English
Ground. That. In order to show the non-dual son, although the play of self-appearance is inconceivable, it has not moved from the realm of Bhaga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). It is said that all dharmas are the self-appearance of awareness, which is self-nature, without number. The dissimilar is not substantial, so it is said that it is not established. The basis of everything is inseparable from suchness, so it is without characteristics, self-nature, and nameless. In the great bliss without gathering and scattering, there is not one Buddha who has not been accomplished. It is said that in this way, the appearance of emptiness is uninterrupted, so it is inseparable, like a child mixed with two seeds, turning in samsara, so there is no name of suffering, and sentient beings abide in the unattainable. That basis is represented by symbols, practice is transmitted, common reasons, and special reasons are: the reasons of nature, self-nature, and great self, and the reasons of the union of space and wisdom, and the reasons of the union of great self, and the certainty seen by self-nature and history, etc., is the view. Moreover, it is said in the tantra: If one sees the meaning of equality with equality, equal perfection wisdom realm wisdom, all-knowing all-perfection universally illuminating, the unchanging and vast land of dharma nature, equal perfection wisdom realm wisdom, all-knowing all-perfection universally illuminating, the unchanging and vast land of dharma nature. It appears like this. However, there is the opening of the inner and outer doors of self-appearance, the separation of space and wisdom, the separation of father and mother, the separation of means and wisdom, the function of turning to samsara, and the function of separating appearance and emptiness, so the superior view is not seen. Samadhi is also the gods of many and few numbers, appearing like fish emerging from water, the light of samadhi goes with strength. It is said that in the self-appearance of the mandala awareness of Anuyoga deities, although practicing many and few numbers, like a fish emerging from water, like the closing of eighteen eyelids, or like a snap of the fingers, just reciting mantras, the four seals are not damaged, and the clear light appears at once without shaking, that is, the body is clear and burns in the light of an instant. It is said that it gets its name, and the way to be feasible is like a ship in the sea, manifested by force. The merits and conduct of the view are, whoever is in this
Chinese
如果转变，未主要宣说誓言交付等。说的是，如下不需要依止苦行， 任何对此有见，对此三摩地有见惯，因具有与此见之誓言同等的行持，故主要作同等之义。二十八和，五种行持等如续部般主要行持，在教证续部中宣说了。这是结尾语。那些也是主要作平等，如为境而说般，非量。所谓耶谢英（ཡེ་ཤེས་དབྱིངས་，jñānadhātu，智慧界）之义，仅于名言中通达之后，之义和，英（དབྱིངས་，dhātu，界）和耶谢（ཡེ་ཤེས་，jñāna，智慧）二者也是词语的名言。以之破斥，意为不住于彼。那些也如此说，我执著真实而恒常，于世俗错乱之面上认为真实。 胜义远离八边戏论，不断常断和一异。蕴等认为三时实有，且于世俗中认为以上的二谛。 认为三时实有的有部，彼无常之二谛自性。外道二谛即是有为三，与心不相应之行和识知者们，先前也非实有，之后也非实有，因错乱故于世俗中善说。于胜义中如是认为蕴界是实有，有部的自性于彼无有。两种相的蕴等是世俗，于彼之上，所取之境和内心的心是世俗。彼二者以三种自性认为是遍计所执。他圆成实是胜义。经部的二谛无彼自性。执著而转变，因错乱故是世俗。
English
If it transforms, vows and other things are not mainly spoken of. It is said that there is no need to rely on asceticism as follows: Whoever has this view and is accustomed to seeing this samādhi, because he has conduct equal to this vow of view, he mainly makes the meaning of equality. Twenty-eight and five kinds of conduct, etc., are mainly practiced like tantras, and are spoken of in the scriptural tantras. This is the concluding remark. Those also mainly make equality, like speaking for the sake of the object, it is not valid. The meaning of what is called Yeshe Ying (ཡེ་ཤེས་དབྱིངས་, jñānadhātu, wisdom realm), after understanding it only in name, and the meaning of, Ying (དབྱིངས་, dhātu, realm) and Yeshe (ཡེ་ཤེས་, jñāna, wisdom) are also nominal terms. Refuting it with this, it means not dwelling in it. Those also say this, I cling to truth as constant, and regard it as truth on the face of worldly delusion. The ultimate truth is free from the eight extremes of elaboration, and is not separated from permanence and impermanence and oneness and otherness. Aggregates, etc., are considered to be real in the three times, and the above two truths are considered to be worldly. The Vaibhāṣika, who believes in the reality of the three times, does not have the nature of the two truths of permanence. The two truths of the heretics are the three conditioned things, the actions that do not correspond to the mind, and the cognizers. They were not real before, and they are not real after. Because of delusion, they are well spoken of in the mundane. In the ultimate truth, it is believed that the elements are real, and the nature of the Vaibhāṣika does not exist in it. The aggregates of the two aspects are mundane, and on top of that, the object of grasping and the mind of the inner mind are mundane. The two are considered to be completely conceptualized by the three characteristics. Other perfect accomplishments are the ultimate truth. The two truths of the Sutra do not have that nature. Transforming by clinging, it is mundane because of delusion.
