Chinese
这不是行为的领域。正如《集经》偈颂中所说：“众生迷惑如鹿陷阱中，具慧之人如鸟飞翔于空。”所说的意义也与此相同。这样，从每个词的角度简要地阐述了大圆满的意义后，现在将从类别的角度来阐述。因此，一切法都应被视为以五种伟大的自性成佛。所谓“一切法”是指不混合和完全圆满的法。其中，不混合是指显现为各种各样。完全圆满是指自性非二元。五种伟大是指：现前成佛的伟大、自性大成佛的伟大、法界中成佛的伟大、是彼成佛的伟大，以及从一切到一切无有成佛的伟大。成佛的声音已经在前面解释过了。现前的声音是指显现或直接出现。自性大是指完全掌握一切。法界是指与一切相分离。是彼是指没有疑惑。无有成佛是指超越言语。所谓伟大，是因为它压倒了渺小的事物，所以被称为伟大。也就是说，一次性地，较低乘的具有相的污垢的心，被这种广阔的心所压倒，所以被称为伟大。如果本质上存在伟大和渺小的心，那么它本身就不能成为伟大，因为它是与大小的执着分离的。例如，《大鹏经》中说：“广阔啊，伟大啊，大法！说是渺小者的对治。如果执着于伟大而保持平衡，那么大小都将脱离执着。”就像这样。因此，五种伟大所要压倒的五个对象是：低劣的见解、断灭见、实有见、怀疑和勤作。为了压倒这些，所以称为伟大。其中，现前成佛压倒低劣见，就像这样：较低乘的人们，想要通过消除障碍、转变显现来成就佛果。对于他们来说，没有需要断除的法，没有需要转变
English
This is not the realm of activity. As it says in the verses of the Compendium, "Beings are confused, like deer caught in a trap; those with wisdom roam freely in the sky like birds." The meaning of what is said is similar to this. Thus, having briefly explained the meaning of Atiyoga from the perspective of each word, now it will be explained from the perspective of categories. Therefore, all dharmas should be regarded as being enlightened in the nature of the five greatnesses. As for what is called "all dharmas," these are the unmixed and the perfectly complete dharmas. Among these, the unmixed is what appears in various ways. The perfectly complete is the non-dual nature. The five greatnesses are: the greatness of manifest enlightenment, the greatness of enlightenment as the great self, the greatness of enlightenment in the dharmadhatu, the greatness of enlightenment as that, and the greatness of no enlightenment from all to all. The sound of "enlightenment" has already been explained above. The sound of "manifest" means manifest or directly appearing. The great self is the one who has complete mastery over everything. The dharmadhatu is that which is separate from all characteristics. "That it is" means without doubt. "No enlightenment" means beyond words. What is called "greatness" is because it overwhelms the small, so it is called great. That is, at once, the minds of the lower vehicles, which have the defilement of characteristics, are overwhelmed by this vast mind, so it is called great. If there is a mind of great and small in essence, then it itself cannot be great, because it is separate from the fixation on great and small. For example, in the Great Garuda it says, "Vast, great, the great Dharma! It is said to be the antidote to the small. If one is balanced while fixating on the great, then both small and great are free from fixation." It is like that. Therefore, the five objects to be overwhelmed by the five greatnesses are: inferior views, nihilistic views, substantialist views, doubt, and effort. In order to overwhelm these, it is called greatness. Among these, manifest enlightenment overwhelms inferior views, like this: Those of the lower vehicles, who wish to attain Buddhahood by removing obscurations and transforming appearances. For them, there are no dharmas to be abandoned, nothing to be transformed.
