English
Thus it is said. Root verse: In the supreme of means, whatever thought arises, should not be stopped, nor is there anything to establish. Not following, not moving from its own state, divine eye and clear sight, as well as clairvoyance, etc., all the qualities of clear senses are obtained. This means that from the arising of the wisdom of vipashyana, in the supreme of means, that is, the self-born wisdom, in order to quickly see it, whatever good or bad thoughts arise, they should not be stopped, but should be relaxed in their own place. Nor should there be anything to establish, that is, there should be no anticipation or subsequent examination, but should be left without effort, and not followed. Thus, remaining in the state of awareness, one can obtain the qualities of the divine eye and the five eyes, as well as the collection of clairvoyance, etc., all the qualities of clear senses. Therefore, the six clairvoyances are: knowing at all times, knowing in all minds, seeing everything with the eye of clairvoyance, hearing everything with the ear of clairvoyance, accomplishing benefits in all assemblies with clairvoyance, and perfecting the stainless Samantabhadra practice, these are the six. Thus, if not grasped by the wisdom of vipashyana, then mere shamatha is the latent habit of self-grasping, therefore it cannot eradicate the root fault of existence from its root, nor does it fall downwards, therefore it is the action of immovability, only projecting into the formless samadhi, and there is no other meaning. In general, noble beings can obtain great fruits simultaneously, but ordinary beings cling to the pleasure of shamatha alone, and in the state of emptiness, the object of mind disappears, so to which realm will they be born, for example, being born in the peak of existence. But noble beings, with the wisdom of vipashyana that is free from self-grasping, make the distinction of each self-awareness, although they have perfected the qualities of formless samadhi, their minds do not abide in their own characteristics, so they are not born in the upper realms, but after obtaining a not small mind, up to Akanishta, they obtain the higher wisdom of seeing and cultivating the path, and attain nirvana. The nine successive abidings are: the first dhyana, the second dhyana, the third dhyana, the fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and familiarity with them.
Chinese
色蕴是产生色界和无色界的因。灭尽指定是获得灭尽世间感受和意识的禅定，即心的戏论止息后，觉性的功德也变得迟钝。其中，通过思维和观察而灭尽是止息心的戏论。未经观察的离念灭尽是指法性不作分别，但从智慧的角度来说，无缘大悲不会中断，因此能利益众生。总而言之，圣者们所证悟的智慧和凡夫的修习禅定，如果以分别识来衡量，似乎相似，但在智慧的层面上有很大的差别，即禅定的时候，将基位的实相作为心的道路，而在智慧的境界中，觉性上的戏论自然消逝，必须区分这个差别。根本偈：若念与境连，则为凡庸态，如镜清明识，显境不滞碍，星辰般闪耀，若未为分别，念头所蒙蔽，能取所取断，各自自明觉，无分别之智，今已至上师地。意思是说，如果念头执着于所显现的境，认为“这是这个，那是那个”，就会产生相互关联。如果这样，凡庸之辈就会失去对心之实相的理解、体验和证悟。如果不是这样，心性如明镜般清明的觉性中，显现的境，即色、声、香、味、触五种，以及意念中显现的法，这六种都不会停止，而是像星星一样闪耀，但如果没有被分别念所蒙蔽，能取的六境和所取的心的关联就会断绝，各自的觉性不会分别，从而证悟超越能见与所见的境界，现在就到达了十六智慧上师，即大圆满十六地的果位。就是这个意思。根本偈：总而言之，法界之道乃一法性，觉性之道乃殊胜智慧，光明之道乃二种明灯，顿超之道乃当下解脱，直断之道乃法界与觉性。意思是说，将因果执着为清净解脱的下等道。
English
The form aggregate is the cause of arising in the form and formless realms. Cessation is defined as attaining the samadhi that ceases worldly feelings and perceptions, that is, after the mind's elaborations have ceased, the qualities of awareness also become dull. Among them, cessation through thinking and examining is the cessation of the mind's elaborations. Unexamined non-conceptual cessation means that dharmata does not discriminate, but from the perspective of wisdom, unconditioned great compassion does not cease, therefore it benefits sentient beings. In short, the wisdom realized by the noble ones and the meditative concentration practiced by ordinary people, if measured by the discriminating consciousness, seem similar, but there is a great difference in the aspect of wisdom, that is, in the state of meditative concentration, the ground of being is made the path of the mind, and in the state of