Chinese
或者应当接受，或者知晓后置之不理，或者知晓后不进行任何显现，因此，所有法被确定为无二。那时，被称为法无二，以及平等性，以及无生，以及无自性，以及空性且无我，这些也没有差别。因此，将一切法确定为无二，这成为了所有口诀的精华。因此，称之为“所有口诀的精华”。大圆满的如幻之理达到究竟，以及执持幻名之其他乘，是区分差别的章节，即第三（章节）。 同样，如果简略地阐释所宣说的这个大圆满之理，那么所有法的根本都汇集于心和心显现。心的自性即是菩提，因此称为菩提心。所要阐释的只有这些。对于信仰大圆满之理的人们来说，仅仅阐释这些就能证悟和进入。然而，对于那些执着于词句教法和理性的论典的人们，他们会这样想：我们的宗派是通过词句的意义和理性来确立的，而大圆满之理与理性相悖。凡是与理性相悖的，都不是应当接受的。他们这样想，舍弃了如同如意宝般的大圆满，而执着于如同系缚宝珠般的各种宗派。对于这样的人，就安立了大圆满之理中著名的明点和广大等词语，用普遍著名的词语来阐述一些理性的方面。
English
Or should be accepted, or knowing and leaving it in equanimity, or knowing and not accomplishing any manifestation, therefore, all dharmas are established as non-dual. At that time, it is called the non-duality of dharmas, and equality, and unborn, and without self-nature, and emptiness and without self. These also have no difference. Therefore, this which establishes all dharmas as non-dual is the very essence of all instructions. Therefore, it is called "the essence of all instructions." The Great Perfection's illusion-like principle is perfected, and other vehicles that hold the name of illusion, is the section showing the distinction of differences, that is, the third (section). Similarly, if this Great Perfection principle that is taught is also taught in brief, then the root of all dharmas is gathered into just mind and mind's appearance. The very nature of mind is enlightenment, therefore it is called the mind of enlightenment. There is nothing more to be taught than this. Even those who have faith in the Great Perfection principle, just by teaching this, will realize and enter. However, those who are manifestly attached to the teachings of words and the treatises of reasoning think like this: These tenets of our established conclusions are established by the meaning of words and by reasoning, but the Great Perfection principle contradicts reasoning. Whatever contradicts reasoning is not to be accepted. Thinking like this, they abandon the Great Perfection, which is like a wish-fulfilling jewel, and cling to various tenets that are like a jewel tied up. For such a person, terms such as thigle and chewa, which are famous from the Great Perfection principle, are set forth, and some aspects of the reasoning principle are explained by commonly known terms.
Chinese
就像装满液体的容器一样。秦丹赤达（藏文，चिन्तेत् चित，cintet cit，思考之心），因为思考所以是心，凭借与作意心相应的什么，对各种事物进行思考，活动，进入，所以称为心。赤达玛那维嘉南德（藏文，चित्तमनोविज्ञान्ते，cittamanovijñānte，心、意、识），心和意意义相同，不像色法一样是物质性的，因为是了知和觉知的自性，所以称为心。这样，心和菩提的自性被区分开来，这是所缘的体性，而本体的体性是无二的。显现不是同时存在的。其中，所缘是分别念所区分的心的行境。显现是感受所区分的心的行境。本体的体性是无垢智慧所区分的心的行境。其中，从所缘的角度来说，会安立存在和不存在等等的名称。从显现的角度来说，会安立正确和不正确的名称。从本体的角度来说，会安立成立和不成立的名称。其中，从所缘的角度来说，甚至无法消除增益。从显现的角度来说，能够完全断除增益，但无法消除错觉。从本体的角度来说，甚至能够完全断除错觉。因此，随顺分别念行境的心是低劣的。随顺感受的心是中等的。随顺无垢智慧行境的心是殊胜的。例如，对于火轮，从所缘的角度来说，会缘取火和轮子同时并存。从显现的角度来说，两者不会同时显现，当显现为轮子的时候，就不会显现为火。当显现为火的时候，就不会显现为轮子。从本体的角度来说，两者不能同时成立，当轮子的本体成立时，火就会完全消失。当火的本体成立时，轮子就会完全消失。因此，在这里仅仅显现为轮子的时候，就是火的本体。
English
It is like a container filled with liquid. Cinta cetati (藏文，चिन्तेत् चित，cintet cit, the mind that thinks), because it thinks, it is the mind, by what is in accordance with the acting mind, it thinks about various things, moves, and enters, so it is called the mind. Citta mano vijñante (藏文，चित्तमनोविज्ञान्ते，cittamanovijñānte, mind, intellect, consciousness), mind and intellect have the same meaning, it is not material like form, because it is the nature of knowing and awareness, so it is called the mind. Thus, the distinction between the mind and the nature of Bodhi is the characteristic of the object of focus, while the characteristic of the essence is non-duality. Appearances do not exist simultaneously. Among them, the object of focus is the object of the mind distinguished by conceptual thought. Appearance is the object of the mind distinguished by feeling. The characteristic of the essence is the object of the mind distinguished