Chinese
即，简要地展示了迷乱和遮蔽的自性，主要展示迷乱之处而广说，主要展示遮蔽而总结。第二部分有三：总体展示了六乘的自性；通过经部、事部、行部、瑜伽部、大瑜伽部、阿努瑜伽六者详细地解释了差别；结尾部分。第三部分主要展示遮蔽而结尾有六：经部、事部、行部、瑜伽部、大瑜伽部、阿努瑜伽对于无取舍的真实意义的遮蔽方式。第二部分有月亮，月亮有三：简要地展示了心性如虚空般的意义；通过五无广说；通过大智慧结尾。第二部分五无是：没有对见解的执着；没有对誓言的守护界限；没有事业的精勤；没有对地的修习；没有对法性的修习。第六个意义，心性自生智慧，本来清净的精华，无作任运成就之第三十九品有二：展示和解释。其中有三：展示精华的自性；安立胜者的理由；总结那二者的意义。第一部分有二：简要地展示了一切的精华的道理；广说三身、三时佛、持明地、三界有情、显有情器的一切精华的道理。第二部分安立胜者的理由有二：立下誓言和安立理证。其中有二：简要地展示了菩提心之教法的安立方式；广说对于法没有可为之事，见解没有可修习之处，誓言没有可守护之处，事业没有可寻求之处，地没有可修习之处，道没有可行之处，法性没有可见之处的安立方式。第三部分总结意义有二：确定基础之智慧和展示那即是胜者的精华。第十个意义，心性自生智慧，本来成佛，超越轮回涅槃作为和寻觅之第四十品有二：展示和解释。其中有三：简要地展示了心性自生智慧，本来成佛，因此没有成立轮回之处和轮回者二者的体性；以辩论的方式广说自性；如是性的心性现在的
English
That is, briefly showing the nature of delusion and obscuration, elaborating by mainly showing the place of delusion, and summarizing by mainly showing the obscuration. The second has three parts: generally showing the nature of the six vehicles; elaborating on the distinctions through the six, Sutra, Kriya, Upa, Yoga, Maha, and Anu; and the concluding part. The third part, concluding by mainly showing obscuration, has six parts: Sutra, Kriya, Upa, Yoga, Maha, and Anu, the way of obscuring the real meaning without acceptance or rejection. The second part has the moon, and the moon has three parts: briefly showing the meaning of mind-essence being like the sky; elaborating through the five absences; and concluding with great wisdom. The second part, the five absences, are: no clinging to views; no boundaries to protect vows; no effort in activities; no cultivation of the ground; no meditation on the nature of reality. The sixth meaning, the thirty-ninth chapter on the essence of mind-essence, self-arisen wisdom, primordially pure, unmade, spontaneously accomplished, has two parts: teaching and explanation. It has three parts: showing the nature of the essence; establishing the reasons for the Victorious Ones; and summarizing the meaning of both. The first part has two parts: briefly showing how it is the essence of all; and elaborating on how it is the essence of the three bodies, the Buddhas of the three times, the grounds of the Vidyadharas, the sentient beings of the three realms, and all of existence, both container and contained. The second part, establishing the reasons for the Victorious Ones, has two parts: making a commitment and establishing the reasoning. It has two parts: briefly showing how the teachings of Bodhicitta are established; and elaborating on how there is nothing to do in Dharma, nothing to meditate on in view, nothing to protect in vows, nothing to seek in activities, nothing to cultivate in the ground, nothing to travel on in the path, and nothing to see in the nature of reality. The third part, summarizing the meaning, has two parts: identifying the wisdom of the ground of being and showing that it is the essence of the Victorious Ones. The tenth meaning, the fortieth chapter on mind-essence, self-arisen wisdom, primordially enlightened, transcending the actions and searches of samsara and nirvana, has two parts: teaching and explanation. It has three parts: briefly showing the nature of mind-essence, self-arisen wisdom, primordially enlightened, therefore the essence of neither the place of samsara nor the one who wanders in samsara is established; elaborating on the nature in the manner of refuting objections; the Suchness of mind-essence, the present
Chinese
