English
O son! Earth's solidity, water's moisture, and so on, the five characteristics of afflictions themselves, compassion that protects and cares, and love that does not separate and benefits, etc., the characteristics of the path and fruit of nirvana, each is thought of separately. If there is attachment, then it is impermanent suffering, and it is thought of as the general characteristic of emptiness and selflessness. Some consider self-awareness as a great method, and unceasing appearance as its own characteristic, while the nature of all things being completely purified is shown as a general characteristic. When the self and general characteristics of afflictions are taught, and the meaning is understood without mistaking the characteristics, it becomes a scripture of complete purification. The accomplishments of body, speech, and mind, wherever they are not, that is it. Even the five great elements within, when the meaning of self and general is understood, they are completely pure without characteristics. Speaking of one's own characteristics, when examining phenomena, self, and things, etc., considering whether their essence exists, etc., conceptualization transforms into a realm of illusion. Speaking of general characteristics, impermanence, suffering, emptiness, and selflessness, ignorance is not to be abandoned, and correct knowledge is not to be cultivated. Everything dissolves into one taste in the expanse of reality. ༈ Each individual's abilities transform and grasp, and manifest as great methods. Because the characteristics do not abide in their own nature, they act in the expanse of wisdom. Conceptualizing illusory things, because that conceptualization is not found, that which is not found appears in various ways. At the moment of birth, all phenomena are one taste. The general characteristic of hatred, when thoroughly examined with truth, is the characteristic of complete purification. Non-dual hatred is not to be abandoned. Understanding the characteristic of desire, because it is completely purified, because there is no duality of attachment and non-attachment, the characteristic of desire is not to be abandoned. Understanding the characteristic of jealousy, it is the characteristic of complete purification. Jealousy is neither abandoned nor widely cultivated. ༈ Likewise, the reason for being free from extremes, if dependent, all names are extremes. Existence and non-existence, middle and permanence, and annihilation, one and many, and so on, the three and four extremes, because they reach the heart, they are briefly mentioned. Separation, cessation, and non-existence, etc., because they depend on imputation and have partiality, they are extremes. Because of confusion about these, it is said thus. If sought from existence, it becomes superimposition. If sought from non-existence, it becomes defamation. If sought from both existence and non-existence, then it will not be taught in the scriptures. Thus, all that appears
Chinese
因此，如果分解，就在虚空之中消融。 如果用五种方式分解虚空本身， 就会融入无相的法界。 为了对此生起信心， 为了亲见大秘密的究竟实义， 所说的万物皆无分别， 并非由分别而产生。 因此，无论以何种方式， 一旦确定了一切法， 自生智慧无处不在显现， 不依赖因缘，本来清明。 法性离于一切方所，思想言语， 因为远离而无法诠释， 为了用象征来引导， 如面容和镜子的比喻一样， 万物显现为密咒本身， 因为没有不能象征的。 万物如其自性， 应知为自生大乘。 如虚空不可执持一样， 一切显现存在也与之相同。 一切法皆是心， 心即是虚空的自性。 如大地一般， 无论心是否占据， 一切生起皆会发生， 是一切万物的所依之处。 同样，在无上大乘中， 一切佛陀菩提皆存在， 一切高低乘皆会产生， 一切都融入大乘的法界中。 如火焚烧一切一样， 将分别念烧于本觉之中。 如水汇集清洗一样， 应如是理解一切。 诸法本来就如风一样， 如风不可执持一样， 应如是成就一切。 无造作，本来就如是存在， 是一切产生的根源。 显现本身如同彩虹， 无自性而普遍显现， 这被解释为法身。 无论说出多少声音， 从无物中产生事物的声音， 不是言语和声音的实体。 应知诸法如声音一般。 可嗅之物的实体， 并非存在，而是普遍存在。 一切法都如气味一样， 无实有，种种生起和散发。 以无疑惑的智慧， 应如是了知一切法。 境与根识无实体， 如聚合而成的味道一样， 一切诸法， 从无根基中产生一切。 如果以识来驾驭四蕴， 如体验种种触觉一样， 如果以觉性来驾驭一切法， 种种显现皆无实体。 或者，大方便
