English
Actually, the self-manifestation of self-arisen wisdom, in its essence, has no substantial existence; it itself is the great *Dharmakaya* possessing excellent qualities. The self, or nature, abides in this way naturally. Ultimately, the *primordial awareness* abiding in its own nature is the complete and unadulterated explanation of all phenomena, and it is the quality of the mind's nature. The unadulterated completeness itself is the great quality of the result, the seven treasures of spontaneously accomplished essence are complete from the ground up. The essence of sentient beings in the ground state is the state of their inherent cause. It should be known that in this state, there is no defilement, and it is the true face of the ultimate, excellent, great *Dharmakaya*. The reason why the result abides in its own nature is: truthfulness. As mentioned above, the meaning of the self-abiding nature is that, apart from the excellent great *Dharmakaya*, there is not even a particle of good result to be obtained. Why? Because all phenomena have matured into the nature of the result, there is no other path to take. The reason why the path abides in its own nature is: truthfulness. Therefore, ultimate reality itself is also the nature of the path. First, enter and realize it; second, abide and become familiar with it; finally, manifest the result, thereby distinguishing it. Or, distinguish it by entering, abiding, and manifesting. In this regard, there is the following explanation: first, enter the *ground*; second, abide on the path; finally, manifest the result. When revealing the ultimate non-duality of all things, there are two: one, self-arisen wisdom abides as the cause of its own nature; two, truthfulness. Ultimate reality itself is the source of all phenomena. All phenomena of samsara and nirvana, encompassing the ten directions and four times, without exception, the mind-essence is not born from causes and conditions, but is the all-pervading great self-arisen, without pervasion and that which is pervaded. The self-arisen wisdom without pervasion and that which is pervaded, without substance or characteristics, the omnipresent self-manifestation is the seal of everything, that is, the seal of the *ground* nature, the seal of the path view, and the excellent seal of the result. Because these three are the cause of everything, all phenomena abide in this state. ༈ It is the basis of all things in the category of names. Truthfulness. Ultimate reality is without fabrication, therefore, *Tathata* is the *Dharmadhatu* without end. Obscuration
Chinese
无碍自明即是智慧。它不仅仅是智慧空性，而是无碍地显现为身和智慧，被认为是方便之手印，显现为多样，是轮回与涅槃一切事物自性的因。此外，四缘等无数显现是自性的因。究竟而言，轮回与涅槃的一切法无余地安住，也被称为圆满。༈。无别自住分为二：无别，基始智慧自住为安住；道与果不在他处，而是显示安住于自身。初者有五：数，基轮回涅槃无别，不杂，圆满；正，二谛之义已于前述，第三无别之义是：若执著于认为胜义为空性，世俗为显现之实有的涅槃与轮回诸法无二。何以故？因本初涅槃之体性，轮回之因无论显现为何，皆非恒常。各别之色、声、香、味、触、法等轮回涅槃之差别，一切施设名言，譬如五色彩虹虽显现不杂，然于虚空之中则为一体。世俗之识如幻，轮回涅槃一切法虽显现不杂，然究竟离戏如虚空般一体且圆满。显示真谛无别，正，如虹如空不杂显现之义，彼即是自生之智慧，无为法显现为有为法，然于显现为有为之时，其体性与自生智慧无别，故名金刚。༈。自性无别具必要与目的，正，自性真谛无别之义，非由诸佛圆满正觉之深广意念所造作，亦非由众生敏锐之识所修饰，自性乃自然真谛无别，此“也”字表示佛之意念乃安住于基位之理。虽无显现与空性无别之名言，然于未如是证悟而执著为异体之错觉上，则有显空二者之执。
English
Unobstructed self-clarity is wisdom. It is not merely wisdom emptiness, but appears unhindered as body and wisdom, and is considered the hand seal of skillful means, appearing in various ways, it is the cause of the very nature of all things in samsara and nirvana. Furthermore, the appearances of countless names, such as the four conditions, are the very cause of the nature. Ultimately, all the dharmas of samsara and nirvana abide without remainder, and are also called perfect completion. ༈. Indivisible self-abiding has two aspects: indivisibility, the ground primordial wisdom abiding in itself is abiding; the path and the fruit are not elsewhere, but are shown to abide in oneself. The first has five aspects: Enumeration: the ground of samsara and nirvana is indivisible, unmixed, and complete. Correct: the meaning of the two truths has been discussed above, and the third meaning of indivisibility is: if one clings to the notion that ultimate reality is emptiness and conventional reality is the appearance of substantial entities, then all the dharmas of nirvana and samsara are non-dual. What is the reason? Because the nature of primordial nirvana, whatever appears as the cause of samsara is not permanent. The distinctions of individual forms, sounds, smells, tastes, tactile sensations, dharmas, and so on, the differences between samsara and nirvana, all the designations and names, are like the five colors of a rainbow appearing unmixed, yet in the space of the sky they are one. Conventional awareness is like an illusion, and although all the dharmas of samsara and nirvana appear unmixed, ultimately they are free from elaboration, like the sky, one and complete. Showing the truth as indivisible, Correct: the meaning of unmixed clarity like a rainbow and like the sky, that very self-born wisdom, the unconditioned appearing as conditioned, but even at the time of appearing as conditioned, its essence is inseparable from self-born wisdom, hence it is called vajra. ༈. Self-nature indivisible with purpose and need, Correct: the meaning of self-nature true indivisibility, is not created by the profound intention of the fully enlightened Buddhas, nor is it adorned by the sharp awareness of sentient beings, self-nature is naturally true indivisibility, this "also" indicates that the Buddha's intention abides in the ground of reality. Although there is no term for the indivisibility of appearance and emptiness, on the illusion of grasping them as different entities without realizing them as such, there is attachment to appearance and emptiness.
