English
Therefore, if one can recognize the ground luminosity that arises at that time, one can be liberated upwards and thoroughly without a bardo. This symbolizes that from the primordial ground, when the ground appearance stirs, the self-born wisdom of Samantabhadra can recognize its own nature, thereby destroying co-emergent ignorance, and manifest enlightenment in the place of liberation of the great luminosity of intrinsic purity in the inner realm, becoming the first guide for beings. In this way, the transformation of mind into wisdom, or the abandonment of the cessation of mind, does not revert because it cannot be separated from a firm intention, and there is no other factor that can cause it to revert. As it is said in the Commentary on Valid Cognition: "The nature of mind is luminosity, all defilements are adventitious." And, "Non-harm and the meaning of truth, in their own nature, even if one tries to reverse them, they cannot be reversed, because the mind holds to that side." As it is said. The way in which the power of compassion moves from the primordial realm is also like this. If one examines well the various appearances of one's own mind now, one will find that it does not come from anywhere, does not abide anywhere, and does not go anywhere. The nature of mind arises from the realm free from elaboration, abides there, and dissolves there. From this, it is known that the nature of mind is the self-nature of equality that is originally beyond bondage and liberation, and its essence is the unconditioned and uncontaminated that is separate from the changes of the three times. Therefore, it is necessary to completely cut off all the roots of samsara, nirvana, liberation, and delusion on this moment of one's own mind, and there is no other way to cut it off. Therefore, it is extremely important to recognize the meaning of the Great Perfection of Mind, the equality of awareness and emptiness, from now on and to practice it repeatedly, and this is also the key to it becoming the supreme of all the stages of completion. In short, as it is said in the Prayer of Samantabhadra: "All phenomena of existence, samsara, and nirvana, are one ground, two paths, and two fruits, the magical display of awareness and ignorance." And, "The ground of all is unconditioned, self-born, vast, and inexpressible, the names of both samsara and nirvana are absent. If that nature is recognized, one becomes a Buddha, sentient beings wander in samsara through ignorance." And, "Samantabhadra, even I, without cause or condition, the meaning of the ground."
Chinese
自性本基即是自生觉性，内外不加任何虚构与诽谤，未被无记黑暗所遮蔽，因此自显现亦未被过失所染污。如是说。 最初，一切有情之迷乱，皆因本基觉性未显现，故而一无所记，茫然无措，此即是无明迷乱之根源。于此，因惊吓而昏厥，遂生恐惧，意识散乱。由此，我执、他执、敌执生起，习气逐渐增长，轮回由此而生。如是等等，经中广说。 涅槃之法身智慧等，如同虚空之开阔，又如太阳之光芒，于光明之界永不分离，以法性之方式无二无别而存在。如《宝性论》云：具有分别之相者，非为无上法之空性。 又如《自显现》云：自明灯光乃自显现之境，安住于自性之中，以自性之秘密方便而解脱。乃三世诸佛之胜妙意趣，与一切佛陀无动摇地平等安住。 又如《普贤行愿品》云：觉性之明分未曾断绝，本体一味而具五智，五智成熟之际，最初五部佛陀生起，由此智慧广大圆满，四十二尊佛陀显现，五智之妙用显现时，六十饮血尊亦显现，因此，本基觉性未曾经历迷乱。 又如《智慧界续》云：未被染污之觉性即是法身，自性乃是本体之身，无有因缘所生之变异，如同无为之虚空。 又如《奇妙》云：佛陀之身与智慧刹土，以及智慧功德与事业等，所有一切皆是智慧之显现，非从他处而来，而是自然成就。 如是。 总之，《圣妙智难量》云：若能了悟自心，即是佛陀，故当生起不于他处寻觅佛陀之观念。 又如《二观察》云：众生本即是佛陀，然为突发之垢染所遮蔽，若能去除垢染，即是真正之佛陀。 又如《古候经》云：除却珍贵之心性外，无有佛陀亦无有众生。 又如《秘密藏续》云：无论何时何地，亦无法寻得圆满正觉之佛陀，心性本
English