wisdom, the elaborations on awareness naturally disappear, and this difference must be distinguished. Root verse: If thought is connected with an object, it is ordinary, like a clear mirror-like consciousness, the appearing object is not obstructed, shining like stars, but if it is not covered by the discriminating mind, the object of grasping and the grasping mind are cut off, each self-aware, non-discriminating wisdom, now has reached the ground of the supreme guru. It means that if the thought clings to the appearing object, thinking "this is this, that is that", then mutual connections will arise. If this happens, ordinary beings will lose the understanding, experience, and realization of the nature of mind. If it is not like this, in the awareness of the mind itself, which is like a clear mirror, the appearing objects, that is, the five objects of form, sound, smell, taste, and touch, and the phenomena that appear in the mind, these six will not stop, but will shine like stars, but if they are not covered by discriminating thoughts, the connection between the six objects of grasping and the grasping mind will be cut off, each self-awareness will not discriminate, thus realizing the state beyond the seer and the seen, and now reaching the sixteen wisdom supreme gurus, that is, the fruition of the sixteen grounds of the Great Perfection. That's what it means. Root verse: In short, the path of the sphere is one dharmata, the path of awareness is special wisdom, the path of clear light is two lamps, the path of trekchö is simultaneous liberation, the path of tögal is the sphere and awareness. It means that the lower path clings to cause and effect as pure liberation.
Chinese
总而言之，五种大圆满无别真谛的法性，超越了心识的思辨。一切法的体性空性之道，不离于一种法性。觉性之道是殊胜的智慧，即个别觉悟。光明道顿超之道是两种灯，即远射水灯和明点空性灯。契入之道是当下解脱，顿超之道是法界，即体性空性，以及觉性，即融入而不迷昧的智慧。如此，依于阿赖耶的八识，将觉性执着为无明，称为遍计所执，安住于轮回的自性中。证悟者们认为，轮回和涅槃二者，是觉性从自性中动摇，落入能取所取之执着，以及不离本性的自明解脱之差别所致。根本偈：这些是自性大圆满的，不共五道，知晓之后，以无明为友，以错乱的欺骗，在无边轮回的荒野中，以业和烦恼的造作铁链，从今天起，生起对束缚的厌离之心，前往寂静神圣的城市，亲近涅槃之道。这是说，这些，即是刚才所说的五道，要知道这是自性大圆满的不共五道。因为无明是觉性的反面，所以它本身成为朋友，由于散乱和错乱的欺骗，在无边轮回的譬如荒野中，从令人恐惧的不善业和八万烦恼聚集的铁链中，从今天开始，对于觉性的体性，超越了错乱和解脱二者的意义，不证悟之前，被束缚和愚昧所厌倦的心生起，前往寂静神圣的城市，即是说，对于涅槃之道，要亲近。这也是说，对于根器和福报殊胜者，将基础见解立断，以及道任运光明方便智慧双运，在不依赖因乘道次第衡量的情况下，大圆满
English
In summary, the nature of reality of the five Great Perfection non-duality, which transcends the speculation of the mind. The path of emptiness, the essence of all dharmas, does not go beyond a single nature of reality. The path of awareness is special wisdom, namely individual realization. The path of luminosity, the path of Tögal, is two lamps, namely the far-reaching water lamp and the thigle emptiness lamp. The path of Trekchö is simultaneous liberation, the path of Tögal is dharmadhatu, namely the essence of emptiness, and awareness, namely wisdom that is absorbed without being obscured. Thus, the eight consciousnesses based on the alaya, by imputing ignorance to the aspect of awareness, are called parikalpita, abiding in the nature of samsara. Those who realize that samsara and nirvana are both caused by the movement of awareness from its own nature, falling into the grasping of subject and object, and the difference between self-illumination and liberation that does not deviate from its nature. Root verse: These are the Great Perfection of self-nature, the uncommon five paths, knowing that, with ignorance as a friend, with the deception of confusion, in the endless wilderness of samsara, with the iron chains of karma and affliction, from today onwards, generate a mind of weariness with bondage, go to the peaceful and sacred city, and draw near to the supreme path of nirvana. This is to say that these, namely the five paths just mentioned, are to be known as the uncommon five paths of the Great Perfection of self-nature. Because ignorance is the opposite of awareness, it itself becomes a friend, due to the deception of distraction and confusion, in the endless