English
With the clear light of knowing, ignorance and delusion are nonexistent from the beginning. The primordial purity of wisdom shines brightly, without any karmic imprints or obscurations. If one asks those who do not know, due to not recognizing one's own nature, obscured by ignorance, delusion, and karmic imprints, one fails to realize the primordial clarity and falls into the cycle of darkness. Thus it is said. From the Tantra of Blazing Sky, this is the twelfth chapter, which explains that recognizing one's own nature eliminates ignorance and delusion. Then, the Self-Arisen Natural Purity asked the Teacher, the Nameless All-Liberator: Does the mind have the five poisons and three poisons? If it does, even if they are abandoned, it seems as though they are not abandoned. If it does not, it is unreasonable for sentient beings in the six realms to wander in samsara. Having heard this, the Teacher addressed the assembly: Which are you asking about, these two questions, to those who have realized or those who have not realized? If you are asking those who have realized, the five poisons and three poisons are not abandoned but are self-liberated. The three poisons are primordially pure as body, speech, and mind. The five poisons are nameless as the five wisdoms. Thus it is said. If you are asking those who have not realized, all sentient beings in the three realms possess the inherent nature of the five poisons and three poisons. Because of this, they wander in the six realms of samsara. Thus it is said. From the Tantra of Blazing Sky, this is the thirteenth chapter, which explains that the five poisons are nonexistent for those who have realized, and existent for those who have not realized. Then, the Self-Arisen Natural Purity asked the Teacher, the Nameless All-Liberator: Does the mind have shape and color? Having heard this, the Teacher addressed the assembly: The mind has no shape and color. The mind has no form and characteristics. The mind cannot be measured by existence or non-existence. To see it as existing is a mistaken perception. Thus it is said. From the Tantra of Blazing Sky, this is the fourteenth chapter, which explains that the mind has no shape and color. Then, the Self-Arisen Natural Purity asked the Teacher, the Nameless All-Liberator: Does one attain Buddhahood through realizing the mind? Having heard this, the Teacher addressed the assembly: This mind with conceptual thoughts, this grasping mind, does not lead to Buddhahood. Because the nature of mind itself is the Dharmakaya, one attains Buddhahood through realizing the nature of mind. The Buddhas of the past also attained Buddhahood through realizing the nature of mind. Thus it is said. From the Tantra of Blazing Sky, this is the fifteenth chapter, which explains that one attains Buddhahood through realizing the nature of mind. Then, the Self-Arisen Natural Purity asked the Teacher, the Nameless All-Liberator: Mind and awareness, intellect and
Chinese
請問，心和智慧有區別嗎？ 於是（有人）請問。 導師對眷屬們開示說： 眷屬們的三個提問， 是在根本上提問，還是在作用上提問？ 如果在根本上提問，那麼這三者本質相同，沒有區別。 如果在作用上提問，則有區別。 並非存在好壞， 而是聚積有粗細之分。 覺性體驗無生。 心中流動而產生記憶。 在心中顯現而賦予名稱。 對於賦予的名稱產生執著，從而產生喜歡和不喜歡。 這樣說道。 《虛空燃燒續》中， 講述心、覺性、意三者的章節，即第十六品。 然後，自生自然清淨者， 向無名導師普解脫請問： 精華、法性、法身三者，有區別嗎？ 請問後，導師對眷屬們開示說： 這三者在根本上沒有區別。 在支分、作用和名稱安立上， 名稱的分類有區別。 精華、法性、法界沒有區別。 這樣說道。 《虛空燃燒續》中， 講述這三者在根本上沒有區別的章節，即第十七品。 然後，自生自然清淨者， 向無名導師普解脫請問： 法界、智慧、無生三者，有區別嗎？ 請問後，導師對眷屬們開示說： 這三者在意義上沒有區別。 名稱和分類上有區別。 法界是不作爲的法性。 無生是精華法身。 所謂的智慧、智慧， 是本來就存在的覺性。 是沒有明暗變化的覺性。 這樣說道。 《虛空燃燒續》中， 講述法界、無生、智慧三者沒有區別的章節，即第十八品。 然後，自生自然清淨者， 向無名普解脫導師請問： 五身、五智慧和五毒、五煩惱，有區別嗎？ 請問後，導師對眷屬們開示說： 在證悟和解脫的時候沒有區別。 在沒有證悟的時候區別很大。 這樣說道。 之後，眷屬們又請問： 證悟的五身、五智慧是怎樣的呢？ 請問後，導師對眷屬們開示說： 講述五身的分類是： 精華深邃無邊的身， 先初無名無邊際的身， 本淨原始清淨無生的身， 無實質空性的身， 無爲至
