English
As I think, so it appears, therefore everything appears. Although different natures appear distinct, they appear in various ways, but that itself is perfected in self-awareness, liberated from extremes, therefore it is without substance. No matter how long it wanders in the cycle of existence, wandering in eons, it is not other, therefore it is not lost or divided, therefore there is no separation. No matter how many conceptualizations arise, even if various instructions are given, the essence of Bodhicitta does not move in any direction, therefore it is unchanging. If you search for the basis, you will not find even a fraction, therefore it is without particle, ripening into the vessel and its contents, therefore it pervades existence. Since the essence is free from the three extremes, it appears in various ways from emptiness, therefore various things arise. Since the form of the essence cannot be found, there is no basis, and it is known by many names, therefore it is attached to anything. Without being bound by sectarian views, it appears as the fruit of how each vehicle is cultivated, therefore anything is accomplished. Since it is free from the appearance of shape and color, there is no form or sign, and things appear as they are perceived, whether good or bad, therefore whatever is seen appears. Since the essence is without existence and separate from objects, it is nothing at all, but it is clear, complete, and unmixed, therefore it is awareness of everything. Since there is no end and it is not obstructed, it is liberated from one and many in the great expanse of equality, therefore one is infinite. Since no end can touch it and it is indivisible, it is completely detached and unique. Since it is spontaneously accomplished without effort, there is nothing that is not abandoned. Since it is clear in the realm of perfect, self-born wisdom, there is no outer or inner. Since it does not abandon that nature, everything is inner. Since deeds and qualities manifest beyond number, although infinite things arise, since it is free from cessation and increase or decrease, it is inexhaustible. Since the essence is not measured or named by mind and name, it is beyond thought and expression, therefore it is not grasped or labeled, but since mind and verbal expression are not used, it abides in anything. Since it is liberated from things and permanence, it is unobstructed, and since the essence itself does not change, it is always abiding. This transcends the two kinds of permanence, permanence and continuity, therefore, as it is, it is the unconditioned essence itself. In the Mirror of Lhashen's View: Whoever sees this meaning, is the Thus-Gone One, the reality of what is, thus liberated from the two permanences.
Chinese
是智慧身。 本体自性恒常，超越言诠。 如是说。无人举起，故无举起，自性光明，未被遮蔽，故是于虚空中行走。不依赖行走之方法，故无肢体，因证得无分别之地，故是行走于诸地。法性无有来去，故无处也不动摇，然已遍及一切，成为圆满之自性，故是普遍到达。远离动摇，故无有移动，显现为一切，故是无碍迅速。 显现为多少，虽有种种差别戏论，然于自生之海中为一，即无论如何转变、颠倒、总摄、行走，亦不离心要之义，故是不离一。本体为大明点，本来远离来去，故不离一，彼即成为圆满之实有，无论如何显现，皆是显现为种种。 二者有四：指示为一切法之基础，指示为涅槃之基础，指示为与之相同之基础，指示为修持之基础。 初者为：从“一切”至“根本”之间所指示者。一句亦以理和义解释为两半。如《总集经》所说：“入之因为道，迷之因为轮回。”如是等等。一切道皆安住于心要菩提之义，以无有去处而以去处之方式进入，故是三时之足迹无有错谬。不运用或不舍弃任何恶事物，而显现为其本体，故是轮回。法性本未分离，然因不识而迷惑，显现为错误，彼亦是心性。内在之河流，从生老病死四者中救度者，亦是见彼者，故是大船。显现为地与乘之本体，于涅槃中行走，故是行走。本体为大乐，然无有二取之执着，故于大法身中成佛。忆念智慧如是自生，以种种方式确定，故是心性。不杂乱而清晰，精通一切所知，故是智慧。一切之本体光明，且从自性中不摇动，故是禅定。不行走而无有来去，如是而行，故是安住。无有竞争之对手，故是殊胜。
English
It is the wisdom body. The essence of reality is constant, beyond expression. Thus it is said. Because no one lifts it, there is no lifting; its nature is clear and unobscured, so it is walking in the sky. Because it does not rely on the means of walking, it has no limbs; because it subdues the ground of non-differentiation, it is walking on all grounds. Because the nature of reality has no coming or going, it does not move anywhere, but it has reached everywhere and become the nature of completeness, so it is universally reached. Being free from movement, it has no motion; appearing as anything, it is unobstructed and swift. Appearing as many, although there are various elaborations of difference, it is one in the self-born ocean, that is, no matter how it transforms, reverses, summarizes, or walks, it does not deviate from the meaning of the essential point, so it does not move from the one. The essence is a great bindu, originally free from coming and going, so it does not move from the one; it becomes the reality of completeness, and however it appears, it appears as various things. The second has four: indicating the basis of all phenomena, indicating the basis of nirvana, indicating the basis of similarity to it, and indicating the basis of practice. The first is: indicated from "all" to "root." Even one word is explained as two halves with reason and meaning. As the Kun Dus says, "The reason for entering is the path, the reason for delusion is samsara." Thus, all paths abide in the meaning of essential bodhi, entering in the manner of going without going, so it is the unerring footprint of the three times. Without using or abandoning any bad things, but appearing as its essence, it is samsara. The nature of reality has not been separated from the beginning, but because it is not recognized, it is deluded and appears as an error, it is also the nature of mind. The inner river, the one who saves from the four of birth, old age, sickness, and death, is also the one who sees it, so it is the great boat. Appearing as the essence of the ground and the vehicle, walking in nirvana, so it is walking. The essence is great bliss, but there is no clinging to duality, so it is enlightened in the great dharmakaya. Memory and wisdom arise spontaneously, determined in various ways, so it is the nature of mind. Clear without being mixed, skilled in all knowable things, so it is wisdom. The essence of all is clear and does not move from its nature, so it is samadhi. Without walking, there is no coming or going, thus walking, so it is abiding. Without a rival competitor, it is supreme.