Chinese
正如经中所说“安住不变”，因此，这种见解可以推断为任何人都无法像解释的那样触及。经中说“主要阐述了离戏圆满续的规律”，对此有何想法呢？“自性相同自性圆满”，意思是说，譬如用金子来比喻银子等，这里如同见到金子就是金子一样，事物本身的真实面貌自然显现，没有矛盾，因此，殊胜瑜伽能够毫不错误地见到自性大圆满。因此说“因此见等有差别”，意思是说，以这种毫不错误的见解所见的理由，此见解与其他见解相比，具有五种殊胜之处，以及本体、自性、大自在三种，以及一个大自在。可以推断，它与其他的五种、三种、一种是不相混淆的。 总而言之，因为见解上没有那样专注的努力，所以首先提出，禅定没有目标专注、否定和肯定的努力，行为上没有寻求作为本身的努力，誓言上没有守护数量的努力，事业上没有区分自他的努力，灌顶上没有游走的努力，供养上没有前往各地的努力，修持上没有追求目的的努力，成就上没有祈求获得和聚集的努力，果上没有获得数量的努力，以及远离七种讲述的努力，因此显示出它的殊胜之处。名称的成立是：“瑜伽三名即是法”，意思是说，因为不偏离十七位圣者的意义，因为在离戏中自明不移动，因为不舍弃任何事物而显现一切事物的意义，所以被认为是殊胜瑜伽、极度瑜伽和任运成就瑜伽。经中还说：“大自在瑜伽、任运成就瑜伽和空阔觉悟瑜伽”。那么，简要地阐述这些的法理是什么呢？“事物本身如其所是，如是显现不颠倒”，意思是说，法性的明点轮涅一切在自身解脱的真实面貌，毫不颠倒地与自证的现量不混淆而完全
English
As it appears from the words, "Staying without change," therefore, this view can be inferred as untouched by anyone as explained. What is meant by the statement, "The very nature of the detached and complete tantra is mainly taught"? "The very nature is the same, the very nature is complete." The explanation is like silver, etc., compared to gold. Here, like seeing gold as gold itself, the very nature of things arises naturally as it is, without contradiction. Therefore, the extraordinary yoga sees the great perfection of self-nature without error. Therefore, it is said, "Therefore, there is a distinction in view, etc." It means that by the reason of seeing with this unerring view, this view is more distinguished than others by five distinctions, and by three of essence, nature, and great self, and by one great self. It can be inferred that it is not mixed with the five, three, and one of others. In summary, because there is no such effort of focusing on the view, it is first proposed that there is no effort of focusing on the object, negating and affirming in meditation; no effort of seeking action in behavior itself; no effort of guarding numbers in vows; no effort of distinguishing self and others in activities; no effort of traveling in empowerment; no effort of going to places in offerings; no effort of pursuing purpose in practice; no effort of praying for attainment and gathering in accomplishments; no effort of obtaining numbers in results; and because it is free from the seven efforts of explanation, it shows its distinction. The establishment of the name is: "Yoga three names are the Dharma itself," meaning that because it does not deviate from the meaning of the seventeen noble ones, because it is self-illuminating and unmoving in detachment, and because it does not abandon anything and the meaning of appearing in everything, it is considered as extraordinary yoga, extreme yoga, and spontaneous accomplishment yoga. The tantra also says: "Great self yoga, spontaneous accomplishment yoga, and vast space enlightenment yoga." What is the doctrine of these that is briefly explained? "The thing itself as it is, as it is, manifests without inversion," meaning that the Dharmata thigle, the wheel of samsara and all nirvana, is the very nature of liberation in itself, without inversion, and completely unmixed with self-awareness.