by immaculate wisdom. Among them, from the perspective of the object of focus, names such as existence and non-existence are established. From the perspective of appearance, names such as correct and incorrect are established. From the perspective of essence, names such as established and unestablished are established. Among them, from the perspective of the object of focus, even the basis of superimposition cannot be eliminated. From the perspective of appearance, superimposition can be completely cut off, but delusion cannot be eliminated. From the perspective of essence, even delusion can be completely cut off. Therefore, the mind that follows the object of conceptual thought is inferior. The mind that follows feeling is intermediate. The mind that follows the object of immaculate wisdom is supreme. For example, with respect to a fire wheel, from the perspective of the object of focus, one focuses on the fire and the wheel existing separately at the same time. From the perspective of appearance, the two do not appear simultaneously; when it appears as a wheel, it does not appear as fire. When it appears as fire, it does not appear as a wheel. From the perspective of essence, the two cannot be established simultaneously; when the essence of the wheel is established, the fire will completely disappear. When the essence of the fire is established, the wheel will completely disappear. Therefore, here, merely appearing as a wheel is the essence of the fire.
Chinese
也是成立的。要知道，轮回的自性是根本不成立的。心和菩提也是如此。从对境的角度来说，心和菩提同时作为不同的事物存在。从显现的角度来说，二者不会同时显现。当显现为心的时候，菩提不会显现。当显现为菩提的时候，心不会显现。其中，显现为心是欺骗性的，所以是错乱的。显现为菩提是不欺骗性的，所以是不颠倒的。其中，从自性的角度来说，如果成立为心的自性，那么菩提的自性就根本不会成立。如果成立为菩提的自性，那么心的自性就根本不会成立。因此，显现为心是错乱的，因为没有如其显现般的自性。在显现本身中，是菩提的自性，是心的自性，心的自性是根本不成立的。要知道这一点。 这个意义通过大圆满的法理，烦恼本身就是解脱的大道，业本身就是自生智慧，痛苦本身就是菩提。所说的意义也是如此。其中，所说的解脱、自生智慧和菩提，仅仅是为了遣除众生执着于烦恼、业和痛苦的分别术语而已。自性是无别的，是一体的。其中，一体的意义也有三种，即相似的一体、数量的一体和无别的一体。其中，所有一体的说法，虽然在遣除多方面的心识上是相似的，但是依靠的基础的差别，对多方面的执着，对一方面的执着，以及不执着的差别来区分。其中，什么是相似的一体呢？比如柱子是支撑屋顶的特征，瓶子是盛水的特征，当说二者都是“所作”的时候，柱子所作是安住于柱子自身的体性，瓶子所作是安住于瓶子自身的体性，虽然执着于各自的特征，但是对于“所作”本身，却不执着于差别。虽然不执着于“所作”的差别，但是柱子和瓶子
English
is also established. It should be known that the nature of samsara is fundamentally unestablished. Mind and Bodhi are also the same. From the perspective of the object, mind and Bodhi are simultaneously regarded as existing as separate entities. From the perspective of appearance, the two do not appear at the same time. When it appears as mind, Bodhi does not appear. When it appears as Bodhi, mind does not appear. Among them, appearing as mind is deceptive, so it is mistaken. Appearing as Bodhi is not deceptive, so it is not inverted. Among them, from the perspective of self-nature, if something is established as the self-nature of mind, then the self-nature of Bodhi will never be established. If something is established as the self-nature of Bodhi, then the self-nature of mind will never be established. Therefore, appearing as mind is a mistake, because there is no such self-nature as it appears. In the appearance itself, it is the self-nature of Bodhi, it is the self-nature of mind, and the self-nature of mind is fundamentally unestablished. This should be known. This meaning, through the principle of Dzogchen, is that afflictions themselves are the great path of liberation, karma itself is self-arisen wisdom, and suffering itself is Bodhi. The meaning of what is said is also like this. Among them, the liberation, self-arisen wisdom, and Bodhi that are taught are merely different terms for reversing the minds of sentient beings who are attached to afflictions, karma, and suffering. The self-nature is undifferentiated and one. Among them, the meaning of "one" also has three types: similar one, numerical one, and undifferentiated one. Among them, all statements of "one" are similar in