English
Due to attachment, self-nature is pure, dualistic grasping and awareness are clear from within, and all that needs to be accomplished and the root of perfection are self-manifestation. However, all terms arise spontaneously in one's own awareness, thoughts cease, the nature of mind is unborn, duality is cut off, the realm of experience is pure, all discriminations are tamed from the beginning, the nature of mind is unborn, and it possesses this awareness. All that appears in conventional appearance is no different from this, naturally accomplished as body and wisdom, because there is no establishment of terms, so it is free from duality and is called the Three Truths. It is also called all-powerful, not that things are clear and pure, but that in the manifestation of enjoyment, it is completely pure. It says that being free from the terms of discrimination is not abandoning and transforming, but that at all times, the mind manifests and enjoys through its own manifestation, and because it is not established in manifestation, it is not tainted by whatever is enjoyed, and is pure. However, all dharmas follow the state of the Buddha from the beginning, so that they can become the path. The yogi thus perfects all common inner paths and so on. Therefore, it is said that from the beginning, one should practice in this way, and is a yogi who perfects other paths. The number of gatherings is uncertain, and one should first do as the vows say. It says that the broad, medium, and other are meaningless. The words are easy to understand, with no laziness or懈怠. It speaks of the time of accomplishment, as the literal meaning. From the perspective of seeing the Dharma, it transcends suffering. The five bodies are naturally accomplished. It says that although the realm of experience appears, there is no attachment. It is called the accomplished body that possesses. The glorious secret essence is gathered in this suchness. It is the samadhi that manifests various forms, the fifth. It says as the literal meaning. This is the explanation of the fifth stage of the scripture. It is complete. Now, the final abode will be explained, and the final abode will be explained. It says that close union refers to what has just passed. Then, like the example of the farmer, understanding the meaning is the final completion. This is what is said. Then, how does one obtain the way to obtain the fruit? In the mandala of perfect wisdom, with the union of the five stages. It says that in self-born wisdom, all that needs to be accomplished is perfect, and this is the mandala of self-nature, which is pervasive. That
Chinese
通过次第道的方式，以理智阐述而证悟，基础智慧自然显现，因此所有佛陀都以无二的方式成就圣妙的阐述。 那么，是否在其他地方成就呢？ 奇妙神变稀有法，并非从他处而来，乃是依赖方便的智慧，于如是状态中显现。 如是说，阐述的事物是稀有的，故如是说。 清净能取所取的觉性，显现为远离对境，是舍弃他者所获得的果法。 也就是说，并非是努力获得存在于他处的所证之物。 其余部分虽然由他人阐述，但仪轨方便甚为重要。 心性本身在未成立之时，智慧的力量不灭的印记显现，具有安住于远离对境之状态的能力的觉性，从脱离一切执着而成为空性的状态中，立即以如是自性的方式自显，因此，从其他经典中也说： 犹如虚空般，平等无边际，不依赖他者，非为有法。 以无与伦比的智慧，凭借自身的力量，从觉性中，法并非从他处产生。 那么，所获得的是什么呢？ 安住于自明觉性中，不由谁造作，自然而生。 这显示了普光之地和法身，通达自身明了自身自性的意义后，因无对境而安住于自性，是自然生起的薄伽梵。 因为无有因缘，所以觉性自然生起，如是智慧是自显现的，故称为自然生起的智慧，因此，所有结合之境的法都在自明觉性中显现，故称为事业结合，如是说： 自然生起大智慧，无余结合于如是性。 那么，是否有所结合和能结合二者呢？ 结合与结合二者皆非，融入无二法界之状态，此无有相状。 如是说，通常一切法都在自然生起的智慧中显现，二者自然清净，因此，对境与智慧二者以及从心性中推断，法界与智慧无二，那么，是否有一个存在呢？ 未生之心性无有遮蔽而显现，是平等性的法界。
English
Through the path of gradual progression, realization arises from explaining with intelligence, the foundational wisdom naturally manifests, therefore all Buddhas accomplish the sacred explanations in a non-dual manner. So, does it accomplish in another place? Wondrous miraculous rare Dharma, does not come from elsewhere, but is the wisdom that relies on skillful means, arising in such a state. Thus it is said, the objects of explanation are rare, hence it is said so. The pure awareness of grasping and being grasped, appearing as separate from objects, is the Dharma of fruition by abandoning others. That is, it is not obtained by striving for something to be accomplished that exists elsewhere. The remainder, although explained by others, the means of the system is precious. While the nature of mind itself is not established, the seal of the unceasing power of wisdom is clear, the awareness with the ability to abide in the manner of abandoning objects, immediately self-manifests in such a nature from the state of being free from all grasping and becoming emptiness, therefore, from other texts as well: Like the sky, equal and boundless, not relying on others, not a phenomenon. With incomparable wisdom, by one's own power, from awareness, Dharma does not arise from elsewhere. So, what is it that is obtained? Abiding in self-awareness itself, not made by anyone, naturally arising. This shows the ground of all-pervading light and the Dharmakaya, having understood the meaning of self-knowing one's own nature as self-luminous, abiding in itself because there is no object, is the naturally arising Bhagavan. Because there is no cause or condition, awareness naturally arises, such wisdom is self-manifesting, therefore it is called naturally arising wisdom, therefore, all the Dharmas of the field of union are clear in self-awareness, therefore it is called action-union, thus it is said: The great naturally arising wisdom, completely unites into suchness. So, are there two, the uniting and the united? Neither uniting nor united, dissolve into the state of non-dual space, this has no characteristics. Thus it is said, generally all Dharmas manifest in naturally arising wisdom, the two are naturally pure, therefore, the object and wisdom are two, and inferred from the nature of mind, space and wisdom are non-dual, so, is there one that exists? The unarisen mind itself, clear without obscuration, is the space of equality.
