forms of beings become different. In this way, due to the key of arising, forms such as the faces and gestures of deities also appear. Roots and the mantras relied upon also appear. Symbols and the mudras of meaning also arise. In terms of meaning, appearances manifest as instructions of symbolic meaning. Just as the ten virtues appear, there is no contradiction in using them internally in that way. And in other ways, the ten non-virtues also appear. There is no prohibition in using them in that way either. Its result is that virtue has two aspects: manifest superiority and definite goodness. Just as the three lower realms of the ten non-virtues, etc., also appear, they are not abandoned, because everything arises without obstruction. Furthermore, beyond the realm of illusion, there is giving without abandonment or retention. What is that? It is not manipulating with the mind, saying, "This is to be abandoned." It is not changing the mind, saying, "This is to be retained." Beyond giving, the Great Perfection abides in the view without abandonment or retention. The discipline that has transformed from that abides. Likewise, it is said that from the perfection of skill, "giving without abandonment or retention is bestowed upon the object." What is discipline? It is without impurity. It is not bound by the impurity of pretense, without front or back. It is not bound by the impurity of afflictions, without deceit in the mind. It is not bound by the impurity of arrogance, with body and mind tamed. Beyond that, the Great Perfection abides in a state free from effort and striving. The patience that has transformed from that very state abides. Likewise, from that very state, it is said, "Discipline without impurity is completely pure." What is patience like? It transcends superior and inferior objects. That is, it is not cultivating patience towards inferior objects, towards those who are less powerful than oneself. Nor is it cultivating it towards superior objects, towards those who are greater than oneself. Rather, it is cultivating patience equally towards all. Beyond that, the Great Perfection abides in self-liberation, without benefit or harm. That
Chinese
与行持相异者，精进安住。又，从能力圆满中，无分别执着的忍辱于境显现。这是什么呢？对于非世间法的事物，努力使自己的行为符合正法。在那彼岸，大圆满远离闲暇和事务而安住。与此相异者，禅定安住。禅定是无所缘之义。对此，也不应有“这个是想要得到的”或者“这个是要修习的”或者“这个是要抛弃的”这样的成见。在那彼岸，大圆满离戏广大之见安住。与此相异者，智慧安住。那是什么呢？名为超离言语。那也是因为超离言语，所以不是意识分别；因为超越思维，所以不是各种不同的概念。在那彼岸，名为超离闻思的大圆满安住。与此相异者，方便安住。那些如果没有被方便所掌握，就会被抛弃。那是什么呢？因为耗费小而意义大。因为不费力气地依靠方便而生起，意义融入法性。在那彼岸，大圆满自显自解脱安住。与此相异者，力量安住。如是，在《金刚利刃》的种种戏论中说：变得微小而击中要害，譬如毒药的碎片，无论谁吃了都必定会死。这是什么呢？那也是，如果六度合一而没有被方便所掌握，就会变成邪道。如果没有修习那种方便的力量，就会变成充满障碍的道路。那也是，以力量压倒一切显现。事实上，语言也无法成立利益或损害。在那彼岸，大圆满没有边际和偏袒而安住。与此相异者，方便愿安住。那是由于自己的愿望圆满，所以远离期待和依赖。那也是，最初发起菩提心的时候，发愿说：愿我获得远离障碍的地位。因为那个愿望究竟圆满，所以上师力量的教言中，如大鹏鸟般双翼丰满：因为压倒显现，所以错乱自然消退，法性力量的差别即是如此。以及，在那愿望本身中：愿望圆满，所以不依赖其他。
English
Effort abides, differing from action. Moreover, from the perfection of skill, tolerance without conceptual clinging appears in the realm. What is that? It is striving to make one's own actions accord with the Dharma, in what is not worldly dharma. On the other side of that, the Great Perfection abides, free from leisure and activity. Different from that, contemplation abides. Contemplation is the meaning of being without an object of focus. Regarding that, there should be no fixed ideas such as, "This is what should be desired," or "This is what should be meditated upon," or "This is what should be abandoned." On the other side of that, the view of the Great Perfection, the vast expanse free from activity, abides. Different from that, wisdom abides. What is that? It is called transcendence of words. That is also because it transcends words, so it is not mental discrimination; because it transcends thought, so it is not various different concepts. On the other side of that, the Great Perfection called transcendence of hearing and thinking abides. Different from that, skillful means abides. Those, if not grasped by skillful means, will be discarded. What is that? Because it involves little effort but great meaning. Because it arises effortlessly by relying on skillful means, and the meaning merges into the nature of reality. On the other side of that, the Great Perfection, self-appearing, self-liberating, abides. Different from that, power abides. Thus, in the various plays of the Vajra Sharp Razor it says: By becoming small, it strikes the vital point. Like a fragment of poison, whoever eats it will surely die. What is that? That is also, if the six perfections are combined but not grasped by skillful means, it will become a wrong path. If there is no power of training in that skillful means, it will become a path full of obstacles. That is also, with power, all appearances are overwhelmed. In reality, even with words, benefit or harm cannot be established. On the other side of that, the Great Perfection, without limits or bias, abides. Different from that, skillful means and aspiration abides. That is because one's own desired meaning is fulfilled, so it is free from expectation and dependence. That is also, at the time of first generating the mind of enlightenment, one makes the aspiration: May I attain a state free from obstacles. Because the meaning of that is ultimately fulfilled, therefore, in the words of the power of the guru, like a great garuda with fully developed wings: Because appearances are overwhelmed, confusion naturally reverses itself, the distinction of the power of the nature of reality is just that. And, in that very aspiration: Because desire is fulfilled, there is no dependence on others.
