Chinese
说的是“显现方式”。因此，过去和未过去的法，是自明菩提心的体性。因为没有丝毫的先后，体性不混杂，完全圆满，圆满正等觉从一开始就了知。这显示了各别自证智，对此没有差别。这是理证。甚至只是推测也无法成立。显现为时间和事物一切法的事物，自己从心中推测的一切的体性就是心性。理证如所说的那样解释。一切显现都是心，因此心性不会止息，并且没有成立为一，虽然推测有先后，但体性是一，因此时间是一。此外，还有“三时是一，没有差别”，“先前没有，后来没有，本来就没有”等说法。这样，因为时间脱离了先后，一切显现和推测，各自显现了自相和共相的体性，虽然显现，但显现为一，因此这样说。从所有要证实的显现的执着中解脱，并且对于智慧无边无际地扩展的所有，从一开始，所有名言在境上没有成立时，就以自显现而了知。现在显示空性的智慧，所有各别显现的事物，以及自明之王，真实地，自明本身就是一切。因为一切行境都是自己的，自显现的智慧体性是空性。也就是说，对于教法总相和各别特征的种种错乱，显现如其所是的事物，随顺于此，称为自明。自生的智慧是一切的基础，并且为了掌控一切的自性，以及圆满一切所需，所以称为国王。然而，所说的心性没有不变成过失的。那么，如果一切没有汇集为心性，那就是空性吗？自明，所说的智慧本身就是一切自生的形态。然而，显现为境、智慧和缘起的一切事物都是心性，因此，智慧自显现的所有名言，体性都证悟为心，所以称为大空性。现在显示如镜般的智慧，脱离一切边际的自明本身，未生而显现事物，犹如镜子。也就是说，一切显现和推测都是心自显现，因此八识等等一切
English
It is said to be "the way of appearance." Therefore, the past and un-past dharmas are the essence of self-aware Bodhicitta. Because there is not the slightest before or after, the characteristics are unmixed and completely perfect. The perfectly enlightened Buddha knows this from the beginning. This shows the wisdom of individual discernment, and there is no difference in this. This is the reason. Even mere speculation cannot be established. All phenomena that appear as the dharma of all times and things, the essence of all speculations from one's own mind is the nature of mind. The reason is explained as it is said. All appearances are mind, therefore the nature of mind does not cease, and it is not established as one. Although there is a before and after in speculation, the essence is one, therefore time is one. Furthermore, there are statements such as "the three times are one, there is no difference," and "there was no before, no after, and no origin." In this way, because time is separated from before and after, all appearances and speculations clearly show the characteristics of self and generality separately, and although they appear, they appear as one, therefore it is said in this way. Liberated from the grasping of all that is to be proven, and for all those whose wisdom expands without end, from the beginning, all terms are known by self-appearance when they are not established on the object. Now, the wisdom of emptiness is shown, all individual appearances, and the self-aware king, truly, self-awareness itself is everything. Because all realms of experience are one's own, the essence of self-appearing wisdom is emptiness. That is to say, for those who are confused about the general and individual characteristics of the teachings, the phenomena that appear as they are, in accordance with this, are called self-aware. Self-born wisdom is the basis of everything, and in order to control the nature of everything, and to perfect all that is needed, it is called the king. However, there is nothing that is said to be the nature of mind that does not become a fault. Then, if everything is not gathered into the nature of mind, is it emptiness? Self-aware, the wisdom itself that is spoken of is all self-born forms. However, all things that appear as objects, wisdom, and conditions are the nature of mind, therefore, all the terms of wisdom's self-appearance, the essence is awakened as mind, therefore it is called great emptiness. Now, the wisdom like a mirror is shown, the self-awareness itself that is free from all extremes, unborn and appearing things, like a mirror. That is to say, all appearances and speculations are the self-appearance of the mind, therefore all eight consciousnesses, etc.