English
Therefore, if dissolved, it dissolves into the state of space. If space itself is dissolved by five means, It dissolves into the realm of signlessness. In order to instill faith in this, In order to see the ultimate meaning of the great secret, All things spoken of are without distinction, They do not arise from distinctions. Therefore, by whichever of these means, Once all dharmas are determined, Self-arisen wisdom appears without location, Without cause or condition, it is clear from the beginning. Dharmata is free from all directions, thoughts, and words, Because it is free, it cannot be expressed, In order to guide by means of symbols, Like the example of a face and a mirror, All things appear as the mantra itself, Because there is nothing that cannot be symbolized. All things, as their nature is, Know them to be the self-arisen Mahayana. Just as space cannot be grasped, All appearances and existence are the same as that. All dharmas are mind, Mind is the nature of space. Just as on the great earth, Whether the mind occupies it or not, All births occur without exception, It is the basis of all things. Likewise, in the unsurpassed Mahayana, All Buddhas and Bodhi exist, All high and low vehicles arise, All merge into the realm of the Great Vehicle. Just as fire burns everything, Burn the aggregates of thought in the state of primordial awareness. Just as water gathers and cleanses, Understand everything in that way. Dharmas are originally like wind, Just as wind cannot be grasped, Accomplish everything in that way. Unfabricated, it exists in that way from the beginning, It is the source of all arising. Appearance itself is like a rainbow, Appearing everywhere without self-nature, This is explained as the Dharmakaya. However many sounds are spoken, From nothingness arises the sound of things, It is not the substance of speech and sound. Know all dharmas to be like sound. The substance of what is to be smelled, Is not existent, but is universally present. All dharmas are like smell, Without substance, various things arise and emanate. With wisdom free from doubt, Know all dharmas in that way. Objects and sense consciousness are without substance, Like the accomplishment of taste when assembled, All dharmas without exception, From no basis, everything arises. If the four aggregates are controlled by consciousness, Like experiencing various tangible objects, If all dharmas are controlled by awareness, Various appearances are without substance. Or, great skillful means
Chinese
为了乘，以事物摧毁事物而证悟。 烦恼五毒以五毒解脱，五毒因缘自性清净。 为了自生智慧自显现，如是何人忆念自解脱。 于彼贪欲五妙欲，见闻事物及四种缘。 为了了知自显现离见闻，无有显现执着之能取所取。 色相自明智慧色，语声觉性自显声。 香气法性即是香，味为如是之味。 触觉自生智慧触，颠倒妄想五境唯名尔。 以显现故无有自性，自明自显无有行境。 于一切如是成就，一切功德转为二资粮。 如是证悟之瑜伽士，于此无有一事不可为。 其他如转化三摩地，行持调伏及特意作为等， 以及真实转为五毒等，乃是正直之义，解脱之道。 无有行持及所行持，自显解脱之究竟，大方便胜妙。 如是色蕴及受蕴，与想蕴行蕴五种。 自性自明自显现，显空无别离感受。 想蕴无有有无作与非作，忆念空性无别自显现。 四蕴为智慧，以一故识自生大。 相与差别不可思议，于劣者以相而解脱。 为令一切如实证悟故，如是显示法身之影像。 一切诸法无余，虽以五智而遍及， 然以自之分别念遮蔽，未见五智之义。 为令未见之所有愚昧者，显示智慧自性故， 显示白与红与黄，绿等以及黑色。 为令菩提心性清净故，极度之色显示为白色。 为令证悟彼故为白色，无有贪着及所贪着。 为令证悟无贪着故为红色，为令证悟无尽增长故， 颜色显示为金色，为令证悟事业圆满故， 显示为绿色，为令证悟不可转变故， 颜色显示为黑色，如是于一切当知。 无有边与中
English
