English
The wisdom body of separation from play. The essence of reality transcends constant speech. It is said that it is unadulterated, unmodified, uncreated, unexamined, and authentic. The wisdom that has reached there as it is without changing its fur or color is also momentary without substance. The essence of non-birth is inherently self-illuminating, and the essence that has become the basis of what is said by profound blessings, no matter what appears, exists, or arises. It does not become the power of one side and prevent others, so it stays like a pomegranate. However, this kind of characteristic cannot be shown or spoken, because everything that is said is an extreme. All the direct dharmas such as examination, etc., are also, because of the mind, the presence or absence is uncertain, so doing abandonment is meaningless. It is said that in order to manifest the bindu of Samantabhadra. The knowledge of confused and universal examination, in the difference of the momentary sequence, the object-like appearance of the perceived and the perceiver, all in accordance with the reason that the essence of the mind does not exist. Manifestation is also uninterrupted, so it is free from the three extremes. The Buddha of great enjoyment without acceptance or rejection of good or bad. The wisdom of the nature of consciousness is also, all consciousness does not arise or cease. It is said that here, the consciousness of various appearances is wisdom itself, so it is not abandoned. What is inconsistent is that, even so, all attachments to characteristics are not prevented, so it is not possessed, and it is the great Bhagavan. The sun of wisdom that has manifested self-born wisdom also spreads the light of hundreds of millions of suns. It is said that the sun of wisdom, which has become the self-nature of wisdom free from conditions, is like hundreds of millions rising at the same time, and the light of the body of wisdom travels. Without bias, it pervades everything and is the substance of all light. What is inconsistent is that it shows that there is no practice of transforming the realm of practice. In all times and forms, the dharma that is done without becoming a Buddha is not even a speck of dust, and it is said to be the greatness of not having a Buddha. It is said that the dharma of samsara is the great essence that is inherently Buddha, so in the form from early to late in the three times, the act of becoming a Buddha without becoming a Buddha, and the part of becoming a Buddha is not even a particle of self-nature, so it is considered to be the attachment of becoming a Buddha and the substance of the fruit even the name does not exist, so becoming a Buddha at all times and in all places.
Chinese
由于赐予了无为的伟大，所以舍弃了果。因此，本来就安住于菩提心身中，无法衡量。那些想要成就三身或五身的人，不会认为能现量获得这个。除了这条道路，其他道路无法成佛，所以显示了方便和时间的差别。如云：劫数和生世中，下劣者做了什么取舍，中等者以所缘获得解脱，虽然如此。 那些声闻乘者，以中观见，在无数劫的三大阿僧祇劫等境地中，以智慧低劣的声闻乘，为了舍弃轮回而取涅槃。方便也看到了，但修习却反复进行，依靠共同的方便和智慧，做了断恶行善，成就了十一地。以上下对比，中等根器者以四部密续，在二十小劫和长短不一的生世中，按照各自所许的时间，如本尊瑜伽的教理一样，一心一意地以方便道为果，从而没有被能取所取束缚，各自获得了相应的地。然而这是不相同的，显示了那些是假立的佛，无法获得真正的佛。如果未曾体验此义，除了思辨之外，断证的自性本来就不存在。如云：谁若未曾亲见远离怖畏之义，那么从后得位以下，所作的遍计所执之见，并非真实无谬。因此，观障无法清净，也根本没有见到大集会实物的基础，因为方便小而时间长。在此，完全依赖于时间和所依方便的努力。因此，一切善逝皆为母，是诸佛的唯一道路。以戒律等波罗蜜多道为基础，又云：所有如是已示现的圣者解脱道，一切皆是菩提心自性圆满，彼之功德皆由此生。一切圣者大族不死的菩提萨埵，即使是他们，若无此（菩提心）则不生，因此，此乃解脱之殊胜道。如是圣教中显现确定。为了在宣说之后，以狮子幼崽之态，显示见行之差别。
English
Because of bestowing the greatness of non-action, the fruit is abandoned. Therefore, since the essence is inherently present in the body of enlightenment, it is immeasurable. Those who wish to attain Buddhahood in the three or five bodies do not think of obtaining this manifestly. Apart from this path, Buddhahood cannot be attained by other paths, so it shows the difference of means and time. As it says: In countless eons and lifetimes, what have the inferior done in terms of acceptance and rejection, and even though the middling ones attain liberation through focus. Those who are disciples, with the view of Madhyamaka, in the realm of three immeasurable eons and so on, with the disciples of inferior wisdom, in order to abandon samsara and take nirvana. Although the means are seen, the practice is repeatedly cultivated, and by relying on common means and wisdom, by abandoning the dark and taking the white, the eleven bhumis are accomplished. Comparing above and below, the middling ones, with the four tantras, in twenty minor eons and lifetimes of varying lengths, according to the tenets of deity yoga at their respective times, with single-pointed means, the fruit is made into the path, so that without being bound by grasping and being grasped, each attains their respective bhumi. However, this is not the same, showing that those are imputed Buddhas, and the true Buddha cannot be attained. If this meaning is not experienced, apart from speculation, the nature of abandonment and attainment does not exist from the beginning. As it says: If one does not see the meaning of being free from fear, then the views of conceptual constructs made deliberately from the post-attainment onwards are not truly unerring. Therefore, the obscurations of view are not purified, and there is no basis for seeing the reality of the great assembly, because the means are small and the time is long. Here, everything depends on the effort of time and the support of means. Therefore, all Sugatas have become the mother, and it is the one path of all the Buddhas. With the foundation of conduct such as discipline and the paramita path, again: All those paths of liberation of the noble ones that have been shown, all are the perfection of the nature of bodhichitta, and their qualities arise from it. Even all those noble great lineage immortal Bodhisattvas, without it, they do not arise, therefore, this is the supreme path of liberation. Thus, it is certain that it appears in the teachings. After the explanation, in the manner of a lion cub, to show the difference between view and conduct.
