Chinese
萨！瑜伽的勇士不会迷惑。如是说，以蕴、界、处，以觉悟之众多种类，如分别念，玛贝巴，不会迷惑于玛哈瑜伽。在普贤清净的虚空界中，大乐无二智慧之妙用，无有聚散安住，无有作意，不会迷惑于阿努瑜伽。如是说。这些教证以了义之行持，阐明究竟并广为宣说。第二，通达诸法为自生智慧，故智慧无有障碍，相状自然解脱，无有业及业之染污，从无始以来，所积之诸障碍于一时清净。如顶生王所说：劫中所积之厚重黑暗，智慧之王，以智慧之日光，无需舍弃不共之对治，于刹那顷刻便能明亮之义。又如《智慧秘密》所说：通达心要义之根本后，自性圆满，无有障碍。又如《了义总集》所说：从初始所积之，无量分别念之云，以空性法身智慧，分别念消失于空性之中。知晓此乃自证贝之殊胜。如是说。第三，通达诸法为自生智慧，故于任何亦无有偏颇之觉知与执着，上师与诸佛皆平等，故圆满福德资粮，彼自性光明无有障碍，故为智慧之资粮。如《稀有》所说：如自证般，我为贝，福德智慧一时圆满。如是说。如《广大》所说：果之智慧资粮即是心性，福德智慧于菩提心圆满。不需勤作，不需积聚，亦无减少。界亦如虚空大海般，二种大资粮皆于自性圆满。如是说。第四，于证悟与体验中，空行护法与，所有龙神八部之损害不能侵扰，且如仆人般听命。如《了义总集》所说：于了义证悟之瑜伽士，纵然龙神空行起为敌对，亦不能侵扰，如教敕般听命。因此授记甚为可靠。如《广大》所说：此义无需多言，
English
Sa! The yogi hero will not be confused. Thus it is said, by the aggregates, elements, and sense bases, with many kinds of realization gatherings, like conceptual thought, Mabhairava, will not be confused in Mahayoga. In the pure space of the ground of all, the great bliss, non-dual, the skill of awareness, without gathering and scattering, abiding without mind, will not be confused in Anuyoga. Thus it is said. These statements explain the definitive meaning of practice, clarifying the ultimate and elaborating extensively. Secondly, by realizing all phenomena as self-arisen wisdom, there is no obscuration to awareness, and signs are self-liberated. There is no stain of karma and action. From beginningless time, all accumulated obscurations are purified at once. As it is said in 'Supreme Victory': Even the thick darkness accumulated over eons, the king of awareness, with the sunlight of wisdom, without relying on abandoning opposing forces, in a moment, in an instant, the meaning of clarity. And as it is said in 'Secret Wisdom': Having realized the basis of the essential meaning, the nature is complete, without obscurations. And as it is said in 'Definitive Meaning Gathering': From the very beginning, immeasurable clouds of accumulated conceptual thoughts, by the emptiness, Dharmakaya, wisdom, conceptual thoughts vanish into emptiness. Knowing this is the supreme of self-aware Bhairava. Thus it is said. Thirdly, by realizing all phenomena as self-arisen wisdom, there is no partiality or attachment to anything. All lamas and Buddhas are equal, so the accumulation of merit is complete. That self-clarity is without obscuration, so it is the accumulation of wisdom. As it is said in 'Wonderful Arising': Like self-awareness, I am Bhairava, merit and wisdom are complete at once. Thus it is said. As it is said in 'Vastness': The result, the accumulation of wisdom, is mind itself. Merit and wisdom are complete in the mind of enlightenment. It is not made by practice, not accumulated, and there is no decrease. The expanse is like the sky and the ocean, both great accumulations are complete in oneself. Thus it is said. Fourthly, in realization and experience, the harm of dakinis, dharma protectors, and all the eight classes of gods and demons cannot prevail, and they act like servants. As it is said in 'Definitive Meaning Gathering': For the yogi who realizes the definitive meaning, even if gods, demons, and dakinis rise as enemies, harm cannot prevail, they act according to command. Therefore, the prophecy is very reliable. As it is said in 'Vast Expanse': This meaning does not need many words,
Chinese
