Chinese
据说，地已经领悟到二谛无别，那些都是执着于见解。像这样脱离执着见解的，就名之为大圆满的见解，也叫做见解的彻底放下。现在稍微讲一下伴随见解的断除程度和力量的差别。其中，声闻通过领悟到人无我，有目的地断除了内在的坏聚见，以及由其产生的所有的烦恼，和具有烦恼的意轮回。因此，获得了净化业力的微小力量。独觉佛通过领悟到显现色蕴是外境无意义的，从而使我执和所执都消失，获得了断除微小习气连接的能力。因此，获得了净化业力的巨大力量。大乘总的来说，通过领悟到法和人二者都无我，从而获得脱离了我执、能执和所执的所有执着的智慧，获得了完全断除所有习气连接的能力，因此，将获得如来不可思议的巨大加持力。这是从口中说出的教言。这样看来，这种脱离一切见解的大圆满之法，是所有乘的顶峰，所有教言的国王，所有经藏的精华，所有续部的总释，所有意趣的深处，所有诀窍的精髓。
English
It is said that the earth has realized the non-duality of the two truths, those are all clinging to views. Like that, being free from clinging to views, it is named the view of the Great Perfection, and it is also called the complete abandonment of views. Now, let's briefly discuss the differences in the degree of abandonment and power that accompany views. Among them, the Hearers (Śrāvakas) realize the absence of self in persons, and purposefully abandon the view of the aggregates within, as well as all the afflictions arising from it, and the mind-wheel associated with afflictions. Therefore, they obtain a small power to purify karmic time. Solitary Buddhas (Pratyekabuddhas) realize that the appearance of the form aggregate is meaningless as an external object, thereby causing both self-grasping and object-grasping to disappear, and they obtain the ability to abandon small habitual connections. Therefore, they obtain great power to purify karmic time. The Great Vehicle (Mahāyāna), in general, realizes the absence of self in both phenomena and persons, thereby obtaining the wisdom that is free from all grasping of self, grasping of object, and grasping of subject, and they obtain the ability to completely abandon all habitual connections. Therefore, they will obtain the inconceivable great power of the blessings of the Tathāgatas. This is a teaching that comes from the mouth. Thus, this Great Perfection teaching, which is free from all views, is the pinnacle of all vehicles, the king of all teachings, the essence of all scriptures, the general commentary of all tantras, the depth of all intentions, and the essence of all instructions.
Chinese
再者，生起于远离所取与能取之行相的智慧。三摩地是行于极清净之法界。秘密真言之理是，解脱与三摩地二者无别，获得如金刚般三种相的体验，如是说。所有这些都依赖于行与生起。此处不修持任何如此之法，因为无行乃是道的至上。因此，称为一切乘之顶巅。 所谓“圣教”，其意义是，“阿伽玛”之语，也指从他处而来，也指作为所依与基础。实际上是指胜者教言之体性。所有如此之教言，即使想宣说大圆满之理也不能，即使想造作损害也不能，即不能压伏。而大圆满之理，即使想分别无杂地显示一切乘之宗义也能，即使想全部驳斥也能，即能压伏一切教言。譬如帝释天在胜幢之顶端，竖立如意宝珠珍宝之自在王般，无有匹敌且无有守护。因此，称为一切圣教之王。 所谓“经”，其意义是，“札匝纳”之语。“匝纳”是语或言。“札”是转近，是显示意义更加超胜之语。称为经，对于世间之论典小意义者，称为“库瓦匝纳”，库是显示恶之语。不是如此者，任何语或言能显示解脱之道，实际上是指十二部经所摄之法蕴。 从这些所要显示之意义是，显示不了义与了义二者。也就是说，某者若显示为了义，则其他者也显示为不了义。有些论典也显示具有不了义与了义二者。而大圆满之理，没有任何其他教言显示为不了义，除了成为了义之顶峰之外，毫无遗漏。
English
Furthermore, it arises from the wisdom that is free from the aspects of the apprehended and the apprehender. Samadhi is to engage in the utterly pure realm of phenomena. The principle of secret mantra is said to be that liberation and samadhi are inseparable, and that one attains the experience of the three aspects like a vajra. All of these depend on going and arising. Here, we do not practice anything like that, because the absence of going is the supreme path. Therefore, it is called the pinnacle of all vehicles. The meaning of the term "Agama" is the word "Agama," which also refers to that which comes from elsewhere, and also refers to that which serves as a support and basis. In reality, it refers to the nature of the Victorious One's teachings. All such teachings, even if they try to explain the principle of Great Perfection, they cannot. Even if they try to cause harm, they cannot, that is, they cannot subdue it. But the principle of Great Perfection, even if it wants to show all the tenets of all vehicles separately and without mixing, it can. Even if it wants to refute everything, it can, that is, it can subdue all teachings. For