The very nature of the ground is self-originated awareness, without adding any fabrications or imputations from the outside or inside. It is not obscured by the darkness of unconsciousness; therefore, self-appearance is not tainted by faults. Thus it is said. Initially, all the delusions of sentient beings arise because awareness has not dawned on the ground. Therefore, they are completely unconscious and bewildered. This is the root of ignorance and delusion. From this, fainting in shock, fear and scattered consciousness arise. From this, the grasping at self, others, and enemies is born. As habitual tendencies gradually increase, samsara is entered into. Thus and so forth, it is extensively taught in the scriptures. The Dharmakaya wisdom of nirvana, etc., is like the openness of space, and like the rays of the sun. It is inseparable from the realm of clear light, existing indivisibly as the nature of reality. As it says in the Uttaratantra: "That which has characteristics of distinctions is not the emptiness of the supreme Dharma." Furthermore, from Rangshar: "The lamp of self-awareness is the realm of self-appearing light. Abiding in itself, it is liberated by the secret means of itself. It is the supreme meaning of the intention of the Buddhas of the three times. It abides equally and immovably with all Buddhas." Furthermore, from Kunsmon: "The clarity of awareness is uninterrupted. The essence is one, yet it possesses five wisdoms. When the five wisdoms mature, the five original Buddha families arise. From this, wisdom expands limitlessly, and the forty-two Buddhas appear. When the power of the five wisdoms manifests, the sixty blood-drinking deities appear. Therefore, the ground awareness has never experienced delusion." Furthermore, from the Wisdom Matrix Tantra: "Uncorrupted awareness is the Dharmakaya. Self-nature is the essence body. It is unborn from causes and conditions and is without change. It is like unconditioned space." Furthermore, from Madjung: "The body of the Buddha and the wisdom realms, as well as the wisdom qualities and activities, all that appears is the manifestation of that wisdom. It is not from elsewhere, but spontaneously accomplished in that way." Thus it is. In short, from the Noble Inconceivable Wisdom: "If you realize the mind, you are a Buddha. Therefore, you should cultivate the understanding that you do not seek a Buddha elsewhere." Furthermore, from the Two Examinations: "Sentient beings are indeed Buddhas, but they are obscured by sudden stains. If these are removed, then they are truly Buddhas." Furthermore, from the Gur: "Apart from the precious mind, there is no Buddha and no sentient being." Furthermore, from the Secret Essence: "From whatever direction in the four times and ten directions, a fully enlightened Buddha cannot be found. The very nature of mind
Chinese
已经证悟的佛陀说：不要在其他地方寻找佛陀。而且，《总集经》中说：菩提菩提是我之自性中，不待造作自性任运成就者，乃是诸佛之精华三身。我之自性不待造作而成法身，我之体性不待造作而成报身圆满，我之大悲显现化身三身。不是寻求后才成就的果，而是不寻求本来任运成就。如是所说，佛陀三身也是在自明觉菩提心之坛城中，本来不需寻求任运圆满之自性而安住。就胜义的实相而言，确实是如此。然而，对于智慧低劣的众生，如果一开始就开示，则会成为执着于我等的所依，因此，佛陀在初转法轮时，以四谛的断证来使人证悟人无我，仅仅是开了一个方便之门，而没有直接开示阿赖耶识和如来藏的自性等。如《解深密经》中说：取蕴之识极深细，一切种子如水流，若执为我则不可，故我未向童蒙说。而且，《宝鬘经》中说：世尊，如来藏之外，就是那些心被空性所迷惑的凡夫俗子、声闻、缘觉和初学者菩萨。而且，《中观根本慧论》中说：此等安住之实相，若说声闻缘觉等，极度惊恐而昏厥，因此最应保密。中间则从法界体性空性的角度，如实地开示了三解脱门。也就是，暂时将轮回和涅槃的一切法都安立为自性本空是胜义谛，而将其显现的缘起如幻之法安立为世俗谛，这样与圣者后得位的见解相符地分为了二谛。然而，最终从《般若经》中所说的四句空性等密意来看，显空双运的法界远离一切戏论，是唯一的胜义谛，而非圣者所证悟的不同名相的胜义。
