English
That is the state before effort and diligence. Thus it is said. Completely abandon all errors. It means that if you understand the meaning of unborn, primordial purity, you will abandon all mistakes, confusions, actions, and diligence. The wisdom without hesitation in the three meanings. It means that there are three sources for grasping the true meaning of Manjushri: The meaning is profound, and the meaning is vast. The meaning is great, incomparable, and extremely peaceful. It means that the three great collections of teachings, if there is no doubt or hesitation about this, the meaning is completely accomplished. Or, the three complete meanings are: the basis is unborn, the path is pure from the beginning, and the result is the meaning beyond the mind. From these three, one must be certain and undoubtedly realize with wisdom without hesitation. The master of all meanings and three qualities. It means that it is the most supreme of all qualities, and it is the essence of the qualities of all Buddhas of the three times. Those who have the fortune can realize and hold it. The five aggregates, the meaning in the three times. It means that the five aggregates are: the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formation, and the aggregate of consciousness. The three times are: past, present, and future. 'Du' refers to the realm of outer phenomena, appearing without inherent existence, like a reflection in a mirror. All moments are distinguished. It means that of the past, future, and present, it is the present moment. All distinctions refer to the distinction of the flow of mind, that is, the way of liberation of outer appearances, the way of liberation of the mind, awareness, and heart in between, and the liberation in the inner ground of Dharmata. Knowing the ground to be emptiness, and knowing awareness, mind, heart, and intelligence to be naturally clear and self-liberated. Appearance, self-appearance, and self-liberation are the three. Or, the movement of mind or memory, awareness, and heart, not cutting off the past, not welcoming the future, and the present awareness not falling into conditions, is therefore called distinction. Perfect enlightenment in a single moment. It means that practicing as mentioned above, a single instruction, without any appearance, liberation where it appears. Realizing this, in a single moment. All things arise from emptiness, liberated in emptiness. Unborn, primordially pure, perfectly enlightened. Thus it is said. The nature of all Buddhas.
English
"Chang," meaning, is the nature of all Buddhas, unborn, primordial purity, unconditioned, beyond thought. Who holds it? It is held by yogis, those with wisdom. Bodyless body, the supreme of bodies. Meaning, completely cutting off delusion, meeting the essence mother, attaining the unchanging Buddhahood. From now on, no longer taking birth, no longer circling in the six realms, meaning, no longer taking birth. Bodyless means unborn, primordial purity, the Dharmakaya. Body means the Sambhogakaya. The supreme of bodies means calculating the qualities of the Dharmakaya, that is the supreme of bodies. The end of the body is the realized one. Meaning, the Nirmanakaya has no place to be born in the six realms. Because it is impossible to be born later, the end of the body is inherently nonexistent. Not clinging, not being born, not accepting birth, therefore realizing no end. Various forms, all manifest everywhere. Meaning, regarding what and how to tame, the Nirmanakaya Shakyamuni Buddha is shown to act for the benefit of beings. Great Jewel, Precious Top. Meaning, a jewel is a jewel because it produces what is needed and desired. Great is the great jewel of mind itself. If realized, all needs and desires will arise without exception. Precious Top means the top of a jewel, hung on the top of a victory banner, and if offered, various needs and desires will arise without needing special effort. Just like this example, by holding and realizing the general Atiyoga of the nine vehicles, one will know and realize all lesser vehicles without needing effort or practice. Among all vehicles, Atiyoga is like a precious top. From "accomplishing desires" up to "precious top," it is praising the mandala of Ratnasambhava through the door of the wisdom of equality. It shows that the result of reversing delusion is spontaneously accomplished within oneself from the beginning. It shows how to grasp with the certainty of the unchanging result, and the distinction of realization. All Buddhas should realize. Meaning, it explains the five or ten results. It explains that the view to be realized by the nine vehicles is: the Shravakas realize that the object and mind are non-dual; the Pratyekabuddhas realize consciousness and non-consciousness; the Cittamatrins realize that the grasper and the grasped are non-dual; the Madhyamikas realize that ultimate truth is indivisible.