English
Having asked, "Are there differences between mind and wisdom?" The Teacher addressed the assembly, saying: "These three questions from the assembly, are they asking about the basis or about the function? If asking about the basis, these three are of the same essence, without difference. If asking about the function, there is a difference. It is not that there is good or bad, but that the accumulation is coarse or subtle. Awareness experiences the unborn. Memory arises from the movement in the mind. By clarifying in the mind, names are given. By clinging to the given names, liking and disliking arise." Thus he spoke. From the Tantra of the Blazing Sky: The chapter explaining the three, mind, awareness, and intellect, is the sixteenth. Then, the Self-Arisen Natural Purity, asked the nameless teacher, Kuntrol (ཀུན་གྲོལ།, All Liberation): "Essence, Dharmata, and the three Dharmakayas, are there differences?" Having asked, the Teacher addressed the assembly, saying: "These three have no difference in basis. In branches, functions, and naming, there are differences in the divisions of names. Essence, Dharmata, and Dharmadhatu have no difference." Thus he spoke. From the Tantra of the Blazing Sky: The chapter explaining that these three have no difference in basis is the seventeenth. Then, the Self-Arisen Natural Purity, asked the nameless teacher, Kuntrol (ཀུན་གྲོལ།, All Liberation): "Dharmadhatu, Jnana, and the Unborn, are there differences?" Having asked, the Teacher addressed the assembly, saying: "These three have no difference in meaning. There are differences in names and divisions. Dharmadhatu is the unconditioned Dharmata. The Unborn is the Essence Dharmakaya. What is called Jnana, Jnana, is the awareness that has existed from the beginning. It is the awareness without clarity or obscurity." Thus he spoke. From the Tantra of the Blazing Sky: The chapter explaining that there is no difference between Dharmadhatu, the Unborn, and Jnana is the eighteenth. Then, the Self-Arisen Natural Purity, asked the nameless Kuntrol (ཀུན་གྲོལ།, All Liberation) Teacher: "The Five Kayas, the Five Jnanas, and the Five Poisons, the Five Afflictions, are there differences?" Having asked, the Teacher addressed the assembly, saying: "At the time of realization and liberation, there is no difference. For the unrealized, there is a great difference." Thus he spoke. Then, the assembly again asked: "What are the realized Five Kayas and Five Jnanas like?" Having asked, the Teacher addressed the assembly, saying: "Explaining the divisions of the Five Kayas: The Kaya of Essence, profound and limitless; the Kaya of Primordial Beginning, nameless and without limit; the Kaya of Primordial Purity, Kadag (ཀ་དག, Primordial Purity), unborn; the Kaya of Non-Substance, Zangkayi (ཟང་ཀའི, Copper-colored); the Kaya of Effortless Ulti-
Chinese
