Chinese
所有一切，无论是高是低，所有自显现的现象，都是由于无明和明智而各自显现的分别念。而这一切的本体，都已在自生大智慧的界限中成佛。化身国王说：文字手印智慧等。这些是汇集了语的手印文字，从中显现词语之道，是产生大海的基础。因此，由于它的清净，文字在自心中本来清净，所显示的词语之道的一切都是圆满的。语的本体不依赖于任何语的边际而存在。声音不尽地说：如是之性的自性中。这些是在如是之性的自性中，五蕴和烦恼自然生起，本来就存在，因此完全清净，完全分别的五蕴烦恼的垢染和尘埃从一开始就没有产生，因此在没有阻碍的状态中无有分别，这便是融入分别念之中。药王说：无量世界如尘埃。这些就像芝麻被油遍布一样，无边无际的无量众生，其心之如是性，在完全清净的本体中本来就已成佛。金光闪耀者说：一微尘之补特伽罗。这些例如，如果想引导一个微尘部分的补特伽罗，说一句教言，在面前宣说，那么自然成就的加持，无量无边的如尘埃般的所化众生，如其所宜，都能听到并理解，从而能够从束缚中解脱出来。陈设之王说：一语不尽思议语。这些是，胜者的一个语也是五种自性的显现，因此不会穷尽，不会减少，显现为正在调伏的思议。那本身不离三边和中央，扩展为普遍存在，特意做到的普遍和不普遍，即显现和不显现，是金刚语。因此，虽然有不同的语声，但没有本体，这是意义的语。金色的尺度说：任何未造作之彼性。这些是，在未造作的如是之性中，没有十方和四时的界限，没有先后，因此没有时间，那本身是所有一切的本体，法界显现，那本身不是其他。
English
All things, whether high or low, all self-appearing phenomena, are the conceptualizations that appear separately due to ignorance and wisdom. And the essence of all of these has been shown to be enlightened in the realm of self-born great wisdom. The emanation king said: Letters, seals, and wisdom. These are the collection of speech seals and letters, from which the path of words appears, which is the basis for the arising of the ocean. Therefore, because of its purity, the letters are primordially pure in self-awareness, and all the paths of words that are shown are complete. The essence of speech does not depend on any edge of speech. The inexhaustible sound said: In the nature of suchness. These are in the nature of suchness, the five aggregates and afflictions arise naturally and are already present, therefore completely pure, the defilements and dust of the completely conceptualized aggregates and afflictions have not arisen from the beginning, therefore there is no separation in the state of no obstruction, which is absorbed into conceptualization itself. The king of medicine said: Immeasurable worlds like dust. These are like sesame seeds pervaded by oil, the immeasurable sentient beings without end, the suchness of their minds, are primordially enlightened in the essence of complete purity. The one radiating golden light said: A single atom of a person. These are, for example, if one intends to guide a single person of an atomic part, and speaks a single instruction, then even from speaking in front of them, the spontaneously accomplished blessings, the immeasurable and limitless number of disciples like dust, as is appropriate, all hear and understand, and are able to be liberated from bondage. The king of arrangement said: One word inexhaustible, inconceivable words. These are, even a single word of the Victorious One is the manifestation of the fivefold nature, therefore it is inexhaustible, without diminishing, appearing as the inconceivable being tamed. That itself, without abandoning the three edges and the center, expands as all-pervasive, the intentional pervasive and non-pervasive, that is, manifestation and non-manifestation, is the vajra speech. Therefore, although different sounds are heard, there is no essence, this is the speech of meaning. The golden measure said: Whatever is unmade, that itself. These are, in the unmade suchness, there are no boundaries of the ten directions and four times, there is no before and after, therefore there is no time, that itself is the essence of all things, the realm of reality dawns, that itself is not other.