谁能彻底领悟要点？卑微之身怀有高尚之心。过去、现在、未来诸佛唯一的儿子。被世间傲慢束缚的，所有龙族和八部神众，都如法地承担着上师的责任。与一切佛陀和平庸的上师无别。如是说。第五，觉悟并体验自心，与一切胜者的意念无二无别，因此被誉为一切供养中最殊胜的。如《普作续》所说：过去、现在、未来诸佛恒常以心供养。获得此不可分离之功德后，诸法必将成为普作之王。如是说。又如《奇妙出现续》所说：不供养佛陀，供养自身。如是说。第六，觉悟和串习是三皈依和三宝的圆满，也是一切皈依和守护中最殊胜的。心部十二义中说：无我、无二、善逝。不思议智慧，证得法界身，一切众生皆于此自性中显现，乃无上殊胜之道。从不退转等，获得自在，与一切胜者无别。三处平等，于此无我之境，以信心诚挚地信奉。广阔虚空中说：自身病痛难以忍受，因缘所致无法避免之人，若不对任何事物执着，则应知难以忍受之苦即是自证法身。不舍弃过去和未来，当下之乐与苦，亦皆显现为法身。乐与苦之自性，即显现为法身。能克服灰心和抱怨等违缘。如是说。第七，觉悟并体验自心为自生智慧，即是三律仪的圆满。因无过失染污，故声闻之律仪圆满。因无二之悲心，利益众生圆满，故菩提心圆满。从彼性中不移动，故以密咒之誓言而圆满。心部十二义中说：戒律等波罗蜜多之行，乃成大海之基础。如是说。又说：进入秘密坛城，亦摄集大乘誓言之精华。从戒律中，一切律仪皆汇集，圣洁的布施处所被高度赞扬。如是说。又如《决定意义总集续》所说：内外律仪和誓言，应如何调伏所化之
English
Whoever thoroughly understands the key points? A noble mind in a humble body. The only son of the Buddhas of the three times. All the nagas and eight classes of gods, bound by worldly pride, bear the responsibility of the master in accordance with the Dharma. Equal to all Buddhas and ordinary lamas. Thus it is said. Fifth, having realized and experienced the nature of mind, being non-dual with the intention of all the Victorious Ones, it is said to be the most supreme of all offerings. As the Kunjed says: The Buddhas of the three times always worship with the mind. Having obtained that inseparable quality, all dharmas will surely become the king of all-creating. Thus it is said. Also, as it says in Marvelous Arising: Do not worship the Buddha, worship yourself. Thus it is said. Sixth, realization and habituation are the completion of the Three Refuges and the Three Jewels, and are the most supreme of all refuges and protections. In the Twelve Meanings of the Mind Bhai it says: Selflessness, non-duality, Sugata. Inconceivable wisdom, having attained the Dharmadhatu body, all beings are clear in this nature, which is the supreme and unsurpassed path. From non-reversal and so on, having attained power, being one with all the Victorious Ones. The equality of the three places, in that selflessness, believe with sincere faith. In the Vast Expanse it says: One's own body is difficult to bear with sickness, and a person who cannot avoid the power of conditions, if he does not grasp at anything with his mind, then he should know that the unbearable suffering is the self-aware Dharmakaya. Not abandoning the past and the future, the happiness and suffering of the present also appear as the Dharmakaya. The nature of happiness and suffering appears as the Dharmakaya. One can overcome the causes of discouragement and complaint. Thus it is said. Seventh, realizing and experiencing the nature of mind as self-arisen wisdom is the completion of the three vows. Because it is not stained by the faults of offenses, the Vinaya of the Hearers is complete. Because of non-dual compassion, the benefit of beings is complete, so the Bodhicitta is complete. From that nature, without moving, it is said to be completely fulfilled by the vows of secret mantra. In the Twelve Meanings of the Mind Bhai it says: The conduct of the Paramita path, such as discipline, becomes the basis of the ocean. Thus it is said. It also says: Entering the secret mandala, it also gathers the essence of the Great Vehicle vows. From discipline, all vows are gathered, and the holy place of giving is highly praised. Thus it is said. Also, as it says in the Definitive Meaning Compendium: Inner and outer vows and commitments, how should the trainable be trained?