Chinese
现在远离了疯狂者。因为这样。在那彼岸，大圆满想要自然止息地存在着。从那之中，异于它的智慧存在着。那又是什么呢？一切智者于轮回涅槃同时照见，自他之利益究竟圆满，现在超越了勤作修持。那也如金翅鸟所说：一切智者离于照见，究竟以言语认为果。因为这样。如果说，如是按照十度之次第，大圆满也合理吗？不是这样的，不是次第存在的。这些是生起道的次第，与有情之意相合。在所有这些的彼岸，大圆满，离边，完全圆满，自生之智慧存在着。它本身离于边，存在与不存在，常与断，任何处也不存在。因为完全圆满，舍与取，遮与立，任何处也没有，因此，十度也从它本身生起，超越了作为、造作、勤作修持之边。而且，不依赖于十度，没有希望，因为在此本身圆满，所以不需要修持和净治。如是，以十之数目，恒常进入十地，依赖于第一地，依赖于第二地，依赖于第三地等等，也想要修习的功德越来越增上。依靠这唯一的上师口诀而修持，从修持增上的显现越来越向上生起，我成为自生之智慧。如是，从内明之智慧本身生起轮回涅槃之法，一切被称为我自生之智慧的游舞。如似特意所作和自然生起的行为般生起，依靠它本身，不错误地行持经典，为了从三界等解脱。禅修是执持天人清净之心的禅修，生圆双运之三摩地，菩萨之禅定，以及安住于究竟圆满次第之见解等也生起，依靠它本身，长久禅修，从而超越三界。而且，见解是，外观待外在有法，不能找到有法之自性，如果像幻象或梦境般见到，外观待法性，法性也
English
Now, separated from the mad ones. Because of this. Beyond that, the Great Perfection, wanting self-exhaustion, exists. From that, wisdom that is different exists. What is that? The Omniscient One sees samsara and nirvana at the same time, the benefit of self and others is ultimately fulfilled, now surpassing effort and accomplishment. That is also from the Golden Garuda: The Omniscient One is free from seeing. Ultimately, speech considers it as the fruit. Because of this. If it is said that the Great Perfection is also reasonable according to the order of the ten perfections, it is not so, it is not in order. These are the order of the arising of the path, combined with the mind of the individual. Beyond all of these, the Great Perfection, free from extremes, completely perfect, the wisdom of self-arising exists. Since it is free from extremes, it does not exist in existence or non-existence, permanence or annihilation. Because it is completely perfect, there is no abandonment or acceptance, negation or affirmation, so the ten perfections also arise from it, surpassing the extremes of action, fabrication, effort, and accomplishment. Moreover, since it does not depend on the ten perfections, there is no hope, because it is perfect in itself, so there is no need to practice and purify. Thus, with the number of ten, constantly entering the ten bhumis, relying on the first bhumi, relying on the second bhumi, relying on the third bhumi, etc., one also wants the qualities of practice to increase more and more. By relying on this single oral instruction of the lama and practicing it, from the appearance of increasing experience, I have become the self-arising wisdom. Thus, from the wisdom of inner knowing itself, the dharmas of samsara and nirvana arise, and everything is called the play of my self-arising wisdom. Like actions that arise intentionally and spontaneously, if one practices the scriptures without error by relying on them, in order to be liberated from the three realms, etc. Meditation is the meditation of holding the pure mind of gods and humans, the samadhi of uniting generation and completion, the contemplation of the bodhisattva, and the views that abide in the ultimate completion stage also arise, and by relying on it, meditating for a long time, one transcends the three realms. Moreover, the view is: looking at external phenomena, one cannot find the nature of the phenomena. If one sees it like an illusion or a dream, looking at the nature of reality, the nature of reality also
Chinese
由于在幻觉或梦境中见到，法已穷尽，观察秘密智慧，因亲眼见到智慧本身，故而不堕入三界。诸如此类，如秘密声续中所说，所有一百一十九条口诀之文字，皆由我自生之觉性智慧所生。因此，依靠这些文字进行修持，便能在此果位上圆满，从而变得极其深奥。大圆满之面目，也如大乘密咒、波罗蜜多、小乘声闻乘一般显现，因寂静于一处解脱而如此显现。而且，它并非对外境微尘进行衡量、思辨，而是于自身解脱。因如其自性般显现，故现象以缘起之方式显现，从而于自性中解脱。从方式中返回，便能于一无所有中解脱。如此，各种次第乘的入门，也从自性觉性中如外内密咒乘般显现，依靠生起次第和圆满次第双运无二而解脱。总而言之，心中所显现的轮回涅槃诸法，皆从自性觉性大乐中产生。如是，第五要义也如器情一切显现，并于一切白法中显现。现在，第六支分之义，也如错觉之显现般显现，并显现为各种不同的形相。通过地水等二十九个词语的论述可以了解，因于此中显现，故于无取舍中解脱。如是，第二支分之义，即众生之佛性如何安住，以六支分之义进行阐述。现在，第三支分之义，即阐述本来没有错觉，首先以两个支分之义进行阐述。于此阐述从一开始就清净的错觉，是突然显现的。对此，以上阐述了众生之佛性如何安住的问题，即在本章开头所提问的答案。这些阐述了如果佛性安住在众生心中，就不应该有错觉的提问的答案。呼唤道：唉！忿怒主，如此安住的显现假立之诸法，在安住在众生心中的法性上，产生错觉。