English
The Buddhas who have already attained enlightenment said: Do not seek the Buddha elsewhere. Moreover, it is said in the Kunje (Sarvatathāgatatattvasaṃgraha Tantra): Bodhi, Bodhi, from my own nature, that which is spontaneously accomplished without contrivance, is the essence of all Buddhas, the three bodies. My own nature is accomplished as the unconditioned Dharmakaya, my essence is the unconditioned Sambhogakaya, and my compassion manifests as the three Nirmanakayas. It is not a result achieved after seeking, but is spontaneously accomplished from the beginning without seeking. As it is said, the three bodies of the Buddha also reside in the mandala of self-awareness, the Bodhicitta, as the spontaneously perfect nature from the beginning without seeking. In terms of the true nature of reality, it is indeed so. However, if it is taught from the beginning to those with inferior intelligence, it will become the basis for clinging to self, etc. Therefore, in the first turning of the Dharma wheel, the Victorious Ones only opened the door to realizing the selflessness of the individual by viewing the four noble truths as what is to be abandoned and what is to be adopted, without directly teaching the nature of the alaya-vijnana and the Tathagatagarbha, etc. As it is said in the Samdhinirmocana Sutra: The consciousness of grasping is very deep and subtle, all seeds flow like a stream. It is not permissible to conceive of it as self, therefore I have not fully taught this to children. Moreover, it is said in the Śrīmālādevī Siṃhanāda Sūtra: Bhagavan, those who are outside the Tathagatagarbha are ordinary children, Sravakas, Pratyekabuddhas, and Bodhisattvas who are beginners whose minds are distracted by emptiness. Moreover, it is said in the Madhyamakavatara: If this way of abiding in reality is explained, Sravakas and Pratyekabuddhas will be greatly frightened and faint. Therefore, it should be kept most secret. In the intermediate stage, the three liberations are taught as they are from the perspective of the emptiness of the Dharmadhatu essence. That is, temporarily, all phenomena of samsara and nirvana are established as ultimately being without inherent existence, and their appearances, the interdependent, illusory phenomena, are established as conventionally existing, thus dividing them into two truths in accordance with the subsequent vision of the noble disciples. However, ultimately, from the intent of the Prajnaparamita Sutras, which speak of the fourfold emptiness, etc., the Dharmadhatu, the union of appearance and emptiness, is free from all elaborations, and is the single ultimate truth, not the ultimate truth of different terms realized by the noble disciples.
Chinese
在禅定中，确定了见解一致，并说要以无执着的意念安住于其意义中。经中说：色之自性为何，彼即空性之如是，空性亦可说是色，自性本初即无生。又说：言语道断无法诠释的，如是法性犹如虚空，舍弃心与意的运行，殊胜稀有甚深者知。又在《赞般若波罗蜜多》中说：言思表达皆无之般若波罗蜜多，不生不灭乃是虚空之自性，各别自证智慧之行境，顶礼三世诸佛之母。又在《现观庄严论》中说：不在此岸亦非彼岸边，于彼清净亦不住彼等，为了知诸时皆平等性，是故称为般若波罗蜜多。又说：于此无有任何应遣除，亦无丝毫应安立之事物，于真实性中如实观，如实见即得解脱。圣者龙树说：世俗与胜义谛，于各自之分中应知，于何处如实和合者，彼即说为双运。又说：所说当止息，心之行境亦止息，不生与不灭，法性等同于涅槃。寂天说：胜义非是心之行境，心识乃是世俗谛。又说：何时有实与无实，不存于心识之前，彼时无有他种相，无所缘而寂灭。如是宣说。 虽说现量照见法性之自相唯在圣者地，然于资粮道与加行道时亦非全无对彼义总相之修习，以法性自性乃是离戏、无二取之体性，且此非新生而是本即安住于心性中之要点故，彼义总相于心中显现，譬如虚空之影像映于水中一般，故心亦于离戏、无二取之相中显现。如绘画、水中月、空中月之比喻所说，了知、体验、证悟三者之差别，如是之前二者于凡夫地亦可存在，于此经中以空性义总之方式