English
The nature that appears as the basis or root of the three is originally such that its essence appears but does not exist. Therefore, it appears in the state of the spontaneous accomplishment of the three bodies, namely: ignorance is the Dharmakaya, desire is the Sambhogakaya, and hatred is the Nirmanakaya. The realm of beings, the nature that appears as the mind being mistaken for the duality of grasping and being grasped, is originally displayed in a state where there is no duality between space and wisdom. The actions of beings, the nature that appears as anything, whether it is an object or an actor, are connected to the great essence of skillful means and wisdom without permanence or discontinuity, and appear distinctly in a state of non-duality. The nature that appears as the objects of the five aggregates, which are impermanent and destructive, is not abandoned but liberated from samsara, and becomes enlightened in the state of the aggregates of undefiled morality, samadhi, wisdom, liberation, and the vision of the wisdom of liberation, appearing as the five Jinas. Those that appear as the nature of all afflictions and samsara are also purified because the nature of samsara is separated from its root, and therefore appear truly in the state of nirvana. The nature that appears as the moving particles of the inner essence and the non-moving particles of the outer vessel, which have become the world, also appear distinctly in the state of liberation from one and many mandalas of the forty-two victorious ones, due to self-awareness and self-appearance. The dual objects of nirvana and the nature of samsara, which have become a mass, are spontaneously accomplished from the beginning, so they do not need to be fabricated, are not defiled, do not need to be embellished, and appear as inconceivable aspects in the state of suchness as it is. All of these are known as the sounds of the miraculous manifestations of the compassion of the Tathagata, and are still known today. These are without an actor, and are not fixed in self-appearance, so the name is definitely established because of suchness itself. Appearance is also a term established from the side of the existence of appearance, but the essence is liberated from appearance and non-appearance. It is said to be similar to what is spoken of in the awareness of samsara, and it is also measurable like a field. Thirdly, it is shown from "Lankavatara" to "explanation." Those lords of Lanka are the miraculous manifestations of the appearance of the Dharma, and they are also not mixed separately.
Chinese
我确信，完全清净的伟大之道是真实无谬的。因此，最终的涅槃果位，即身、语、意的自性，也唯有从这个意义中显现，别无他处，是无杂圆满的菩提心。因此，就像灯一样，摧毁轮回的军队，无量无边的诸佛也并非在其他地方，而是自心的法性本身，因此被教导从一和多中解脱。第二部分有三个方面：总的陈述，其行为的对象，以及证悟与未证悟的功过。第一部分有三个方面：轮回无杂且圆满，涅槃无杂且圆满，轮回与涅槃一切无杂且圆满。第一部分有五个方面：五烦恼无杂圆满，五蕴无杂圆满，诸界无杂圆满，诸处无杂圆满，缘起无杂圆满。第一是：愚痴。从“愚痴”到“唯有彼”，用五个偈颂来阐述。如果有人认为，阐述事物迷惑、道路和结果的第一部分是什么？那么，所量之境，无明或愚痴，其自身的特征与其他法不混杂而显现，即在时间和场合中不理解意义，完全迷惑而无法区分。它本身从一开始就在觉悟菩提心中圆满，因此，在智慧自明的本性中，无明未被抛弃也未成立，因此是空性，远离了被考察的自性，即不存在，这是普遍的特征。这样，普遍和自身的特征两者，在各自显现不间断的同时，也无法指示其本性，因此为了从两边中解脱，无杂圆满的本性转变为无二。如果不对非实相的事物执以为真，而是开悟成愚痴本身就是一切法的如是性，那么，从一开始未被改造的真如，以不错误的方式显现为唯一真实，因此愚痴本身就是空性的智慧。同样，嗔恨的自性与其他不混杂，完全折磨他人，它本身在觉悟菩提心中圆满，因此嗔恨...
English
I am certain that the great path of complete purity is true and unerring. Therefore, the ultimate fruit of Nirvana, the nature of body, speech, and mind, also manifests only from this meaning, and nowhere else; it is the unmixed and complete Bodhicitta. Therefore, like a lamp, destroying the army of Samsara, the immeasurable and infinite Buddhas are also not in other places, but are the very Dharma-nature of one's own mind, and thus are taught to be liberated from one and many. The second part has three aspects: the general statement, the object of its activity, and the merits and faults of realization and non-realization. The first part has three aspects: Samsara is unmixed and complete, Nirvana is unmixed and complete, and all of Samsara and Nirvana are unmixed and complete. The first part has five aspects: the five afflictions are unmixed and complete, the five aggregates are unmixed and complete, the elements are unmixed and complete, the sense bases are unmixed and complete, and dependent origination is unmixed and complete. The first is: Ignorance. From "Ignorance" to "only that," it is explained in five verses. If one thinks, what is the first part that explains the delusion of things, the path, and the result? Then, the object to be measured, ignorance or delusion, its own characteristic is clear without being mixed with other dharmas, that is, one does not understand the meaning in time and occasion, and is completely confused and unable to distinguish. It itself is complete from the beginning in the mind of enlightenment, so in the self-illuminating nature of wisdom, ignorance is neither abandoned nor established, so it is emptiness, free from the self that is examined, that is, non-existent, which is the general characteristic. Thus, while both the general and self-characteristics appear uninterruptedly, their nature cannot be indicated, so in order to be liberated from both extremes, the unmixed and complete nature is transformed into non-duality. If one does not take what is not reality as true, but is enlightened that ignorance itself is the suchness of all dharmas, then the suchness that has not been transformed from the beginning appears as the only truth in an unerring way, so ignorance itself is the wisdom of emptiness. Similarly, the self-characteristic of hatred is unmixed with others, completely tormenting others, it itself is complete in the mind of enlightenment, so hatred...