Chinese
“执著六境与利他，念想常续离作业。”此句之义是说，由于此（指本法）没有执著于所说的六种邪见之念想，也没有利他事业的勤作，因此其见行是特别超胜的。对于进行见行之人，没有可抛弃的勤作。在果位之后，“我之无边佛，如是安乐成，一切我圆满，如来正等觉。”此句之义是说，为了使我执完全清净之智慧普遍广大，为了使真如显现，并且为了不错谬地将自性显现为大我，故称为佛。称为如来。称为正等觉。这些都只是名称而已。所谓以胜者之体性所概括者，即是胜者与善逝等名称。各自皆是如此。由于这些事物之自性没有自主性，故称为佛。༈功德之顶，即是遮止真实执著。为了显示其与大瑜伽之果位有极大差别，故说：“劣果身与智慧胜，实性极净及无勤，义基异识具三名，具此胜法乃胜宗。”此句之义是说，如果有人问：观待之下显得低劣的大瑜伽等之成就，如五身、五智等殊胜功德，与此（本法）所说的有何不同？答：是自身的第四与第九，即，为了使一切事物远离垢染而显明，并且，为了远离怖畏之勤作，以及，虽然是诸法之基础或本体，却无法指示，因此，其名称也可称为真如之异识，也可称为无勤之异识，也可称为无自性之异识，此具足三种名称者，即被认为是果位，而从自身显现者，乃是殊胜瑜伽之宗义。为了显示大智慧之体性难以测度，故说：“八识等诸法，一物明而异。”此句之义是说，八识中的法所概括之集合，即是所境。因此，外内之法与第九之智慧，即使是一物，也因显明而有差别，这是因为以反体而成立差别
English
"Attachment to the six objects and altruism, thoughts continue and are free from actions." This means that because this (referring to this Dharma) does not have the thought of attachment to the six wrong views mentioned, nor does it have the effort of altruistic activities, its view and conduct are particularly superior. For those who practice view and conduct, there is no diligence to be abandoned. After the fruition, "My boundless Buddha, thus becomes blissful, all my completeness, Tathagata Samyak-sambuddha." This means that in order to make the wisdom of completely purifying self-grasping universally vast, in order to manifest Suchness, and in order to manifest self-nature as the great self without error, it is called Buddha. Called Tathagata. Called Samyak-sambuddha. These are just names. What is encompassed by the nature of the Victorious One is the names such as the Victorious One and the Sugata. Each is like this. Because the nature of these things has no autonomy, it is called Buddha. ༈ The pinnacle of merit is to prevent the grasping of reality. In order to show that it has a great difference from the fruition of Maha Yoga, it is said: "Inferior fruition body and wisdom are superior, the nature is extremely pure and effortless, the basis of meaning is different consciousness with three names, possessing this superior Dharma is the superior doctrine." This means that if someone asks: What is the difference between the achievements of Maha Yoga, etc., which seem inferior in dependence, such as the five bodies, five wisdoms, etc., and what is said here (this Dharma)? Answer: It is the fourth and ninth of oneself, that is, in order to make all things clear and free from defilement, and, in order to be free from the effort of fear, and, although it is the basis or essence of all dharmas, it cannot be indicated, therefore, its name can also be called the different consciousness of Suchness, can also be called the different consciousness of effortlessness, can also be called the different consciousness of no self-nature, this possessor of three names is considered the fruition, and what manifests from oneself is the doctrine of superior yoga. In order to show that the nature of great wisdom is difficult to measure, it is said: "Eight consciousnesses and all dharmas, one thing is clear and different." This means that the collection encompassed by the Dharma in the eight consciousnesses is the object. Therefore, the external and internal dharmas and the ninth wisdom, even if they are one thing, are different because of clarity, because the difference is established by the opposite.
Chinese
哦，也不认为由对立所造成的差别是不需要的。“无实智慧具多样，二实诸法有离无。”意思是说，基不执著于显空之体性，且具足一切智慧，不执著于轮回与涅槃的诸法，以及所说的有和名言的具足与不具足二者。为了显示将此义作为对境是错误的，故说“此义瑜伽现量也”。意思是说，在殊胜的观察看来，因为有作为对境的缘故，瑜伽所现证的并非是真实的佛。如果这样，那么从这里也需要再次寻求意义，即使生起这样的执著之念，也会显现如下：第六，命名为大享用佛，各自的续部中有各自的事业名声。续部中显示轮回和涅槃一切的自性与彼无有差别，即是说自性，乃至名言也与彼相似。说是密意，虽然只是暂时的自证显现，但如果比较，则显现为瑜伽的对境。虽然我不能够指示它，但在经文中这样说到：“安住故不转变者，奇妙嬉戏之瑜伽，大集会合与大功圆，当知说为三者也。大手印是幻化，转变轮之大王，见之境为十六，圆满之境为享用者。此乃开展之法性地，嬉戏庄严之瑜伽，大乐与明点圆满，于三者中而显现，境义与智慧彼结合，当知一切皆圆满，非幻化乃显现也。”这样显现，以大瑜伽的三道获得胜者享用秘密者之后，即使获得了于欲乐中不染污的莲花眼所度化的地，但仍然因为瑜伽的三道之果一切智慧幻化智慧轮大集会合所获得的那个地还未获得，所以说文字轮之地的圆满总体上是去骑乘的。又，五部佛最初在名为现喜的劫中，出现了三万俱胝佛，其中最后一位名为普贤如来的教法中，国王种姓，婆罗门种姓