Chinese
法的处所不可改变。没有可获得的显现之法，因为已经显示只有显现才能成佛。压倒那些低劣的见解，并成为它们的对治，因为舍弃取舍之心，所以称为伟大。下面的也同样适用。其中，完全掌握一切的是智慧之王，是自在的，不依赖于其他菩提心的精华。其余三个很容易理解。这五个伟大之处也以五种方式显示圆满伟大的同一个意义，就像这样，第一个是誓言，接下来的两个是它的特征，第四个是它的理由，第五个是对它们的重复。也就是说，像这样显现成佛，如果问特征如何成佛，一切都是菩提心的自性，不依赖于其他，自生的智慧自然显现，而智慧本身也超越了一切相，是远离一切言说的特征。为什么呢？因为它的自性就是那样。像这样显示成佛，也不是要安住于某种没有缺点的功德，也不是安住于那样的特征，而是完全远离了称之为成佛或不成佛的名称，超越了一切显现造作的努力的境地，所以是不可努力的重复。这就是要显示的意义。那么，六个大明点是什么呢？法性的明点、虚空的明点、虚空完全清净的明点、大智慧的明点、普贤的明点和任运安住的明点。其中，法性是不变的，明点是远离戏论的意思。例如，海市蜃楼的法性不仅是空无水，而且也空无绿色和动摇。即使海市蜃楼显现为生起或灭亡，空性本身也没有其他特征的变化，也没有被事物的戏论所占据。同样，一切法的法性，就像上面在口诀的章节中所显示的那样，是空性。
English
The place of Dharma is unchangeable. There is no Dharma to be attained by manifestation, because it has been shown that only manifestation can attain Buddhahood. It overwhelms those inferior views and becomes their antidote, because it destroys the mind of abandoning and taking, it is called great. The following also apply in the same way. Among them, the one who has mastered everything is the King of Wisdom, who is independent and does not depend on the essence of other Bodhicitta. The remaining three are easy to understand. These five greatnesses also show the same meaning of great perfection in five ways, like this, the first is the vow, the next two are its characteristics, the fourth is its reason, and the fifth is the repetition of them. That is to say, like this, manifesting Buddhahood, if asked how the characteristics attain Buddhahood, everything is the nature of Bodhicitta, without relying on others, the self-born wisdom naturally appears, and the wisdom itself also transcends all characteristics, and is the characteristic of being away from all speech. Why? Because its nature is like that. Showing Buddhahood like this is not to dwell in some merit without defects, nor to dwell in such characteristics, but is completely away from the name of being called Buddhahood or non-Buddhahood, and transcends the realm of all manifesting efforts, so it is an un-striving repetition. This is the meaning to be shown. So, what are the six great bindus? The bindu of Dharmata, the bindu of space, the bindu of completely pure space, the bindu of great wisdom, the bindu of Samantabhadra, and the bindu of spontaneous abiding. Among them, Dharmata is immutable, and bindu means being free from elaboration. For example, the Dharmata of a mirage is not only empty of water, but also empty of greenness and shaking. Even if the mirage appears to arise or cease, emptiness itself has no other characteristic changes, nor is it occupied by the elaboration of things. Similarly, the Dharmata of all Dharmas, as shown above in the chapter on pith instructions, is emptiness.
Chinese
如从无我到无二之间所说的那样，各种法也不会改变自己的自性，也不会被相的戏论所束缚。不是消除和抛弃相，因为相的自性就是那样，所以叫做法性之明点。它成为一切佛法的处所，所以是法界之明点。它从原始以来就清净一切垢染，所以是法界完全清净之明点。它自性光明，自生之智慧自然显现，所以是大智慧之明点。从它那里，不断绝普贤的嬉戏之庄严，所以是普贤之明点。像那样的意义，也不依赖于现在才去行持，而是本来就任运成就，所以是任运安住之明点。其中，最初的两个是没有被有情之错乱所染污的。中间的三个是没有被对治之方便所改造的。最后的是超越了勤作而反复思虑的。这些伟大和明点，也显示了菩提心的自性，菩提心的伟大，以及菩提心的过失之处。菩提心的安住之方法，也是远离勤作而截断犹豫和怀疑的。现在从这里开始，以名相之意义来截断心的怀疑，宣说无勤作而任运安住之方法，其中以三十种过失和障碍来截断过失和障碍，总的来说，名义上有三十种，实质上有十种，根本上有两种。其中根本有两种，即过失和障碍，其中障碍是障碍大菩提的，就像不努力去成办它一样。那些又是什么呢？即世间者，声闻者，和独觉者。过失有共同和特殊两种。其中共同的是从内心的瑜伽中退失。那又是像这样，《经部般若波罗蜜多之理》，克里亚和，乌巴亚。特殊的过失是，瑜伽之理虽然只有一种，却分为了四种瑜伽，就像这样，分为瑜伽，玛哈瑜伽，阿努瑜伽，阿底瑜伽，那些下者会变成上者的过失。因此实质上有十种。名义上有三十种，即瑜伽的种类
English
As it is taught from selflessness to non-duality, various dharmas also do not change their own nature, nor are they bound by the proliferation of signs. It is not eliminating and abandoning signs, because the nature of signs themselves is such, so it is called the Bindu of Dharmata. It becomes the place of all Buddha dharmas, so it is the Bindu of Dharmadhatu. It is primordially pure from all defilements, so it is the Bindu of Completely Pure Dharmadhatu. It is naturally luminous, and self-arisen wisdom naturally arises, so it is the Bindu of Great Wisdom. From it, the adornment of the play of Samantabhadra is not obstructed, so it is the Bindu of Samantabhadra. Such a meaning also does not depend on striving and practicing now, but is spontaneously accomplished from the beginning, so it is the Bindu of Spontaneous Abiding. Among them, the first two are not defiled by the delusion of sentient beings. The middle three are not modified by the means of antidotes. The last is contemplating beyond effort. These greatnesses and bindus also show the nature of Bodhicitta, the greatness of Bodhicitta, and the faults of Bodhicitta. The method of abiding in Bodhicitta is also to cut off hesitation and doubt, away from effort. Now, starting from here, cutting off the mind's doubts with the meaning of enumeration, teaching the method of spontaneous abiding without effort, among them, cutting off faults and obscurations with thirty faults and obscurations, generally speaking, there are thirty in name, ten in substance, and two in root. Among them, the two roots are faults and obscurations, among which obscurations are those that obscure great Bodhi, just like not striving to accomplish it. What are those? Namely, worldly people, Shravakas, and Pratyekabuddhas. Faults are of two kinds, common and special. Among them, the common one is deviating from the yoga of the inner mind. That is also like this: 'The way of the Sutra Paramita', Kriya, and Ubaya. The special fault is that although there is only one way of yoga, it is divided into four yogas, like this, divided into Yoga, Maha Yoga, Anu Yoga, and Ati Yoga, those lower ones will become the faults of the higher ones. Therefore, there are ten in substance. There are thirty in name, namely the types of yoga.