是过去的五身。五种智慧是：本来清净无生之智慧，光明界中显现之智慧，自生本然清净之智慧，自显自成佛之智慧，自现自解脱于自位之智慧，此为五种智慧。此未于其他乘中宣说，又是底尼日月的精髓，五身五智慧。具证悟者无五毒五烦恼，于智慧界中漂浮。未证悟者被五毒所困，于三界轮回中漂泊。如是说。出自《虚空燃烧续》中，证悟之五毒与五身无别之品，第十九品。之后，自生本然清净者向无名普解脱导师请问：显现、觉性、空性三者，诸法如何解脱？导师向眷属开示：所有显现，本来自位，无有取舍断立而自解脱。于无动摇之觉意，如何显现之事物诸法，不移动，无名之不忆念，心不生起。觉意虽于境界中动摇，然本然清净自解脱。何者生起，于自位消融，故从根斩断错乱。以觉性从根斩断。阿赖耶从根斩断者，空明无实，无习气遮蔽。无欲念妄想，无算计执着，是心性从根斩断。将彼三者合一而开示是：所有显现之境，自解脱清净。所有生起之觉性，自消融。所有忆念之念头，无算计执着而寂灭。彼三者如何解脱？显有诸法于空性中解脱。意觉念智，自生自位于自位解脱。心于阿赖耶界中解脱。如是说。出自《虚空燃烧续》中，显现空性觉性三者诸法解脱之品，第二十品。之后，自生本然清净者向无名导师普解脱请问：如何宣说解脱之窍诀？导师向眷属开示：于显现觉性空性三者中解脱之窍诀是：于彼显现之诸法，于自处自位无有分别而解脱。觉性生起体验之诸法，于无觉无执无著三者中解脱。空性阿赖耶之诸法，于无习气平等，无遮蔽中解脱。如是
English
Are the five bodies of the past. The five wisdoms are: the wisdom of primordial purity without arising, the wisdom that dawns from the expanse of clear light, the wisdom of self-originated natural clarity, the wisdom of self-illuminating self-enlightenment, and the wisdom of self-appearing self-liberation in its own place, these are the five wisdoms. This is not explained in other vehicles, and again, the essence of the sun and moon, the five bodies and five wisdoms. For those with realization, there are no five poisons and five afflictions, they float in the realm of wisdom. Those without realization are tormented by the five poisons, wandering in the three realms of samsara. Thus it is said. From the Tantra of Blazing Sky, the chapter on showing that the five poisons and five bodies of realization are inseparable, the nineteenth chapter. Then, the self-originated natural clarity asked the nameless all-liberating teacher: How are all phenomena liberated in the three, appearance, awareness, and emptiness? The teacher instructed the assembly: All appearances are originally in their own place, liberated in their own place without acceptance or rejection, abandonment or adoption. In the unwavering awareness-mind, how do the phenomena of things appear? Unmoving, without the name of non-recollection, thoughts do not arise in the mind. Although awareness-mind moves in the realm, natural clarity is self-liberated in its own place. Whatever arises dissolves in its own place, thus cutting off delusion from its root. Awareness cuts off from the root. Cutting off the all-ground from the root is: empty and clear, without substance, without habitual imprints or obscurations. Without desire, arrogance, calculation, or attachment, that is the mind itself cut off from the root. Combining these three and showing them is: Whatever appears, all realms are self-liberated and purified. Whatever arises, awareness is self-dissolving. Whatever is remembered, thoughts are pacified without calculation or attachment. How are these three liberated? The phenomena of appearance and existence are liberated in emptiness. Mind, awareness, memory, and intelligence are self-originated and self-liberated in their own place. That mind is liberated in the realm of the all-ground. Thus it is said. From the Tantra of Blazing Sky, the chapter on showing the liberation of all phenomena in the three, appearance, emptiness, and awareness, the twentieth chapter. Then, the self-originated natural clarity asked the nameless teacher, all-liberating: How is the instruction on liberation explained? The teacher instructed the assembly: The instruction on liberation in the three, appearance, awareness, and emptiness, is: All phenomena of appearance, are liberated in their own place, in their own state, without distinction. All phenomena of awareness arising and experiencing, are liberated in the three, without awareness, without grasping, without attachment. All phenomena of emptiness, the all-ground, are liberated without habitual imprints, equalizing, without obscurations. Thus