因为不是其他的智慧，所以是意义的总结。第二方面分为两点：心性本已成佛，因此众生不应在轮回中流转的辩驳；以及因为没有证悟这一点，所以在追求目标上越是努力，就越无法脱离轮回的教导。其中有六点：声闻的舍弃，缘觉的禁止，菩萨的修持，事部的视为清净，瑜伽部的取舍，内道的特意修持，都在轮回中被教导。第三，总结其意义，与当下的心没有不同，分为四点：显示了认为当下的心是不清净的法，舍弃此法之外，没有自性自生的智慧涅槃；显示了真如的定义；显示了它的自性是唯一的实相；以及显示了如果进行改造，就会成就轮回。因此，凭借着无为任运成就的经文和论证，以及十个必要之处，心性自生智慧不需要寻找功德，因为本来就是自然成就的。因此，在无勤的大实相中，安住于远离改造的唯一见解，就能成就其伟大之处，就像如意宝珠一样被宣说。第三个意义是从追求造作的对境中解脱。任运成就宝的十三章所阐述的内容分为两部分：确定见解的十章和汇集一切见解的三章。第一部分有十章。第一章，第四十一章，确定了显现轮回涅槃的一切法都汇集于自生智慧心性普作之中，并且本体是相同的。分为两个部分：教义和解释。其中有三个方面：简要地展示了心性如何汇集为自生智慧；详细地解释了它的自性；以及将一切法总结为无二无别的一体。第二部分有三个方面：总体上的展示，详细的解释，展示了三世诸佛的精华，以及所依众生的界遍及，并且它与自生智慧合一的方式，以及五大的本体本来就是成佛的展示。通过将它的自性划分为二十五个方面，展示了所依显现世间没有超出自然产生的智慧。第二个意义
English
Because it is not other than wisdom, it is a summary of the meaning. The second aspect is divided into two points: the refutation that sentient beings should not wander in samsara because the nature of mind is already enlightened; and the teaching that because this point is not realized, the more one strives in pursuing goals, the more one cannot escape from samsara. There are six points: the abandonment of the Shravakas, the prohibition of the Pratyekabuddhas, the practice of the Bodhisattvas, the viewing as pure by the Kriya, the acceptance and rejection by the Yoga, and the deliberate practice of the Inner Path, all of which are taught in samsara. Third, summarizing its meaning, there is no difference from the present mind, divided into four points: it shows that the Dharma which considers the present mind to be impure, apart from abandoning this Dharma, there is no self-nature, self-born wisdom, nirvana; it shows the definition of Suchness; it shows that its self-nature is the only reality; and it shows that if it is modified, it will accomplish samsara. Therefore, relying on the scriptures and arguments of effortless accomplishment, and the ten necessary points, the self-born wisdom of the mind does not need to seek merit, because it is naturally accomplished from the beginning. Therefore, in the great reality of non-effort, abiding in the single view that is free from modification, one can accomplish its greatness, just as the wish-fulfilling jewel is spoken of. The third meaning is liberation from the object of pursuing fabrication. The thirteen chapters of the Spontaneous Accomplishment Jewel are divided into two parts: the ten chapters of determining the view and the three chapters of gathering all views. The first part has ten chapters. The first chapter, the forty-first chapter, determines that all phenomena of manifestation, samsara, and nirvana are gathered in the self-born wisdom mind, the all-creator, and that the essence is the same. It is divided into two parts: the doctrine and the explanation. There are three aspects: briefly showing how the mind is gathered into self-born wisdom; explaining its self-nature in detail; and summarizing all phenomena into non-dual oneness. The second part has three aspects: the general presentation, the detailed explanation, showing the essence of the Buddhas of the three times, and the basis, the realm of sentient beings, is pervasive, and the way it is unified with self-born wisdom, and the demonstration that the essence of the five elements is originally enlightened. By dividing its self-nature into twenty-five aspects, it shows that the dependent manifested world does not go beyond naturally arising wisdom. The second meaning
Chinese