Chinese
每一个（乘）都有六种共同的过失和障碍，总共是六乘以四等于二十四。特殊的过失有一、二、三，加上六，总共是三十。对于这一点，世俗之人无需多言。声闻的见解和修持安住于四谛的意义上，戒律的根本是四种堕罪等等，安住于别解脱戒律上，虽然必定要从三界中解脱出来，但由于缺乏真如的瑜伽，所以从一般的瑜伽中脱离出来，由于被勤作的疾病所控制，所以从大圆满中脱离出来。虽然这也说最终会变成佛，所以是过失，但由于没有生起大菩提心，所以是障碍。一般来说，所有的过失也都是障碍。缘觉的见解和修持安住于缘起的道理上，戒律的基础与声闻相同，从三界中解脱出来也是如此。安住于经部般若波罗蜜多的道理上，生起大菩提心后，见解、修持和戒律都行持六度和十度。具体来说，见解安住于二谛的道理上，戒律的基础依赖于别解脱，安住于不共的戒律四种堕罪和以罪聚所摄的大菩提心的戒律上，依靠佛宝和众生来成办大菩提，主要以大悲心来做利益众生的行为，通过修持的行为来成办大菩提，也因为缺乏真如的瑜伽而从一般的瑜伽中脱离出来，因为显现勤作而从大圆满中脱离出来。密咒的道理。一般来说，依靠佛宝和众生来成办菩提，主要行持悦意明咒和密咒，众生的利益是顺带行持的。其中，克里亚的见解和修持安住于菩提心和真如三者上，完全使明咒和密咒悦意，戒律的基础依赖于别解脱和菩提心的基础，安住于五种学处上，断除应该断除的四种根本堕罪，安住于应该受持的十三种根本誓言和许多支分誓言上。
English
Each (vehicle) has six common faults and obscurations, totaling six times four equals twenty-four. The specific faults are one, two, and three, adding six, totaling thirty. For this, worldly people need not be mentioned. The view and practice of the Hearers abide in the meaning of the Four Noble Truths, the root of discipline is the four defeats, etc., abiding in the discipline of individual liberation. Although they must necessarily emerge from the three realms, they deviate from general yoga because they lack the yoga of suchness, and they deviate from the Great Perfection because they are seized by the disease of effort. Although it is said that this will eventually become a Buddha, it is a fault, but because the great Bodhicitta is not generated, it is an obscuration. In general, all faults are also obscurations. The view and practice of the Solitary Realizers abide in the principle of dependent origination, and the basis of discipline is the same as that of the Hearers. Emerging from the three realms is also the same. Abiding in the principle of the Sutra of the Perfection of Wisdom, having generated the great Bodhicitta, view, practice, and discipline are all practiced in the six and ten perfections. Specifically, the view abides in the principle of the two truths, and the basis of discipline relies on individual liberation, abiding in the uncommon discipline of the four defeats and the discipline of the great Bodhicitta gathered by transgressions. Relying on the Three Jewels and sentient beings to accomplish the great Bodhi, mainly using great compassion to do the benefit of sentient beings, accomplishing the great Bodhi through the practice of behavior, also deviates from general yoga because it lacks the yoga of suchness, and deviates from the Great Perfection because it manifests effort. The principle of Secret Mantra. In general, relying on the Three Jewels and sentient beings to accomplish Bodhi, mainly practicing to please the Vidyā-mantras and Secret Mantras, the benefit of sentient beings is practiced incidentally. Among them, the view and practice of Kriya abide in the three, Bodhicitta and Suchness, completely pleasing the Vidyā-mantras and Secret Mantras. The basis of discipline relies on individual liberation and the basis of Bodhicitta, abiding in the five objects of training, abandoning the four root downfalls that should be abandoned, abiding in the thirteen root vows that should be upheld, and many branch vows.