English
Like the ability of the earth's flesh and bones to grow, the two mixed with the three consciousnesses, also propelled by the wind, taking shape, this is the ritual of the mind. Similarly, propelled by the wind, it becomes the ritual of the body with all limbs complete, this is the magical power of the samadhi that grasps at self. The mother's sequence is the manifestation of the body, the expression of language is the liberation of speech, and through this door, understanding the meaning is the magical power of blessing. After that, knowing all things, enjoying wealth and the five desires, is the mother and offering. The aggregates with conditions increase, and so on, this is due to the cause of explanation, the five aggregates increase, and the thoughts increase, it is the samadhi with elaboration. All actions are unobstructed, and so on, this is after realizing that all abilities and places of enjoyment are free from effort, self-appearing and abiding in self-nature is the samadhi. The words here are not explained in detail. The Buddha of pure nature, not abiding with skillful means, is bound by grasping and the grasped. All phenomena of appearance and discrimination are enlightened into Buddha body and wisdom by the self-appearance of the mind, inconsistency is because of not understanding, so it is said to be without. Moreover, because it does not possess the two graspings, it cannot be liberated from the two graspings, these explanations themselves symbolize the second and the fruit of gathering in the manner of a natural metaphor. However, in order to complete the fifth stage, the five paths of the yogi should also be understood as metaphors. Therefore, entering in a truthful way, etc., in order to complete the stages, the stages of the path should also be known in this way. Now, the nature of the path itself is explained, first there are two, here is a brief description: The meaning of following the sequence is just that. It means that after realizing the nature of the first stage, one then enters into the meaning of practicing reality. So, what is the real object of the samadhi of reality? First do what should be done, in an extremely quiet place. It means that at the beginning of entering samadhi, first accumulate the accumulation of merit, and then according to the principle of meditation far from enemies, have the necessary things, in order to conform to the equality of self-nature, in order to correspond to self-nature itself, for the sake of the supreme meaning.
Chinese
应当禅修。说的是，根据规律，一切由二者所包含的事物，都仅仅是从自生智慧中显现，一切显现都明澈为心性，因此一切都成为智慧，这就像用秤来衡量，领悟到那个大平等性的意义，也与以境之识为譬喻相一致。一切法都明澈为心性，而心自身的体性却什么也没有成立，用智慧领会这个意义，就是到达那里。理由是，刚刚过去的即是如来。应当禅修胜义谛。等等，未被自证智慧所遮蔽的，就被称为胜义谛，当用领会了如是意义的智慧来思考时，就名言上称为禅修。那也以道的规律，不间断地显现，却不执着，是二心。必须安住于禅定而不散乱，应当投入于无上菩提。如是说。安住于极乐的净土，任运安住于平等大圆满中，坚定地执持菩提心，无分别地行持作为，在不住的住处禅修。说的是，一切法在自身的明澈中，没有执着于二边，因此称为大乐。产生不错误的禅修之果，对此，由于安住于远离对境，所说的三个譬喻，本身就是从一开始就成佛的法身和智慧身，这就是大圆满。对此，显示了不像其他那样，修行者不勤作，以及心性的力量，和自性不生二者无别，对此，不散乱于智慧，就那样说。对此，以智慧平等清净，也是显现行用不间断，不执着，心性是什么也没有成立的事物，却任运成就一切所要成就的，如其所有，对此，修行者也要不散乱地安住。如果广说，会想方法还剩下什么呢？理由是广大的身体和其他的。等等这样说，意义是容易的。对此，在最初的显示中，也有三种，想到为了完全清净行境的必要，超胜世间和世间的，一切法，无余的自性，都仅仅是从不生心中显现。因此，二谛因果的规律，黄金
English
Should meditate. It is said that, according to the principle, all things contained by the two are merely manifested from the self-arisen wisdom. All appearances are clear as mind-essence, therefore everything becomes wisdom. This is like measuring with a scale, realizing the meaning of that great equality, which also corresponds to the analogy of the consciousness of objects. All dharmas are clear as mind-essence, but the essence of mind itself is not established as anything. Understanding this meaning with wisdom is to arrive there. The reason is that what has just passed is the Tathagata. Should meditate on the ultimate meaning. Et cetera, what is not obscured by self-aware wisdom is nominally called the ultimate meaning. When contemplating with wisdom that understands such meaning, it is nominally called meditation. That also, according to the way of the path, appears uninterruptedly, but without attachment, is two minds. One must abide in samadhi without distraction, and should be devoted to supreme Bodhi. Thus it is said. Abiding in the pure land of supreme bliss, spontaneously abiding in the great perfection of equality, firmly holding the Bodhi mind, acting without separation, meditating in the non-abiding abode. It is said that all dharmas, in their own clarity, are without attachment to the two extremes, therefore it is called great bliss. Generating the fruit of unerring meditation, because of abiding away from objects, the three examples mentioned are themselves the Dharmakaya and wisdom body that have been enlightened from the beginning, this is the Great Perfection. To this, it is shown that unlike others, the practitioner does not exert effort, and the power of mind-essence, and the inseparability of unborn nature, to this, not being distracted by wisdom, it is said that way. To this, purifying equally with wisdom is also the uninterrupted manifestation and activity, without attachment, mind-essence is something that is not established as anything, yet spontaneously accomplishes all that needs to be accomplished, as it is, to this, the practitioner must also abide without distraction. If explained extensively, one would wonder what methods are left. The reason is the vast body and others. Et cetera, it is said like this, the meaning is easy. To this, in the initial presentation, there are also three, thinking about the necessity of completely purifying the field of action, the transcendent and mundane, all dharmas, the entirety of their nature, are merely manifested from the unborn mind. Therefore, the principle of the two truths, cause and effect, gold.