Chinese
如今证悟。菩萨证悟十八空性，证悟远离八戏边。事部证悟三族尊为天神。行部证悟清净为法性。瑜伽部证悟无生灭。嘛哈瑜伽证悟显空无别。阿努瑜伽证悟界与智慧二者无别。大圆满证悟显空为法身。彼更超胜于共通，证悟显现自解脱本初清净大。无论显现为何，存在为何，皆于自处成佛。所谓“佛”者，显示声闻之乘。所谓“由一切所证悟”者，显示独觉之乘。所谓“佛陀菩提无上”者，所谓“佛陀菩提”者，显示菩萨之乘。所谓“无上”者，显示事瑜伽三部之乘。所谓“密咒生起无文字”者，所谓“密咒”者，显示生起次第与圆满次第二者之乘。所谓“生起”者，显示阿底瑜伽之乘。如是显示能证悟之乘之类别后，显示所证悟之义之体性。所谓“佛陀菩提无上”者，对于事业勤作之“佛”，是无所作、超离心识之“增”，因此称为“佛陀”。所谓“菩提”者，乃是“菩提”无生，即是法身。证悟乃是大光明，即是报身。所谓“无上”者，乃是无有实体桑嘎玛之口诀，是任何事物之无上者。所谓“密咒生起无文字”者，所谓“秘密”者，乃是未成为心识之行境者，是超越知与言说者。所谓“咒”者，乃是成为功德之生处者。所谓“生起”者，乃是于甚深口诀中生起者。所谓“无文字”者，乃是文字所表诠、言词所不能诠说之，心要无生者。所谓“大密咒三族”者，所谓“秘密”者，乃是甚深者。所谓“咒”者，乃是称为“曼陀罗（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”的，具有知与救护二者。所谓“三族”者，乃是身之族、语之族、意之族等三者。所谓“密咒成办一切义”者，所谓“密咒”者，乃是对于成为一切功德之生处者而说。所谓“一切义”者，乃是以嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、啊（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）三者，将行持密咒之瑜伽士的一切身语意，生起为身语意。又，所谓密咒成办一切义者，乃是阿赖耶识
English
Now realize. Bodhisattvas realize the eighteen emptinesses, realizing separation from the eight extremes of elaboration. Kriya realizes the three families as deities. Upaya realizes purity as dharmata. Yoga realizes no arising and ceasing. Maha Yoga realizes appearance and emptiness as inseparable. Anu Yoga realizes the realm and wisdom as non-dual. Ati Yoga realizes appearance and emptiness as the dharmakaya. Beyond that, Dzogchen is particularly superior, realizing appearance as self-liberated, the great primordial purity. Whatever appears, whatever exists, is enlightened in its own place. "Buddha" indicates the Hearer's Vehicle. "To be realized by all" indicates the Solitary Realizer's Vehicle. "Buddha, Bodhi, unsurpassed." "Buddha, Bodhi" indicates the Bodhisattva's Vehicle. "Unsurpassed" indicates the three sections of Kriya Yoga. "Secret mantra, arising, without letters." "Secret mantra" indicates the two vehicles of generation and completion stages. "Arising" indicates the Ati Yoga Vehicle. Thus, having shown the categories of vehicles that realize, the nature of the object to be realized is shown. "Buddha, Bodhi, unsurpassed." The "Buddha" who is active in deeds is "increased" without action, beyond mind; therefore, he is called "Buddha." "Bodhi" is unborn "Bodhi," which is the dharmakaya. Realization is great clear light, which is the sambhogakaya. "Unsurpassed" is the oral instruction of the insubstantial Sangka Ma, which is unsurpassed by anything. "Secret mantra, arising, without letters." "Secret" is that which has not become an object of mind, which is beyond knowledge and expression. "Mantra" is that which has become the source of qualities. "Arising" is that which arises in profound oral instruction. "Without letters" is that which is indicated by letters and cannot be expressed by words, the unborn essence. "Great secret mantra, the three families." "Secret" is profound. "Mantra" is called "Mantra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)", possessing both knowledge and protection. "Three families" are the family of body, the family of speech, and the family of mind. "Secret mantra, accomplishing all meanings." "Secret mantra" refers to that which has become the source of all qualities. "All meanings" are the three syllables Om (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Ah (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), which generate the body, speech, and mind of all yogis practicing secret mantra into the kaya, speech, and mind. Alternatively, "secret mantra, accomplishing all meanings" is the alaya.