Chinese
因为有那个存在，为了从中解脱。从对那个意义的无别进行开示中，将二元变为非二元，那个“自二”所说的具有二元自性，阐述了非二元等等。因为有解脱二取执着的必要。虽然仅仅说了“真谛无别”的言辞，但在意义的自性上，词句的名言和显空二者，也仅仅是使之无别。也超越了以心思考、以口表达的境地，是不可言说、不可思议的意义。开示境与心无别，为自生智慧。问道：那么，显现为所知境和能知者二者是什么呢？回答：显现为境和能知的，也是未经改造的自生智慧的自显现而已。 ༈ 开示因果内外无别。 问道：虽然显现为因果二者，但在自性上没有因果二者，是无别于自生智慧的。显现为外器内情二者，也是在心性的状态中无别一体的。 ༈ 开示道与果不在他处，而是安住于自身。 问道：如此，一切法都安住于智慧自身，因此，如是三谛无别的状态如其所是。那本身也是一切道与果的本体。一般来说，关联有很多，但在此处，基、道、果三者具有自性一体的关联。因为获得果的方法，下乘是通过舍弃烦恼、清净障碍、转变而来，因此以殊胜的大玛哈瑜伽之道修持，使果显现。那也不是自己没有的东西从一开始就产生，而是果——任运成就的佛陀，在自己身上显现而已。密咒金刚乘的规矩是，确定那个基，修持那个道，那个果就显现了。 ༈ 品的名称。 问道：以胜义谛和世俗谛无别的智慧，任运成就地安住于自身，那些能够清楚地显示经文的词义，断除并界定意义，因此称为品，即为事业计数的第一之义。
English
Because that exists, in order to be liberated from it. From the teaching of the inseparability of that meaning, transforming duality into non-duality, that which is called "self-two" speaks of the dualistic nature as non-dual, etc. Because there is a need to liberate from the clinging to duality. Although only the words "truth is inseparable" are spoken, in the nature of meaning, the terms of words and the two aspects of appearance and emptiness are merely to make them inseparable. It also transcends the realm of thinking with the mind and expressing with the mouth, and is the meaning that is inexpressible and inconceivable. Teaching that object and mind are inseparable, as self-born wisdom. Question: Then, what is it that appears as the object to be known and the knower? Answer: That which appears as object and knowledge is also the self-manifestation of self-born wisdom, without being fabricated. ༈ Teaching that cause and effect, outer and inner, are inseparable. Question: Although it appears as cause and effect, in essence there is no duality of cause and effect, but it is inseparable from self-born wisdom. The outer vessel and inner essence that appear as two are also inseparable and one in the state of mind itself. ༈ Teaching that the path and the fruit are not elsewhere, but abide within oneself. Question: Thus, since all dharmas abide within wisdom itself, therefore, the state of the three truths being inseparable as they are. That itself is also the essence of all paths and fruits. Generally, there are many connections, but in this case, the basis, path, and fruit have a connection of being one in essence. Because the method of attaining the fruit, the lower vehicle, is through abandoning afflictions, purifying obstacles, and transformation, therefore, by practicing the supreme Mahayoga path, the fruit is made manifest. That is not something that one does not have that arises from the beginning, but the fruit—the spontaneously accomplished Buddha—merely manifests in oneself. The rule of the secret mantra Vajrayana is that by establishing that basis, practicing that path, that fruit is realized. ༈ The name of the chapter. Question: With the wisdom of the ultimate truth and the conventional truth being inseparable, spontaneously abiding within oneself, those words and meanings of the scriptures that can clearly show, cutting off and defining the meaning, are therefore called chapter, which means the first of counting the deeds.
Chinese
存在。 第二总义，确定道的阶段，此处的内容有四：五道的内容，有漏、无漏，以及有漏的止息是否存在，三种特性的内容。首先，按照次第是资粮道的次第、加行道、见道、修道和究竟道。第一者有二，见和修。见是第二品，宣说证悟自性的品。修是第三品到第六品之间，以四种瑜伽来宣说。现在，为什么这些被称为资粮道呢？因为第五品中有积累广大福德智慧资粮等，所以是资粮道。其中，此处的第二品中说：“行境之中无有衡量，从一切烦恼的行境中解脱，共同道二者如是，无二异熟圆满二资粮。”以及“超胜平凡行，行持恒常圆满二资粮。”第三品中说：“从无受用中受用一切。”以四句偈来显示。第四品中也说：“因行具足广大福德资粮，彼无名相乃是大智慧。”以及第五品中说：“观修天之身。”等等四句偈来显示。第六品中说：“行持之中无有执着是智慧，安乐之顶是福德资粮。”如果说这二资粮在上面的四道中没有吗？这是就主要方面而说的，因为没有圆满二资粮就不能获得甚深之义，因为是唯有资粮等的道。如是说，其余四道中也有极其广大的二资粮。之所以不给资粮道命名，是因为暗示已经圆满，以及就法性而言是加行，是见道，是修道，是究竟，因为最主要所以这样命名。或者，想到积累资粮的辛苦，或者因为是加行道的因，所以是资粮道。加行道是无间，是积累资粮的第七品，其中说：“无有间隔的加行，当说修持时之资粮，也是修持无有间隔的道。”这是因为加行于见道。见道是第八品所宣说的。其中，就其自身而言，“一切有漏的巨大种类”这句偈