Chinese
心性本即是佛。我他轮回所显现的一切，融入于涅槃法身。心性本即是佛。自性、果、境、数、功、功德、过患、歧途，以及安立之方便，心之本性，无边法之自性，并非法身之外。如是轮涅汇集于心，则可确定：心之自性，果，境，数，功，功德，过患，歧途，安立之方便，即是实相。其中，最初是阿赖耶识。果是佛。境是虚空。数是八识聚。功是六神通。功德是五智。过患是不离能取所取二者。歧途是常断二边。安立之方便是不使意识转向他处。实相是不造作。如是，须知轮涅一切无边之法，皆非法身之外。心性、法性、佛，应如是知。其中，知心为法性，与知心为佛，有二。初者，是了悟无显现、无作为、无二元。知心为佛，仅以知法性不造作之义尚不足够，乃是通达佛之甚深广大的无边意趣。显现为识蕴的一切，即是五部圆满之佛。非彼之外，故佛大乐安住于自性。佛大乐一切汇集之义，即是阿赖耶识、习气、黑白等，以及色蕴、烦恼愚痴三者，亦显现为诸身。意之识，想蕴，贪欲三者，是语光明无边。意之想，识蕴，嗔恨三者，是意金刚萨埵。有烦恼之意，受蕴，慢心三者，是功德宝生。五根识，行蕴，嫉妒三者，是事业不空成就。如是，经续中亦云：身之耳识、色蕴、毗卢遮那佛，愚痴自生本初之世尊。阿赖耶识、不动金刚萨埵，嗔
English
The very nature of mind is Buddha from the beginning. All appearances of self, others, and samsara dissolve into the dharmakaya of nirvana. The very nature of mind is Buddha. Nature, fruit, realm, number, skill, qualities, faults, wrong paths, and the means of placement are all inherent in the mind. The limitless nature of phenomena is none other than the dharmakaya. Thus, when samsara and nirvana are gathered into the mind, it can be determined that the nature of mind, its fruit, realm, number, skill, qualities, faults, wrong paths, and the means of placement are all the very essence. The first of these is the alaya. The fruit is the Buddha. The realm is space. The number is the eight consciousnesses. The skill is the six clairvoyances. The qualities are the five wisdoms. The fault is not being free from the duality of grasping and the grasped. The wrong path is the two extremes of permanence and annihilation. The means of placement is not allowing consciousness to stray elsewhere. The very essence is non-fabrication. Thus, one should know that all the limitless phenomena of samsara and nirvana are none other than the dharmakaya. Mind-nature, dharma-nature, Buddha, should be understood as such. Therein, there are two: knowing mind as dharma-nature and knowing mind as Buddha. The first is realizing the absence of appearance, the absence of action, and non-duality. Knowing mind as Buddha is not sufficient with just the meaning of knowing the non-fabricated dharma-nature, but it is the comprehension of the infinitely profound and vast meaning of the Buddha's intention. All that appears as the aggregates of consciousness is the Buddha who perfects the five families. Since it is not other than that, the Buddha, the Great Bliss, abides in itself. The meaning of the Buddha, the Great Bliss, the all-encompassing, is that the alaya consciousness, habits, black and white, etc., as well as the form aggregate and the three afflictions of ignorance, also appear as the bodies. The consciousness of mind, the aggregate of perception, and the three desires are the infinite light of speech. The perception of mind, the aggregate of consciousness, and the three hates are the mind Vajrasattva. The mind with afflictions, the aggregate of feeling, and the three prides are the qualities Ratnasambhava. The five sense consciousnesses, the aggregate of formation, and the three jealousies are the activity Amoghasiddhi. Thus, it is also said in the tantras: The ear consciousness of the body, the form aggregate, Vairochana, the ignorance, the self-born, the perfectly enlightened Bhagavan. The alaya consciousness, the immovable Vajrasattva, the hat