Chinese
那是自性觉知本身。光荣之王所说：“彼即如是自性。”这些话语是指，那唯一的真实是如是自证的觉性之本质，因此是不可分割的。然而，那些心智尚未成熟的孩童却将智慧和对境执为二元。即使心怀恶念者将之视为能取和所取，但在本质上，二者之间连微尘般的差别也不存在。显现堆积之光荣所说：“空性如虚空之自性。”这些话语是指，伟大的空性，法性的虚空，其自性与思绪的集合以及道路的对治法在本质上没有差别，因此从一开始就不存在不一致和需要通过对治法来去除的事物。并且，也没有需要通过损害来摧毁的事物。无忧之光荣所说：“不变如虚空之自性。”这些话语是指，伟大本性的本质，不变的，从工作中解脱的，无论证悟与否，思绪都和谐地以各种自显现来发挥作用。然而，本质本身如何调伏？在显现和生起的因，即显现的微小部分中，即使寻找也无法找到。至喜光荣所说：“自性天然未造作。”这些话语是指，两种自性的诸法，从一开始就自然存在的理由，并非人为造作，而是自然而然地光明，那是任运成就的真如。由于它是所有精华的核心本质，因此无论如何，遮蔽之物自然而然地分离，如同虚空一般。光辉光荣所说：“如实性即胜地。”等等，如实无欺的法性是圆满总持的胜地，如果能理解并确信这一点，那么智慧上师之地从一开始就是如此，无需再行前往，因此根本不需要立即前往其他地方。如来已开示，那唯一的真实是诸佛的聚集之处，在讲解和阐述时，也应将任何事物都结合在那唯一的真实之中。诸佛之善知识所说：“空性之精华中。”这些话语是指，在原始显现空性无别的伟大空性精华中，任何显现的万象都不会分离，而是自然显现，因此如实性的坛城之定义得以成就。清净一切恶趣者所说：无漏智慧成就。
English
That is self-awareness itself. The Glorious King said, "That itself is suchness." These words mean that the sole reality is the essence of suchness, self-realized awareness, and therefore is indivisible. However, children whose minds have not yet matured grasp wisdom and objects as dual. Even if those with evil thoughts regard it as grasper and grasped, in essence, there is not even a particle of difference between the two. The glory of accumulated appearances said, "Emptiness is the nature of the sky." These words mean that great emptiness, the sky of dharmata, its nature is not different in essence from the collection of thoughts and the antidote of the path, therefore from the beginning there are no inconsistencies and things to be removed by the antidote. And, there is nothing to be destroyed by harm. The glory without sorrow said, "Unchanging is the nature of the sky." These words mean that the essence of the great nature, the unchanging, liberated from work, whether realized or not, thoughts harmoniously function with various self-manifestations. However, how does the essence itself subdue? In the cause of appearance and arising, in the mere fraction of appearance, it cannot be found even if searched for. Supreme Joy Glory said, "Nature is naturally uncreated." These words mean that the dharmas of the two natures, the reason that they exist naturally from the beginning, are not artificially created, but are naturally luminous, that is the spontaneously accomplished suchness. Since it is the essential essence of all essences, therefore in any case, the obscurations naturally separate, like the sky. Glorious Splendor said, "Suchness itself is the supreme ground." And so on, the unadulterated dharmata is the supreme ground of complete possession, and if one can understand and be confident in this, then the ground of the wisdom guru is such from the beginning, and there is no need to go elsewhere, so there is no need to go elsewhere immediately. The Tathagata has taught that the sole reality is the gathering place of all Buddhas, and in explaining and elucidating, one should combine everything into that sole reality. The virtuous friend of all Buddhas said, "In the essence of emptiness." These words mean that in the great essence of emptiness, where primordial appearance and emptiness are inseparable, none of the various appearances are separate, but arise naturally, therefore the definition of the mandala of suchness is accomplished. He who purifies all evil destinies said: Immaculate wisdom accomplishment.