example, like Indra erecting a wish-fulfilling jewel, a precious king of power, on the top of a victory banner, it is unrivaled and unguarded. Therefore, it is called the king of all Agamas. The meaning of the term "scripture" is the word "Pracana." "Cana" means word or speech. "Pra" means to turn near, it is a word that shows the meaning to be even more excellent. It is called scripture, and for the small meanings of worldly treatises, it is called "Kuvacana," where "Ku" is a word that shows evil. That which is not like that, any word or speech that shows the path of liberation, in reality, refers to the collection of Dharma contained in the twelve categories of scriptures. The meaning to be shown from these is to show the two, the provisional meaning and the definitive meaning. That is to say, if someone shows it as the definitive meaning, then others also show it as the provisional meaning. Some treatises also show that they possess both the provisional meaning and the definitive meaning. But in the principle of Great Perfection, there is no other teaching that shows it as the provisional meaning, except for being the pinnacle of the definitive meaning, there is nothing left out.
Chinese
因为我没有留下任何残渣，因此，称为“所有经论的精华”。 所谓“རྒྱུད”（藏文），是“ཏན་ཏྲ”（藏文，तंत्र，tantra，密续）这个词，指关联、依赖或纠缠。实际上，在事部和瑜伽部密续中，为了成就无上菩提的方法，以及为了成就神通等世间大成就的方法，以及为了成就寂止等事业的各种方便，所有这些都成为修行者的事业，是无边无际的。如果未被大圆满的意义所掌握，就会被相的束缚所束缚；如果被大圆满的意义所掌握，无论如何运用业之大海，也不会成为束缚。因此，称为“所有密续的总释”。 所谓“དགོངས་པ་”（藏文，意：密意），是“ཨ་བི་སནྡི་”（藏文）这个词，指没有直接显示词语的形体，而是通过暗示和旁敲侧击来显示。是“ཨ་བི་པྲ་ཡ་”（藏文）这个词，指通过不同的词语来显示不同的意义。总而言之，就是委婉的密意或密意。 此外，从小乘的观点来看，如是说：诸佛的教言中，用有和无的词语所显示的一切的密意基础，都是针对人与法的体性而宣说的。 从瑜伽行派的观点来看，如是说：诸佛的教言中，用有和无的词语所显示的一切的密意基础，都是针对三种自性的体性而宣说的。 从中观的观点来看，如是说：诸佛的教言中，用有和无的词语所显示的一切的密意基础，都是针对胜义谛和世俗谛的体性而宣说的。 这些是密意的基础，但不是究竟意。如是说：诸佛的教言中，通过各种各样的名相来显示各种各样的密意，所有这些的究竟意，都是为了显示这无二之法。因为诸佛没有其他的密意究竟意，因此，称为“所有密意的究竟意”。 所谓“མན་ངག་”（藏文，意：口诀），是“ཨུ་པ་དེ་ཤ་”（藏文）这个词，指接近地显示意义，并确定地显示。意义的
English
Since I have left nothing as residue, therefore, it is called "The Essence of All Scriptures." The term "རྒྱུད" (Tibetan), which is the word "ཏན་ཏྲ" (Tibetan, तंत्र, tantra, Tantra), refers to connection, dependence, or entanglement. In reality, in the Kriya and Yoga Tantras, all the limitless methods for achieving unsurpassed enlightenment, the methods for achieving great worldly accomplishments such as clairvoyance, and the various methods for engaging in activities such as pacification, which become the activities of the practitioner, if not grasped by the meaning of the Great Perfection, will be bound by the fetters of signs. If grasped by the meaning of the Great Perfection, no matter how one engages in the ocean of karma, it will not become a fetter. Therefore, it is called "The General Commentary on All Tantras." The term "དགོངས་པ་" (Tibetan, meaning: intention), is the word "ཨ་བི་སནྡི་" (Tibetan), which refers to showing something through hints and allusions, without directly showing the form of the words. It is the word "ཨ་བི་པྲ་ཡ་" (Tibetan), which refers to using different words to show different meanings. In short, it is called allusive intention or intention. Moreover, from the perspective of the Shravakas, it is said that the basis of the intention of all that is shown by the words of existence and non-existence in the teachings of the Buddhas is spoken with regard to the characteristics of individuals and phenomena. From the perspective of the Yogacharas, it is said that the basis of the intention of all that is shown by the words of existence and non-existence in the teachings of the Buddhas is spoken with regard to the characteristics of the three natures. From the perspective of the Madhyamikas, it is said that the basis of the intention of all that is shown by the words