Chinese
示。仅仅在名言上调伏，立誓也没有痛苦。如是说。第八，一切法由心赋予名称并理解，不随顺词语和文字的类别，是从听闻产生的智慧；以思惟通达其意义，修行没有怀疑地确定，是以思惟产生的智慧断除增益。那不是口头说说而已，而是通过体验，没有需要舍弃、否定或建立的，自然解脱，是从bhé（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）产生的智慧，是显现的。这三种也是，被理解为同时产生和次第产生的对境，并加以详细阐述。第九，一切法被证悟为自生智慧并加以体验，没有不善需要消除，所做的一切都趋向善良，因此圆满了十善。其差别应如经论般了解。第十，从证悟和体验中圆满了六度。没有执着和偏袒，是布施波罗蜜多；没有发生过失，是持戒；没有愤怒，一切都容纳在证悟的境界中，是忍辱；没有散乱，没有分离，是精进；相续不断绝，不偏离精要的意义，是禅定；证悟自生智慧，断除了轮回和涅槃的根本，是智慧波罗蜜多。如虚空般广阔的境界中，理解了世间的意义，没有吝啬执着的念头，是无所求的布施。布施波罗蜜多圆满。不违背无误的戒律，身语意的行为，没有不善的过失发生，持戒波罗蜜多圆满。甚深而广大的见地，是与非的一切法，都容纳在法界中，忍辱波罗蜜多圆满。与自性无别，不是特意地bhé（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的见地，不散乱于见地的意义，精进波罗蜜多圆满。四三时三时无别，智慧恒常不断绝，不偏离精要的意义，禅定波罗蜜多圆满。断除了最初的轮回之根，因为认识了智慧明觉，确信和坚定
English
Shows. Even if subdued in mere terms, there is no suffering in making vows. Thus it is said. 8th: Since all dharmas are named and understood by the mind, not following the categories of words and letters is the wisdom arising from hearing. Understanding its meaning through thought, and decisively settling without doubt in practice, is the wisdom arising from thought that cuts through elaborations. That is not just lip service, but through experience, there is no need to abandon, negate, or establish, and it is self-liberated. This is the wisdom arising from Bhé (བྷཻ་, bhairava, bhairava, terrifying), which is manifestly arising. These three are also explained in detail, having been understood as objects of cognition that arise simultaneously and sequentially. 9th: Since all dharmas are realized as self-arisen wisdom and experienced, there is no elimination of non-virtue, and whatever is done goes towards virtue, thus the ten virtues are completely fulfilled. Its distinctions should be understood according to the scriptures. 10th: From realization and experience, the six perfections are complete. Without clinging or bias, it is the perfection of generosity. Since no misdeeds occur, it is the perfection of discipline. Without anger, and everything is contained within the realm of realization, it is the perfection of patience. Without distraction, without separation, it is the perfection of diligence. The continuum is unbroken, and not straying from the essential meaning, it is the perfection of meditation. Realizing self-arisen wisdom and cutting the root of samsara and nirvana, it is the perfection of wisdom. In the vast expanse of space, understanding the meaning of the world, there is no mind of miserly clinging, it is giving without expectation. The perfection of generosity is complete. Not transgressing the unerring precepts, all actions of body, speech, and mind, since no non-virtuous misdeeds occur, the perfection of discipline is complete. The profound and vast view, all dharmas of what is and is not, are all contained within the realm of dharma, the perfection of patience is complete. Inseparable from the essence, not intentionally Bhé (བྷཻ་, bhairava, bhairava, terrifying) itself, not being distracted from the meaning of the view, the perfection of diligence is complete. The four, three times, and three times are inseparable, wisdom is constantly unbroken, not wavering from the essential meaning, the perfection of meditation is complete. Cutting off the root of the first samsara, because of recognizing wisdom awareness, confidence and certainty
Chinese
因此下定决心，通达般若波罗蜜多。如是说。第十一，证悟自他无二，不舍执取是慈悲。以爱普覆一切且平等是慈爱。不离且欢喜是喜。对一切平等且无有亲疏是舍。如海藏九续中说：慈悲不作意，远离对境。慈爱如虚空之边际般广大。喜是自生光明的觉受。舍离执着，无有散乱。如虚空广阔中说：大悲不作任何事。为了修习慈爱的二利。大喜是无勤的。舍无所思，周遍一切。如是说。第十二有二，圆满一切密咒之修持，以及圆满四种事业。第一，于证悟且修持中，生起次第等一切修持，皆已具足且圆满。解脱能境之分别念，诸缘显现为助伴，内外之界限已圆满。自己认识自己，无明、烦恼、业障、所知障等，于自性清净，已证得实义。轮回涅槃无二，且证悟自心为佛之所依加持。五大显现为自生智慧，五大次第圆满。一切安住于心性中，且安住于宫殿中。轮回涅槃无二且无别，迎请融入等已圆满。解脱偏执邪念，且将二无之义结合，结合解脱等。功德任运成就且究竟，是为发愿。诸法汇集于身语意，且显现如其游舞，是为实义之念诵。器情受用为明，是为荟供。轮回涅槃汇集于一明点，且无论如何行持皆不离其义，是为缓收等圆满之功德。如虚空广阔中说：获得无见之把握，无分别智慧遣除障碍，无有分别之障碍，内外之界限于此圆满。本来法身