Chinese
是也。五种奇妙的自性，成为惊叹之处，故为殊胜是也。独自显现伟大威严，极其超胜，故为杰出是也。掌握菩提心之主，无有压倒之敌，故为无上是也。无有边际，不可测度，故为深奥是也。以分别念不可触及自性，不可思议，故为隐蔽，是秘密也。自性难以把握且微细，对于观看者不显现于任何方向，故为不明显是也。不阻碍第二个事物，一切皆生起，故为法也。作为基础、道路和最终，自性不变，故为不变，是真如也。压伏作为所证之最胜果位的地，故为菩萨也。不舍离二执的刹那，恒常清净，且遍及一切种智之智慧所知之诸法，故为佛也。成为一切所住之基础，故为根本也。第二，从“生一切”至“事业是也”之间所说，如是之真如，从大智慧之界中，轮回与涅槃之诸法皆显现生起，故为母或佛母是也。从彼基础中，大方便之智慧自生且显现，故为父或佛父是也。是胜者的种姓，且执持大菩提，故为子是也。不依赖于他者，本来自生之自性，故为自在之树的自性也。于三世中不变且不间断，是如是性，故为大种姓是也。即使缓慢跳跃也是屋顶，即使快速逃跑也不会超出它，难以超越，故为大誓言是也。胜者和安住于道者，被一切或事物一切所执持，从而完全存活，故为命是也。胜者的功德和轮回的受用一切无尽地显现，不可穷尽，故为大宝藏是也。满足一切希望，成办所欲，故为财是也。于三世中恒常生起之慈悲，成办一切众生之义，且行事业，故为仆是从也。真如之基础不变，于极其庄严之须弥山中安住，故为身是也。从不可言说之状态中，一切言说皆生起，从而衡量意义
English
It is. The nature of five wonders, having become a place of wonder, is supreme. Appearing alone in great power and majesty, being exceedingly superior, is excellent. The lord who controls the essence of enlightenment, without an enemy to suppress, is unsurpassed. Without limit or end, unfathomable, is profound. The nature cannot be touched by discriminating thought, being immeasurable, is hidden, therefore it is secret. The nature is difficult to grasp and subtle, not appearing in any direction to the viewer, is unclear. Not obstructing the second entity, everything arises, is Dharma. As the basis, path, and ultimate, the nature does not change, therefore it is unchanging, it is Suchness. Subduing the ground of the supreme state of attainment, is Bodhisattva. Not abandoning the moments of the two attachments, constantly pure, and pervading all knowable things with the wisdom of omniscience, is Buddha. Having become the basis in which everything abides, is the root. Secondly, from "Generates all" to "is activity," it is shown that from the realm of suchness, the great wisdom, all phenomena of samsara and nirvana arise and are generated, therefore it is mother or yum. From that basis, the wisdom of great means arises naturally and appears, therefore it is father or yab. Being the lineage of the Victorious One and holding great enlightenment, is son. Not depending on others, being naturally self-arisen from the beginning, is the nature of the tree of power. Unchanging and uninterrupted in the three times, being Suchness, is the great lineage. Even jumping slowly is the roof, even running away quickly does not go beyond it, difficult to surpass, is the great commitment. The Victorious One and those abiding on the path are held by all or the entity all, thereby fully living, is life. The qualities of the Victorious One and the enjoyment of samsara all appear inexhaustibly, impossible to exhaust, is the great treasure. Fulfilling all hopes, accomplishing desires, is wealth. The compassion that constantly arises in the three times, accomplishing the benefit of all beings and performing actions, is servant. The basis of suchness is unchanging, abiding in the supremely majestic Mount Meru, is body. From the state of unspeakable, all speech arises, thereby measuring meaning.
Chinese
因此，这是语的本身。圆满无杂、清晰而不分别，是遍知者的心。成为成就和果的基础，随心所欲地产生，是功德的本身。所有的一切，不间断地做着伟大的事业，成办利益，是事业的本身。第三，从“境”到“手印本身”之间所讲的是：由于在各种欲望的圆满境中普遍存在，所以是欲望本身。在轮回和涅槃两者中，远离境而享用，并在其中行持，所以是伟大的享受本身。成为圆满之因，显现为所用之物，所以是伟大的资具。欲望的因缘在圆满的法界中圆满，所需的一切都具备，所以是伟大的会众。不舍弃行为，却安住于无勤的精要中，所以一切目的都得以成就。在事物上显现为任何事物，虽然变化多端，但性质并不确定，所以是神变本身。身、手印等等，不依赖因缘而显现，并以相的形式出现，所以是手印本身。第四部分分为两部分：简要的说明和详细的解释。第一部分，从“从其他”到“伟大的成就”之间所讲的是：由于不从其他地方寻求果位，为了基础而不从其他地方寻找，所以是亲近本身。由于从中获得的应该是自明自知，所以不是从其他地方产生，而是从自身产生，所以是近亲近本身。由于因和果不是二元的，果本身就是道，所以是精要本身，因此是成就。在伟大的宗派中，自己已经先天成就，所以果本身就是伟大的成就。第二部分，从“开示”到“任何地方都没有”之间所讲的是：因此，基础、道、果，圆满的精要，菩提，没有来去，显现为对境，开示道： 尊贵的善男子们，如何修持菩提之心？ 回答：无法修持。 开示道： 为什么无法修持？ 回答： 因为本来就是果，本来就成佛的那个，就是为了菩提之心。 开示道： 本来是如何成就的？ 回答： 先天成就的四个理由是：果不是从其他地方产生的，是从自明自知中产生的，没有勤作的行为，因缘