of existence and non-existence in the teachings of the Buddhas is spoken with regard to the characteristics of the ultimate truth and the conventional truth. These are the bases of intention, but not the ultimate intention. It is said that in the teachings of the Buddhas, the ultimate intention of all the various intentions shown through various terms is for the purpose of showing this non-dual Dharma. Since the Buddhas have no other ultimate intention than this, therefore, it is called "The Ultimate Intention of All Intentions." The term "མན་ངག་" (Tibetan, meaning: oral instruction), is the word "ཨུ་པ་དེ་ཤ་" (Tibetan), which refers to closely showing the meaning and definitively showing it. The meaning of
Chinese
远离一切口耳传承的，叫做窍诀。那么，窍诀是如何确定意义的呢？就是将意义直接确定并展示出来。比如，诸法之意义，即是确定为空性且无我，无自性，无生，平等性，以及无二。应当这样理解。这些词语有时并不显示意义的差别，有时则如词语的字面意义一样，显示词语各自的所指，应根据具体情况来理解。比如，在声闻乘的观点中，认为诸法不是自我的本质，也不认为诸法有所有者，因此，所有法都被确定为空性且无我。然而，由于他们认为存在能取和所取的自性，因此不被算作是确定为无自性。瑜伽行派的观点认为，能取和所取的自性都不存在，因此被称为确定为无自性。在这种情况下，无自性与空性且无我没有区别。然而，由于他们认为存在由其他因素和条件产生的生，因此不被算作是确定为无生。中观派的观点认为，在胜义谛中远离戏论，因此被称为确定为无生。在这种情况下，无生与无自性以及空性且无我也没有区别。然而，由于他们认为存在真实的世俗，因此不被算作是确定为平等性。密宗的观点认为，二谛无别，因此被称为确定为平等性。在这种情况下，平等性与无生，无自性，以及空性且无我也没有区别。然而，由于存在无法实践平等的行为而产生的恐惧，以及为了迅速消除这种恐惧而特意采取苦行等行为，因此不被算作是确定为诸法无二。大圆满的观点是，对于一切法，有四种需要了解的事项，即：了解后需要舍弃的，了解后需要接受的
English
That which is apart from all oral transmissions is called pith instruction. So, how does pith instruction ascertain the meaning? It directly ascertains and shows the meaning. For example, the meaning of all phenomena is ascertained as emptiness and selflessness, absence of inherent existence, absence of arising, equality, and non-duality. This should be understood. These terms sometimes do not show a distinction in meaning, and sometimes they show the individual objects of the terms as they are, according to the literal meaning of the words, and should be applied according to the context. For example, in the view of the Hearers, since they believe that phenomena are not the nature of self and that phenomena do not have an owner, all phenomena are said to be ascertained as empty and selfless. However, since they believe in the nature of the apprehended and the apprehender, they are not counted as having ascertained the absence of inherent existence. The Yogācāra view believes that the nature of the apprehended and the apprehender does not exist, so it is called ascertaining the absence of inherent existence. In that case, there is no difference between the absence of inherent existence and emptiness and selflessness. However, since they believe that there is arising from other powers, causes, and conditions, they are not counted as having ascertained the absence of arising. The Madhyamaka view believes that in the ultimate truth, it is free from elaboration, so it is called ascertaining the absence of arising. In that case, there is no difference between the absence of arising, the absence of inherent existence, and emptiness and selflessness. However, since they believe in valid conventional truth, they are not counted as having ascertained equality. The Tantric view believes that the two truths are inseparable, so it is called establishing equality. In that case, there is no difference between equality, the absence of arising, the absence of inherent existence, and emptiness and selflessness. However, since there is fear of not being able to practice equal conduct, and since there are actions such as deliberately taking on asceticism in order to quickly eliminate that fear, it is not counted as having ascertained that all phenomena are non-dual. The Great Perfection view is that for all phenomena, there are four things to be known, namely: knowing what is to be abandoned, knowing what is to be adopted.