Chinese
所有清净的智慧所考察的都未产生，自己的智慧之义显现为无二，不散乱如镜。如果认为考察也应断除，所谓“所有”，即考察的所有名言都未断除，而是显现为心性，因此断绝了对境。能知与所知二者皆从根本上清净。༈ 现在宣说事业成就的智慧：自性不可思议心显现，然因心故无有各别之对境，自性清净智慧中，能作所作终不生。意思是说，对二取所考察的差别，显现为超出计数，在这些显现中，心显现为自显，虽然如此显现，但一切的体性是心性，因此不会中断而执着。然而，所有名言的自性都已融入心中，因此没有成立为佛与众生二者，一切都显现为自生的智慧，所作之调伏对境也未成立，能作者也没有，因此一切事业都已完成。离能取所取的智慧是：虽说五根，然已遍舍言说之相，无相而各别显现。意思是说，佛的智慧是，一切都显现为自性，因此远离能知所知，无执着的智慧是，从场合考察的智慧不可思议，但宣说一切智慧的根本为五种。如此宣说。不相同之处在于，显示宣说本身也不成立，因为，其中所说的五种智慧，也是从一个明觉的功用中产生，并未成立为实有，因为那是自生的智慧，远离一切相，不杂于五种智慧等而显现。所谓“彼性”，即显现为自生五智的彼性，不杂且圆满，故如是说。体性无二，对境不改，无有住处而周遍。意思是说，这不像其他那样，以法界与智慧分离，因此智慧的法界没有对境。这又显现为法界明觉，明觉无有戏论，故为无二，即智慧自己的体性没有安住于一处，而是显现一切名言，故称为周遍。༈ 这是宣说五种功德：十方显现声名不可思议，从自明觉中不生其他，等等。
English
All that is examined by pure wisdom is unborn. The meaning of one's own wisdom is clear as non-dual, and unwavering like a mirror. If one thinks that examination should also be abandoned, the word "all" means that all the terms of examination are not abandoned, but are clear as mind itself, thus cutting off the object. Both the knowable and the knower are pure from the very beginning. ༈ Now, the wisdom of accomplished action is shown: Characteristics are inconceivable, mind appears, but because of mind, there is no separate object. In the self-pure wisdom, doing and being done will never occur. This means that the distinctions examined in the two entities appear to be beyond enumeration. In these appearances, the mind appears as self-appearance, but even though it appears in this way, the essence of everything is mind itself, so there is no uninterrupted grasping. However, since the nature of all terms has been incorporated into the mind, the two, Buddha and sentient beings, are not established. Everything is clear as self-born wisdom, and the object of taming, which is to be done, is not established, and there is no doer, so all actions are completed. The wisdom that is free from grasping and being grasped is: Although it is said to be five roots, it has completely abandoned the characteristics of speech, and appears separately without characteristics. This means that the wisdom of the Buddha is that everything is clear as self, so it is free from knower and knowable. The wisdom without grasping is that the wisdom examined from the occasion is inconceivable, but it is said that the root of all wisdom is five. Thus it is said. The difference is that it shows that the statement itself is not established, because the five wisdoms mentioned therein are also produced from the function of one awareness, and are not established as real, because that is self-born wisdom, free from all characteristics, and appears without being mixed with the five wisdoms, etc. The term "thatness" means that the very nature that appears as the five self-born wisdoms is unmixed and complete, so it is called that. The nature is non-dual, the object does not change, it is omnipresent without dwelling. This means that it is not separated from the sphere and wisdom like others, so there is no object in the sphere of wisdom. It also appears as the awareness of the sphere, and the awareness is without elaboration, so it is non-dual, that is, the nature of wisdom itself does not dwell in one place, but it reveals all terms, so it is called omnipresent. ༈ This is the teaching of the five qualities: The appearance and fame of the ten directions are inconceivable, and nothing else arises from self-awareness, and so on.