Chinese
当任自成成就薄伽梵。烦恼名识感觉珍宝生。我慢自成唯一薄伽梵。阿赖耶识自成大吉祥。五毒自成普集薄伽梵。五门之识有意义成就。嫉妒自成瑜伽薄伽梵。如是。不思界中以悲心成。者，自性者是。世俗自性四 具有。空行幻化胜乐喜悦者。从因缘所生者是。如血脉之类，以缘陶师所作之器皿之类。秘密咒者是。因不思法界中，缘于有情以悲心成，而现起黑汝嘎。以何调伏，于彼显现如意身。自性者是。相似显现者是。从愚笨牧童起，至贤者班智达之间，相似显现为陶器之类。秘密咒者是。以方便之行，所化何者当以何调伏，即显现为何，如如意宝珠满足所欲之类。以方便之行调伏一切也。自性之作用能力是。盛水为水器，盛乳为乳器之说。秘密咒者是。以方便之行，所化何者当以何调伏，即于彼与彼相似显现之身。唯是假立显现法界。自性是若观察则寂静，为何体性亦不成立而想。秘密咒者是，于黑汝嘎之身，虽仅于所化诸众假立显现，然于义不可说之法界中，法身安住于离言语。体性自性名相具。甚深瑜伽圆满三身之说，大吉祥者是对谁而说？彼之自性是何如？名之名相具有多少耶？初者是对自心而说，以不共之理四句周遍而决定者是。初者，任何亦非之法性是。如今之城镇与寺院等亦如梦幻不真实，法性离事物与相也。二者，任何亦显现者是。显现三界六道也。三者，任何亦可转变者是。天之显现消失而生于地狱等也。任何亦可成办
English
Dang, the self-arisen accomplished Bhagavan. Afflictions, consciousness, feelings, precious arise. Pride, self-arisen, the only Bhagavan. Alaya consciousness, self-arisen, great glorious one. Five poisons, self-arisen, all-encompassing Bhagavan. The five doors of consciousness, meaningful accomplishment. Jealousy, self-arisen, yogi Bhagavan. Thus it is. From the realm of non-thought, compassion arises. The characteristic one is: The conventional characteristic is fourfold. Dakini, illusory, supreme bliss, called bliss. That which arises from cause and condition is: Like the lineage and elements, like a vessel made by a skilled potter. The secret mantra practitioner is: The cause is non-thought, from the realm of Dharma, the condition is compassion arising for sentient beings, and arising as Heruka. By what is subdued, there appears the wish-fulfilling body. The characteristic one is: Appearing similarly is: From the foolish cowherd to the wise Pandit, appearing similarly as a pottery vessel. The secret mantra practitioner is: By the practice of skillful means, whatever is to be subdued by whatever means, it appears as anything, like a wish-fulfilling jewel fulfilling desires. By the practice of skillful means, all are subdued. The function of the characteristic one is: If water is poured, it is a water vessel; if yogurt is poured, it is a yogurt vessel. The secret mantra practitioner is: By the practice of skillful means, whatever is to be subdued by whatever means, it appears as a body similar to that. Merely imputed appearance, the realm of Dharma. The characteristic is that if examined, it is solitary, why is it considered that the essence is not established? The secret mantra practitioner is, in the body of Heruka, although it only appears imputed to the disciples, in the realm of Dharma beyond expression, the Dharmakaya abides beyond words. Essence, nature, having various names. The profound yoga, the three bodies complete, is explained. To whom is the great glorious one referred? What is its nature like? How many names does it have? The first is referred to one's own mind, the uncommon reason is established in four cycles. The first, the nature of not being anything, is: The current towns and monasteries and so on are also untrue like dreams, the nature of Dharma is separate from things and characteristics. The second, appearing as anything, is: Appearing in the three realms and six classes of beings. The third, being able to be transformed into anything, is: The appearance of gods disappearing and being born in hell, and so on. Being able to accomplish anything.