Chinese
所有由黄金制成的物品，从名称到形状各不相同，但都具有黄金的本质。这是说，一切法都圆满于自生智慧中，自然远离生灭。即使它显现，也因不离于境，而是从刹那的相续中解脱出来的智慧本身。显现为身、语、意等，没有二元对立的痛苦，这就是超越。即使自性清净，由于颠倒的分别，分别念变得有力量，显现为五蕴等各种各样的事物，就像梦境一样，生灭的现象似乎是真实的。然而，这些都不是自性。虽然如此显现，但自性并非仅凭推测就能成立，因为心本身显现为那些事物，而心性不灭的游舞显现为任何事物，这就是理由。然而，一切都从不生的状态中显现为智慧，所以在名言上是因果。如果想知道用什么例子来比喻它，就说了“所有由黄金制成的物品”，没有破坏其本质。心性从觉与不觉中，显现为超越与不超越等任何事物。一切都是自知的本质，因为自性本自清净。这是说，一切名言都与自生智慧的心无别，就像黄金一样。如实了知如同灰烬的觉知，以及俱生之因不确定的知识，是二者的来源。然而，就像标记一样，两种说法在显现时，本体、作用和推测各自如实显现。虽然这三种事物都显现为自生智慧的觉性，但由于本体未动摇于心，所以在推测二者的自性仅是显现时，因清净而不执着，所以称为一。如果想知道是否要修持不生，就说了“幻化、空性等各种名称，二谛无别的智慧，坛城等一切意义，都是对那本身的追随”。二是指声音的如实性。坛城和摄持是指，诸神等一切胜义的名称，都是对刚刚超越之境的暂时推测。然而，也不要执着于那些。自性理已先行，随后宣说三等理。这是说，解释称为自性理，因为是先前的缘故。
English
All things made of gold, from names to shapes, are different, but all have the essence of gold. This means that all dharmas are complete in self-arisen wisdom, naturally free from arising and ceasing. Even when it manifests, it is not separate from the object, but is the wisdom itself that is liberated from the continuum of moments. Appearing as body, speech, and mind, etc., the absence of dualistic suffering is transcendence. Even though the nature is pure, due to inverted discrimination, discrimination becomes powerful, appearing as the five aggregates and various other things, just like a dream, the phenomena of arising and ceasing seem real. However, these are not the nature. Although it appears in this way, the nature is not established merely by speculation, because the mind itself appears as those things, and the play of the unceasing mind-essence appears as anything, which is the reason. However, everything manifests as wisdom from the state of non-arising, so in terms of convention, it is cause and effect. If you want to know what example to use to illustrate it, it is said, "All things made of gold," without destroying its essence. From awareness and non-awareness of mind-essence, it appears as transcendence and non-transcendence, etc. Everything is the essence of self-knowing, because the nature is inherently pure. This means that all terms are inseparable from the self-arisen wisdom of the mind, like gold. Knowing as it is, like ashes, the awareness and the knowledge of the uncertain cause of co-emergence are the sources of both. However, like a mark, when the two statements appear, the entity, function, and speculation each appear as they are. Although all three things appear as the awareness of self-arisen wisdom, because the entity is not moved in the mind, the nature of speculation of the two is only apparent, and because it is not grasped due to purity, it is called one. If you want to know whether to practice non-arising, it is said, "Illusions, emptiness, and all kinds of names, the wisdom inseparable from the two truths, mandalas, and all meanings, are all following that itself." Two refers to the reality of sound. Mandala and gathering refer to all the names of the ultimate meaning, such as deities, which are temporary speculations about the state of just having transcended. However, do not cling to those either. The reason of nature has gone before, and then the reasons of three, etc., are spoken. This means that the explanation is called the reason of nature, because it is from before.
Chinese
在那之后，首先确定所说的话。之后，需要修习的原因是：“坛城任运成就”。意思是，如此思维之后，以如是性修习的必要是。也就是说，在成就如是性之前需要做的是，觉性自显现的一切法在无生的智慧中显现，成为本尊和本母的佛陀是，因为行境完全清净而超越数量，获得任运成就的悉地是什么呢？从无所缘的法界中利益众生，不作改变如实安住，任运成就的坛城就会显现。从无所缘的意之坛城中，通过等持自在，成就各种智慧化身。意思是，一切名言在心性中显现，因为没有所修和能修而是平等性的法界。从那意义的显现中果显现，然而修行者的心也不寻找对治，而是安住在如是性中自显现的名言中。理由如所说，宣说本身就会显现。也就是说，心自显现的一切法，身语意等从原始以来圆满自显现，所以才这么说。也就是说，以道的次第，以如是性的等持，一切心性显现，行境清净本身是五种智慧圆满功德的基础。在那之上，以三个次第来做，获得智慧自显现的身体和智慧不可思议是最终的。那么，所承诺的自性是什么呢？一切行境是坛城，受用身和佛土，如所愿希求成就。如此说，根识和，阿赖耶识的坛城和，色等法界坛城中显现，而且也是为了调伏者的五种欲望等本母等，身语等和，清净的刹土也如自己所愿，不需要寻找就能如愿获得。那么，任运成就的自性是什么呢？广大任运成就是，内外情器智慧清净，清净是觉性和法界性，这是金刚平等性。如此显示，心性无生