For the sake of the Vehicle, understanding arises by overcoming objects with objects. The five poisons of afflictions are liberated by the five poisons, the five poisons are pure in their nature of cause and condition. For the sake of self-arisen wisdom and self-appearance, whoever remembers in this way is liberated by that alone. In that, desire is the five objects of desire, all four: seeing, hearing, things, and conditions. For the sake of knowing, self-appearance is free from seeing and hearing, there is no grasping of apprehended and apprehender in manifest attachment. Form appearance is self-aware wisdom form, sound utterance is awareness self-appearing sound. Fragrant smell is the nature of reality, it is smell, taste is the taste of suchness. Touch is self-arisen wisdom touch, the five objects of deluded thoughts are merely names. Because of appearance, there is no self-nature, self-knowing, self-appearance has no object of experience. Thus, accomplish this for everyone, all qualities transform into the two accumulations. Thus, for the yogi who has realized this, there is nothing that cannot be done. Others, such as transforming samadhi, methods of practice, taming, and intentional actions, And even transforming into the five poisons, etc., are the meaning of straightforwardness, the path of liberation. Without practice and what is to be practiced, the ultimate liberation of self-appearance is the supreme great method. Likewise, form and feeling, and the five: perception, formation, The nature of self-knowing is self-appearing, appearance and emptiness are inseparable, free from feeling. Perception has no existence or non-existence, action or non-action, memory emptiness is inseparable, self-appearing. The four aggregates are wisdom, because of oneness, consciousness is self-arisen and great. Signs and distinctions are inconceivable, for the inferior, liberation is through signs. For the sake of all to truly realize, thus, the image of the Dharmakaya is shown. In all phenomena without exception, although pervaded by the five wisdoms, By obscuring one's own conceptual thoughts, the meaning of the five wisdoms is not seen. For all those ignorant who have not seen, for the sake of showing the nature of wisdom, White, red, yellow, green, and so on, are shown as black. For the sake of the purity of the nature of Bodhicitta, the color is shown as very white. For the sake of realizing that, the color is white, there is no attachment or what is to be attached to. For the sake of realizing non-attachment, it is red, for the sake of realizing inexhaustible increase, The color is shown as golden, for the sake of realizing the complete accomplishment of activity, It is shown as green, for the sake of realizing that it cannot be transformed, The color is shown as black, thus, know this for all. Without beginning or end
Chinese
如是之性。 于无别之状态中安住。 为成办证悟智慧之义故， 安住于方隅与中央。 烦恼清明故智慧清明， 是故以东方象征。 烦恼无明因果于西没， 自生智慧自性及， 痛苦本来即自清净之， 义为证悟故说西北。 如是自明东西北， 为象征功德圆满故南。 如是诸法无余皆， 汇集于如是性之法界。 方隅无余所有皆， 汇集于如是性之法界。 诸法无余所有皆， 如是性即是圆形之相。 于一切方隅如是观。 如是所依与能依之， 差别内相为外显示。 为象征故是相，由彼门， 以自明之显现而衡量。 于宗派之际已述说， 殊胜之双运无别义。 名相如何显示皆有， 然义实超离言思境。 以彼方便证悟之体性， 无颠倒之智慧眼。 名相智慧耳鼻舌， 身以彼即闻觉受。 义理明见等不决定， 于一切有且作决定。 无境现量极清明， 名相清净平等真实性。 以理而说非为异。 彼等差别亦为有法之， 数量与心识而说故， 于彼无有定执为数。 是故以体性一故真实。 于前际亦体性义， 已说，如是说亦无境， 然以见之差别而， 说，此义请衡量。 于世俗幻相见容颜， 一切如眼翳幻相之相。 显有无余所有皆， 知如水中月之相， 于境与分别无二中， 自然如是觉知彼， 彼即金刚见容颜。 自性坛城真实者， 法界自与无别之， 平等结合且清净也。 一切菩提任运成， 如是何者若证悟， 彼即智慧眼者也。 彼以如实见心要。 影像坛城真实者， 大觉知以方便而证。 个别之执相以智慧证。