Chinese
萨者，超过了以十等为首的对事物进行计数的数量。那也是因为心是自显现，除了心之外没有其他，所以心是自显现。 “坛城的功德，珍宝的形状和各种颜色装饰。” 这句话的意思是，总结就是解释。 也就是，“以智慧庄严装饰的，坛城功德不可思议。” 这句话的意思是，智慧自显现的大坛城的庄严，以及珍宝等不可思议地显现。 “十方四时的净土，宽广无边无法衡量。” 这句话显示了宫殿，十和四所包含的一切都在心性中显现，因此宫殿由此而生，并脱离了局限。 这就像通过观察化身的顶髻而无法看到极限一样。 如经中所说：“如佛顶髻般的相。” 那么，这是什么意思呢？ 因为宫殿的智慧之心是所化众生的显现，所以宫殿由此而生，因此很难描述其自性和特征。 “因为是由智慧之因所成，所以无法用一个词来表达。” 经中如是说。 “无漏功德自然成就，所见即所显。” 这句话的意思是，不舍弃一切行境而享用，也没有执着，所以没有障碍。 不用寻找就能享用，那也是因为心是自显现，所以如愿成就。 那么，这是什么意思呢？ “不是有碍之法，一切都由自己掌控，是空还是非空？” 经中如是说。 那也是因为从智慧自显现中没有成立自性，在智慧中显现并与智慧融为一体，因此脱离了对境，在没有刹那间掌控，所以可以随心所欲地成就无生或身等。 显示光明说：“一切皆为无分别之状态，没有分别念，显现一切。他人无法夺取的，菩提的珍宝。” 这句话的意思是，一切显现都不可分割，是功德圆满自然成就的状态。 因此，心性在没有执着的情况下嬉戏，显现一切。 然而，不执着五欲，心性享用大乐，因此不会被对境所夺。 然而，心显现的一切法都圆满为身和智慧，这是真实
English
Sa, exceeds the number of things that are counted, starting with ten. That is because the mind is self-manifesting, and there is nothing other than the mind, so the mind is self-manifesting. "The qualities of the realm, the shape of jewels, and various colors are adorned." This means that summarizing is explaining. That is, "The qualities of the realm, adorned with the ornament of wisdom, are inconceivable." This means that the adornment of the great realm of wisdom's self-manifestation, and jewels, etc., appear immeasurably. "The purification of the realms of the ten directions and four times, is vast, expansive, and immeasurable." This shows the palace, and all that is contained in the ten and four manifests in the nature of mind, so the palace arises from this, and is free from limitations. This is like not seeing the limit by looking at the crown of the emanation body. As it is said in the sutra, "Like the mark of the Buddha's crown." So, what does this mean? Because the wisdom heart of the palace is the manifestation of those to be tamed, the palace arises from this, so it is difficult to describe its nature and characteristics. "Because it is made of the cause of wisdom, it cannot be expressed in one word." As it is said in the sutra. "Immaculate merit naturally accomplished, whatever is seen is what appears." This means that without abandoning all objects of experience, one enjoys them without attachment, so there is no obscuration. One enjoys without searching, and that is because the mind is self-manifesting, so it accomplishes as desired. So, what does this mean? "It is not a Dharma with obstruction, everything is controlled by oneself, is it empty or non-empty?" As it is said in the sutra. That is because from the self-manifestation of wisdom, self-nature is not established, it manifests in wisdom and becomes one with wisdom, so it is free from objects, and controls without a moment, so one can accomplish unborn or body etc. as desired. Showing the light, it says, "Everything is in a state of non-duality, there is no conceptualization, and everything appears. The precious jewel of Bodhi, which cannot be taken by others." This means that all appearances are indivisible, it is the state of perfect qualities naturally accomplished. Therefore, the nature of mind plays without attachment, and everything appears. However, not being attached to the five desires, the nature of mind enjoys great bliss, so it is not taken by objects. However, all the Dharmas that appear as mind are perfected as body and wisdom, this is the true