第四十二品，确立自心本来清净的佛，超越改造、扬弃、取舍的体性，分为二：教示和解说。其中有二：宣示三身不在心外；宣示三时之佛不在心外；以及宣示当下心性本无造作，此三者为菩提之精华。以及，以造作不能成就之实事；宣示其过患；以及宣示一切改造之法皆为不了义，此三者成立心性不可改造之理。第三个意义是，心性安住于自生智慧，先于一切智慧而清净的大智慧中，故为原始佛。证悟此理，则显现为远离垢染、圆满具足一切功德之大自在，亦依赖于基之自性清净之佛法。因此，确立其自性之第四十三品，分为二：教示和解说。其中有三：简要宣示三圆满之自性；广说其体性；以及将一切归摄于自生智慧之意义中。第二部分有四：总示三身之导师；分别解说化身、报身、法身三身之导师；以及总结，以三者广说导师之体性。以教示、解说、意义归纳三者广说眷属之体性。以请问和回答广说教示之体性。其中有三：宣示心性为如来藏之体性；以改造、造作、修习不能证悟此理；以及宣示一切显现存在皆为一界，心性如来藏之外不可得，此三者解说法身之回答。宣示五境显现于五根识为离分别之如来藏体性；以及，于此之上，安住于无改造、造作、二取，则五境不成立为能取所取之方式，以此解说报身之回答。后显现之分别念，于境上作种种分析，于有情之心中宣说，以及，将彼显现空、声空、觉空等六者，以比喻、意义、理证三者，宣说为胜者之身语意，以此为化身之教示之回答。
English
The forty-second chapter, establishing the nature of the Buddha, whose own mind is originally pure, transcending transformation, abandonment, and adoption, is divided into two: teaching and explanation. Therein are two: declaring that the three kayas are not other than the mind; declaring that the Buddhas of the three times are not other than the mind; and declaring that the present mind itself is without fabrication, these three being the essence of enlightenment. And, with the fact that it cannot be accomplished by fabrication; declaring its faults; and declaring that all methods of transformation are provisional meanings, these three establish the reason why the mind itself cannot be transformed. The third meaning is that the mind itself abides in the great wisdom that is pure from the beginning, prior to all self-arisen wisdoms, therefore it is the primordial Buddha. By realizing this, it also appears as the great master of all spontaneously pure Buddhas, complete with all perfections, relying on the Dharma of the Buddha, which is the self-nature of the ground being completely pure. Therefore, the forty-third chapter, establishing its self-nature, is divided into two: teaching and explanation. Therein are three: briefly declaring the self-nature of the three perfections; extensively explaining its essence; and summarizing everything into the meaning of self-arisen wisdom. The second part has four: generally teaching the teacher of the three kayas; specifically explaining the teacher of the three kayas: the nirmanakaya, the sambhogakaya, and the dharmakaya; and concluding, extensively explaining the nature of the teacher with these three. Extensively explaining the nature of the retinue with the three: teaching, explanation, and summarizing the meaning. Extensively explaining the nature of the teaching with questions and answers. Therein are three: declaring the mind itself as the nature of suchness; it cannot be realized by transforming, fabricating, or meditating on it; and declaring that all appearances and existences are one realm, and cannot be found other than the mind itself, suchness, these three explain the answer of the dharmakaya. Declaring that the appearance of the five objects to the five sense consciousnesses is the nature of suchness, free from conceptualization; and, on top of that, by abiding without transformation, fabrication, or dualistic grasping, the five objects do not become established as the way of grasper and grasped, thus explaining the answer of the sambhogakaya. Subsequent appearing conceptual thoughts, analyzing various objects, are expressed in the minds of sentient beings, and, repeating that very appearance as emptiness, sound as emptiness, awareness as emptiness, and so on, as six, expressing them as the body, speech, and mind of the victorious ones with three examples, meanings, and reasons, this is the answer of the teaching of the nirmanakaya.