Chinese
那是任运自成之状态。其中，一切事物皆未成立，即是此之谓。才刚逝去之刹那，考察其共同相与自性，二者无别，于一切不作分别而显明，是为法身，亦名普光。༈ 现在开示报身与莲花之境地：智慧界之如是性，以方便之手印自显现。如是，以无所缘之智慧，断绝一切戏论，是为平等性之界。那是如四如性般转变而得名。然则，其自性如虚空般，无有止息之智慧，不混杂地显现为身与智慧，亦非唯一确定。诸显现与应舍弃者无别，以名言与施设，一切皆显现为智慧。然则，一切皆于心性中自生，且彼等显现乃是知之智慧，不离对境而行持。智慧本身显现为任何事物，故如是说：一切无余皆是智慧之实体，智慧于智慧中嬉戏。如是宣说。以不遮止之方式自显现，各自如实品尝其味，然因无有自识之外的他者。如是说：不遮止，意指心性以任何方式皆不遮止而显现之方式。心以自显现之方式。显现，意指显现为智慧。各自如实，意指心性自显现之色等诸法之体性，如其所住般见之。又，意指不一致。自识，意指如前所见所尝，然因心性显现为可得之物，故心外无有对境。因对境与心二者无别，故因此之故。于大乐之智慧中。如是说：因不执著显现，故无有痛苦，是大乐。然则，于无执著之明晰智慧中，作为对境，显现之相自然消失。因此之故。所取之相非有。如是说。以不分别之方式受用。如是说：心性自于一切中显现，故于任何事物皆不执著。然则，因无有分别，故于一切皆受用为自性。如是说。无染莲花清净之身。如是说，如所说般，受用一切所行之境为自性，故截断一切之味
English
That is called the spontaneously accomplished state. In that, all things are not established, that is what it is called. The moment immediately after passing away, examining its common characteristics and its own nature, the two are inseparable, and everything is clearly non-conceptual, which is the Dharmakaya, also called Samantaprabha. ༈ Now, the Sambhogakaya and the Lotus Land are shown: The Suchness of the realm of wisdom, with the self-arising mudra of skillful means. As such, with the wisdom of non-objectification, all elaborations are completely cut off, which is the realm of equality. That is named because it has become like the four suchnesses. However, that which is like the self-nature of the sky, the unobstructed wisdom, unmixed, self-manifesting as body and wisdom, is also not definitely one. Appearances and what should be abandoned are inseparable, and by naming and imputation, everything appears as wisdom. However, everything arises spontaneously in the nature of mind, and those appearances are the wisdom of knowing, acting without separation from the object. Wisdom itself appears as anything, so it is said: Everything without exception is the essence of wisdom, wisdom plays in wisdom. Thus it is said. Self-appearing in an unblocked manner, individually tasting the flavor as it is, but because there is nothing other than self-awareness. It is said: Unblocked means the way in which the nature of mind appears without being blocked in any way. The mind appears in its own way. Appearance means self-appearing as wisdom. Individually as it is, means the nature of the self-appearing forms and so on of the nature of mind, seeing them as they exist. Also, it means inconsistent. Self-awareness means seeing and experiencing as before, but because the nature of mind appears as something to be obtained, there is no object apart from the mind. Because the object and the mind are inseparable, therefore. In the wisdom of great bliss. It is said: Because appearances are not grasped, there is no pain, which is great bliss. However, in the clear wisdom without grasping, taking it as an object, the characteristics of appearance naturally disappear. Therefore. The characteristics of what is grasped do not exist. It is said. Enjoying in a non-conceptual way. It is said: The nature of mind itself appears in everything, so it does not grasp anything. However, because there is no conceptualization, everything is enjoyed as self-nature. It is said. The undefiled lotus pure body. It is said, as explained, enjoying all the objects of action as self, therefore cutting off the taste of everything
Chinese
是圆满报身，行持和意识都分离，不执着是莲花者的处所。现在宣说大集轮的处所和化身：过去和未来一切事物，自明智慧菩提心。这指的不是轮回和涅槃，也不是时间和不乐意，二者四者一切事物，所谓自明，心所说的都是智慧，那是心性没有成立，果位圆满也没有被遮蔽而显明，所以这样说。不是显现和空性的二元，智慧坛城自然成就，自明不可思议显现一切。这说的是，像过去一样一切法都融入于心，心显现一切没有名言，然而心显明为智慧，所以显现为智慧的一切，不寻找身和智慧而圆满。所谓自明，心自显现的身语意，每一个也都有三等等的名言，说也说不完。那么那是什么呢？因为要调伏的对境的缘故说不完，菩萨自然成就自显现，这说的是，也是对欲望的执着等等，内部的类别也不同，所以想法不同，有超过计数的，调伏那些也如其所是地显现，所以显现超过计数，从自生的智慧中一切果都圆满，圆满比那更圆满地显现，以及像看到的那样显现。所谓聚集，智慧自显现，显现的那些在心性中圆满，所以显示了方式，那么那的慈悲加持如何显现呢？离戏论之心的所有法，平等周遍是心性，果位自然成就具加持，如海浪般处处显现。这样说，如来佛的心没有体性和执着，名言二者的法都远离所缘，所以一切光明都是大自在等等，这是无二的慈悲。那也不是空性，而是显现为明智的才能，那些从一开始就圆满了要成就的事业，就像珍宝一样，那也是不二，周遍，要成就，清净和圆满的缘故，像看到的那样显现所说的那样