Chinese
心髓法性虚空之中，从嬉戏、能力和支分中生起并出现一切甚深口诀。明点大，无有字。所谓“明点是无生，离是本来清净，大是心髓，无字是超离思维”。大空性，五字。所谓“在法空性之中，自显现有五字，即ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）, ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）, ཧཱུྃཿ（藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）, ཨཱཾཿ（藏文，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：嗡）, ༀཿ（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）”。因此说为五字。又或者，按照总持瑜伽的论典所说，断除外在显现的五类，断除内在显现的五类，断除秘密显现的五类，断除如是之性的显现的五类。虽然从空性之中显现为五种明觉的现象，但断除其显现的也是五类。明点空性，百字。所谓“明点大，也如从分别念之中显现为百字”。具足一切相，无有相。所谓“心髓是，就其体性而言，通过能力和嬉戏的方式，具足一切相，但在法性的基础上，没有事物或相”。十六，一半一半具明点。所谓“十六是喉轮圆满受用轮的十六脉。一半一半是莲花和金刚交合一半一半，一失二等，金刚顶端安住乐，具有菩提心明点”，如是宣说。这些是按照密续母续所说的。如果按照总持的解释来说，则宣说为四大部，即安住基础的四大部，迷乱歧途的三大部，差别区分的三大部，总计十部，无别的部有四部，总计十四部，智慧的生起之门和无明的迷乱之门二者，总计十六部。所谓一半一半，最初四母之要，即向上的一半，最后称为能力，支分之要，即向下的一半，明点心髓是秘密中的精髓。所谓“具”是指本来清净之大的明点的自性，是不可为、无事物、超离思维的彼性”，如是宣说。超越无支分的算计。所谓“心髓是无生且本来清净的，超越支分的相或分别念的算计”。总持的论典说，对于心髓或明点的自性，支分的知识是
English
From the heart essence, the nature of reality, within the expanse of space, all profound instructions arise and originate from the play, power, and limbs. The great bindu is without letters. It is said, "Bindu is unborn, 'le' is primordial purity, 'great' is the heart essence, 'without letters' is beyond mind." Great emptiness, five letters. It is said, "Within the expanse of the emptiness of phenomena, five letters spontaneously appear: Āḥ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), Hūṃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), Āṃ (藏文，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：嗡), Oṃ (藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡)." Therefore, it is said to be five letters. Alternatively, according to the texts of Spyi ti yoga, there are five classes for cutting off external elaborations, five classes for cutting off internal elaborations, five classes for cutting off secret elaborations, and five classes for cutting off the elaborations of suchness itself. Although five kinds of awareness phenomena arise from the expanse of emptiness, there are also five classes for cutting off their elaborations. Bindu emptiness, a hundred letters. It is said, "The great bindu also appears like a hundred letters from within the expanse of conceptual thought." Possessing all aspects, without aspects. It is said, "The heart essence, in its nature, possesses all aspects through the means of power and play, but on the basis of the nature of reality, there are no things or aspects." Sixteen, half and half, possessing bindu. It is said, "Sixteen are the sixteen channels in the throat, the enjoyment body wheel. Half and half is the mixing of lotus and vajra, half and half, one lost, two equal, bliss abiding at the tip of the vajra, possessing the bindu of bodhicitta," so it is said. These are explained according to the Mother Tantras. If explained according to the commentary of Spyi ti, it is explained as four great assemblies: four assemblies of the abiding ground, three assemblies of the wandering astray, three assemblies of specific distinctions, totaling ten, four assemblies of non-duality, totaling fourteen, and two doors, the door of the arising of wisdom and the door of the wandering of ignorance, totaling sixteen. "Half and half" means the key point of the first four mothers, which is the upward half, and the key point of the last, called power, the branch child, which is the downward half. The bindu heart essence is the innermost essence of secrets. "Possessing" means the nature of the bindu of the great primordial purity, which is that which is unmade, non-thing, beyond mind, that very nature," so it is said. Transcending calculation without limbs. It is said, "The heart essence, which is unborn and pure from the beginning, transcends the calculation of aspects or conceptual thoughts of limbs." The texts of Spyi ti say that for the nature of the heart essence or bindu, the knowledge of limbs is