Chinese
“哇”等词是指脱离了烦恼和境等污垢的果实，即智慧成就。因为是如实显现的成就果实本身，所以其自性是本已成就的，不会穷尽和堕落，获得上没有增减的原因。因为本来就圆满具足，所以现在不会向外寻求。世间一切导师所说：“诸法皆无自性。”是指世间一切法，各种各样，心的如实性是无自性的，也就是远离边际的，因此称为涅槃。大空性本身，自性清净，不被任何二边所染污的自性，不可把握，菩提心大乐本身就是自性清净的。“胜者”所说：“分别念之河流的源头。”是指分别念之河流不断产生的根源，即无明及其习气。如果不以正见如实地认识到空性，就会在轮回的海洋中像波涛一样漂荡不定，这就是不认识的无知所显现的。因此，认识非常重要。莲花庄严王所说：“如实之如是性。”是指如实本然存在的法，即如是性，是产生一切轮涅的母体，是普贤智慧波罗蜜多本身。是佛和一切有情轮涅不杂、圆满具足的自性所住之处。因此，一切显现中所说：“密集庄严的佛陀。”是指安住在密集庄严中的胜者佛陀，以及所有有情众生，以及包含坚固的器世界和流动的情感的实有，都是如实存在的。因此，从那如实性中产生的一切相，无论显现为何，其真实自性都无法指示，因为是一切轮涅的本基。那么，是否阻断了方便呢？“悦意”所说：“自生智慧之根本。”是指第六智慧，自生轮涅的根本，作为基础的是，不是其他的，而是自己的菩提心的如实性，因此其根本是无二的大悲心。剩余的部分是通过它圆满地到达彼岸。
English
The words "ba ni," etc., refer to the fruit of wisdom-accomplishment that is free from the taints of afflictions and objects, etc. Because it is the very fruit of accomplishment that has manifested as suchness, its essence is primordially accomplished, without exhaustion or downfall, and there is no cause for increase or decrease in attainment. Because it is complete within oneself from the beginning, one does not seek it from others now. The teacher of all the world said, "All dharmas are without self-nature." This means that all the various phenomena of the world, the suchness of the mind, are without self-nature, that is, free from extremes, and therefore it is called nirvana. The great emptiness itself, the nature of which is completely pure, the essence that is not tainted by any of the two extremes, is incomprehensible. The great bliss of bodhicitta itself is completely pure in nature. The Victorious One said, "The source of the river of conceptual thought." This refers to the source of the river of conceptual thought that arises continuously, which is ignorance and its habitual tendencies. If one does not recognize the meaning of emptiness as it is with correct view, one will wander in the ocean of samsara like waves. This is how it appears to the unrecognized ignorance. Therefore, realization is very important. The King of Flower Arrangement said, "The suchness of suchness as it is." This refers to the dharma that exists as it is from the beginning, suchness, which is the mother of all that gives birth to all samsara and nirvana, the Prajnaparamita of Kunsang itself. It is the abode of the nature of the Buddhas and all sentient beings, unmixed with samsara and nirvana, and perfectly complete. Therefore, in all appearances it is said, "The Buddha of Dense Array." This refers to the victorious Buddha who abides in the Dense Array, as well as all sentient beings, and the substantial reality that includes the stable container and the moving essence, all of which exist as they are. Therefore, all the characteristics that arise from that suchness, no matter what they appear as, their true nature cannot be pointed out, because it is the basis of all samsara and nirvana. So, does it block the means? "Delightful" said, "The root of self-born wisdom." This refers to the sixth wisdom, the root of self-born samsara and nirvana, the basis of which is none other than the suchness of one's own bodhicitta, therefore its root is the great compassion that is without duality. The remainder is that it completely reaches the other shore.
Chinese
以圆满安置而成就，是方便的殊胜意义。狮子百形所说：多少即如是之义。这些词语和文字声音，以多少和名相所概括的一切，本体之义是证悟不造作的法性，以文字名相来指示而得以会见，不依赖名相也能意会声音。如手指指月，以觉受暖热智慧来会见，除了觉受之外别无他法。能仁自在所说：诸法皆是法之自性。这些被普遍称作法的所有的本体，因为是自证，所以唯是如是，解脱菩提道不是在事物之如是之外。其余者不从成就之果之外寻求，说三时稠密安置无有变动，所以是殊胜之处，是极难用心触及的。嗟，朋友们，还有那些等等。这些是秘密者为了显示无量灯的密意而呼唤。其他方面，与先前所说的不一致的密意，以及不是那些的十万个千万个，千万个十亿个，清净本体的法王在各自的处所，在法宫中难以述说名号的那些的密意，是清净本体听闻秘密之义而辩论。那是什么呢？有的是这样：无分别自证刹那。这些是从多少胜者中区分开来，是解释个别密意，恒常无分别的菩提心自证，在任何处都不受阻碍的刹那显现，是众生佛陀的生处，成为法界而显现。那也是如实证悟与未证悟的觉性，从清净与不清净的显现中，没有自续。那本身是不可言说，从不可言说中，虽然不能用言语来修饰，但通过传承来表示，所以特意说了多少不同的词语。那么，不是说了声音和意义吗？无论说什么声音，都是自证如是，因为远离边际，所以对所说本身没有繁琐的言说，无二金刚义是