wilderness of samsara, from the terrifying chains of non-virtuous deeds and eighty thousand afflictions, from today onwards, for the essence of awareness, the meaning of transcending both confusion and liberation, before realizing it, the mind weary of being bound and deluded arises, going to the peaceful and sacred city, that is to say, for the path of nirvana, one should draw near. This is also to say that for those with excellent faculties and fortune, the basic view of Trekchö, and the path of spontaneous luminosity, skillful means, and the union of wisdom, without relying on the measure of the causal vehicle's path and stages, the Great Perfection
Chinese
以不共的五道，使三身在道之显现中圆满，以一世之身成就具足六种功德之果位。虽然如此，如果没有具足止观，没有内外一致的特殊证相，只是从气脉明点的出入变化中稍微获得一些住心的境界，或者将恶魔加持的成就相，执着为获得成就，然后以大妄语欺骗自己和他人说：“我已经证悟了真实的法性，所以不再依赖行为了，以后头上也不戴帽子了。”像这样的人，仍然没有从分别念的见修行中解脱出来，所以仍然是轮回的一根支柱。而且，进入轮回的道路有五种：梦境之路、习气之路、业力穷尽之路、错乱不定的道路、因和果各自不确定的道路。像这样，没有断除五道之障碍的自相续者，被业、烦恼和造作的牢固枷锁所束缚，在六道轮回中没有其他可以转生的地方，被束缚于此，至今仍未从束缚中解脱。对此，应当生起无量的厌离心，并使见、修、行、果四者达到究竟。开启功德宝藏之门的简略注释，如海之水滴般的珍宝钥匙，第十二章结束。 根本偈： 如是善悟基道之体性， 究竟果位身智乃自生。 非由他生净治阿赖耶， 心及心所法界中寂灭。 何处基位基现而动摇， 我执习气所知之分执， 八识取蕴如云之众聚， 清净智慧如日之光明， 无有遮障自性光明显。 意思是说，像这样，基之实相，作为一切所知法的能知者，以及道谛，作为一切无为法的体性，都已彻底证悟。在究竟之时，果位五身和五智等，不是从其他任何地方产生的，而是自己阿赖耶的垢染清净所致。心，是迷惑的根本；心所，仅仅是迷惑的分别念。它们在法
English
Through the uncommon five paths, the three kayas are perfected in the appearance of the path, and with one lifetime's body, one attains the fruition of the six qualities. However, without the perfection of abandoning and realization, without special signs of inner and outer accord, merely gaining a little mental stability from the changes of the movement of winds and mind, or grasping the signs of accomplishment blessed by evil demons as having attained siddhis, and then deceiving oneself and others with great lies, saying, "I have seen the meaning of true Dharma-nature, so I have no hope in actions, and from now on I will not wear a hat on my head," such a person is still not liberated from the view and meditation of ideation, so they are still one of the pillars of samsara. Moreover, the paths to go to samsara are five: the path of dreams, the path of habitual tendencies, the path of the exhaustion of karma, the path of uncertain wandering, and the path of uncertain causes and results. Thus, those who possess their own continuum without having abandoned the obscurations of the five paths are bound by the tight iron shackles of karma, afflictions, and formations, and are bound in a place where there is no other place to wander than the six realms of beings, and are still not liberated from bondage. Upon this, one should generate immeasurable weariness and bring the four—view, meditation, action, and result—to completion. The concise commentary that opens the door to the treasury of precious qualities, the precious key like a drop of water from the ocean, the end of the twelfth chapter. Root Text: Thus, having well understood the characteristics of the ground and path, The ultimate fruition, kaya and wisdom, are self-arisen. Not arising from others, the impurities of the alaya are purified, Mind and mental factors are pacified in the dharmadhatu. Wherever the ground appearance stirs from the ground, The clinging to self, habitual tendencies, and the grasping of objects of knowledge, The eight consciousnesses and appropriated aggregates, like gatherings of clouds, The sun of pure wisdom, Shines with unobstructed, self-existing light. This means that, in this way, the reality of the ground, as the knower of all knowable things, and the truth of the path, as the nature of all unconditioned things, have been thoroughly realized. At the time of ultimate completion, the fruition, such as the five kayas and five wisdoms, does not arise from anywhere else, but from the purification of the defilements of one's own alaya. Mind is the root of delusion; mental factors are merely the conceptualizations of delusion. They are in the Dharma-