reversing multiple minds, but they are distinguished by the difference in the basis, the attachment to multiplicity, the attachment to oneness, and the difference in non-attachment. Among them, what is the similar one? For example, a pillar is characterized by holding up a roof, a vase is characterized by holding water, and when it is said that both are "made," the making of the pillar abides in the nature of the pillar itself, and the making of the vase abides in the nature of the vase itself. Although one is attached to their respective characteristics, one is not attached to the difference in the "made" itself. Although one is not attached to the difference in the "made," the pillar and the vase
Chinese
柱子不会变成房屋，水罐也不会变成柱子。保持着持握顶饰和盛水的特性。像这样，无间地狱的众生是痛苦达到极致的特性，佛陀薄伽梵是安乐达到极致的特性。如果说，即使是微小的东西也以我和我所的特性空性，即使空性中没有不同的显现，如果本体的空性没有成立，仅仅以我和我所的空性，地狱也不会变成佛，佛也不会变成地狱，也不会舍弃安乐和痛苦的特性。例如，说一百、两百、一千、两千时，虽然百和千本身很多，但一个百和两个百等没有差别，就像说一个百时，用“一”这个词一样。那么，什么是数字的一呢？例如，就像说犀牛一样，野兽犀牛不会同时长出两只角，就像只有一把剑，说一把犀牛角一样。同样，像这样，人和蕴二者不存在，蕴存在吗？或者，自生佛认为所取不存在，能取存在吗？同样，二者不存在，自证存在吗？像这样，通过排除所有遍计所执，来成立自性存在，并且认为自性本身是法和有法一体，并且法与法之间也像本体一体一样，遮止差别，成立一个事物，因此这样说：二不存在，一存在，不舍弃一个事物的念头，这被称为数字的一。那么，什么是无差别的“一”呢？例如，如果说虚空的自性就是虚空本身，稍微在名言的范畴内，虽然将虚空和虚空的自性作为名言的范畴内的法和有法来安立，但所谓的虚空也是空性的异名，所谓的虚空的自性就是虚空本身也是空性的异名，这里面什么也找不到可以作为二者来安立的意义。同样，对于菩提心来说，在遮止心而成立菩提的时候，被称为数字的一。
English
A pillar does not revert to being a house, nor does a water pot revert to being a pillar. It does not abandon the characteristics of holding a topknot and holding water. In this way, sentient beings in the Avīci hell are characterized by the extreme of suffering, and the Buddha Bhagavan is characterized by the extreme of bliss. If it is said that even the smallest thing is empty of the characteristics of self and what belongs to self, even though no difference is perceived in emptiness, if the emptiness of essence is not established, merely by the emptiness of self and what belongs to self, hell will not revert to being a Buddha, nor will a Buddha revert to being a hell, nor will it abandon the characteristics of bliss and suffering. For example, when saying one hundred, two hundred, one thousand, two thousand, although hundreds and thousands themselves are many, there is no difference between one hundred and two hundred, etc. Just as when saying one hundred, the term "one" is used. So, what is the one of number? For example, like saying a rhinoceros, the wild animal rhinoceros does not grow two horns together, just as there is only one sword, saying one rhinoceros horn. Similarly, in this way, are the person and the aggregates both non-existent, and the aggregates existent? Or, do the self-realized ones think that the object of grasping is non-existent, and the grasper is existent? Similarly, are both non-existent, and self-awareness existent? Like this, by eliminating all that is completely imputed, to establish that the characteristic exists, and to think that the characteristic itself is the same entity as the dharma and the possessor of dharma, and also that dharma and dharma are like the same entity, preventing difference, and establishing one thing, therefore saying: two do not exist, one exists, not abandoning the thought of one thing, this is called the one of number. So, what is the undifferentiated one? For example, if it is said that the nature of space is space itself, slightly within the realm of convention, although space and the nature of space are established as dharma and possessor of dharma within the realm of convention, the so-called space is also a synonym for emptiness, the so-called nature of space, which is space itself, is also a synonym for emptiness, and nothing can be found here that can be established as two. Similarly, for the mind of enlightenment, when blocking the mind and establishing enlightenment, it is called the one of number.