Chinese
未舍弃且非实有，空性且无自性的，是共同相。如是，自相和共同相二者，从二边解脱，不混杂，完全圆满，本体无别而自明，且远离所缘时，原本未造作，法性即如是性，即是真如性，嗔恨即显现为明镜般智慧。我慢的自相，不与他者混杂地体验且骄傲自满，以胜过他山之势而自认为大，此即是觉性菩提心圆满，未舍弃且非实有，空性且无自性的，是共同相。如是，二相从边解脱，不混杂，完全圆满，本体二无别而平等时，原本未造作，法性即如是性，不欺骗，即是真如性，我慢即增长为平等性智慧。烦恼贪欲的自相，不与他者混杂地对所欲之境完全执着而不舍弃，此即是觉性菩提心圆满，未舍弃且非实有，空性且无自性的，是共同相。如是，二相从边解脱，不混杂，完全圆满，本体无别而成为全知时，原本未造作，法性即如是性，即是真如性，贪欲即燃烧为妙观察智。嫉妒的自相，不与他者混杂地对他人之圆满不能忍受而完全扰乱，不能容纳，此即是觉性菩提心圆满，未舍弃且非实有，空性且无自性的，是共同相。二者从边解脱，不混杂，完全圆满，本体无别而无勤任运成就时，原本未造作，法性即如是性，即是真如性，嫉妒即显现为成所作智。第二，从“色”开始，到“即是真如性”之间，以六个偈颂来阐述。色蕴的自相，不与他者混杂地因缘而坏灭且可摧毁，此即是菩提心圆满，共同相是空性且无我。二者不混杂，完全圆满，本体无别地显现时
English
The absence of self, which is emptiness and ascertained, because it is not abandoned and not established, is the general characteristic. Thus, when these two characteristics, self and general, are liberated from the two extremes, unmixed, completely perfect, the essence is inseparable and self-illuminating, and separate from the object, then, originally uncorrected, the Dharma nature is suchness, that is, thusness, and hatred itself manifests as mirror-like wisdom. The self-characteristic of pride, experiencing without mixing with others and being proud, presuming to be great by overwhelming other mountains, is the perfection of awareness and Bodhicitta. The absence of self, which is emptiness and ascertained, because pride is not abandoned and not established, is the general characteristic. Thus, when these two characteristics are liberated from the extremes, unmixed, completely perfect, and the essence is non-dual and equal, then, originally uncorrected, the Dharma nature is suchness, unfailing, that is, thusness, and pride itself expands into equality wisdom. The self-characteristic of the affliction of desire, completely clinging to the object of desire without mixing with others and not letting go, is the perfection of awareness and Bodhicitta. The absence of self, which is emptiness and ascertained, because desire is not abandoned and not established, is the general characteristic. Thus, when these two characteristics are liberated from the extremes, unmixed, completely perfect, and the essence becomes inseparable and omniscient, then, originally uncorrected, the Dharma nature is suchness, that is, thusness, and desire itself blazes into discriminating awareness. The self-characteristic of jealousy, being unable to bear the excellence of others without mixing with others and being completely disturbed and unable to accommodate, is the general characteristic. When these two are liberated from the extremes, unmixed, completely perfect, and the essence is inseparable and spontaneously accomplished without effort, then, originally uncorrected, the Dharma nature is suchness, that is, thusness, and jealousy itself arises as the wisdom of accomplishment. Secondly, from "Form" to "That is thusness," it is explained in six verses. The self-characteristic of the aggregate of form, being destructible and destructible by conditions without mixing with others, is the perfection of Bodhicitta, and the general characteristic is emptiness and selflessness. When these two are unmixed, completely perfect, and the essence appears inseparably,
Chinese
從本來未經造作的自顯現如是性，即是真如性，色蘊本身顯現為完全的顯現，無內外而顯現。同樣地，感受之蘊的自性，顯現與其他混合，以無二之相來體驗，此即是，此即是菩提心圓滿，共相空性且無我，此二者不混合，完全圓滿本質無別而平等時，從本來未經造作的自顯現如是性，即是真如性，感受之蘊本身無有偏頗地廣大為珍寶生。認識之自性與其他不混合，執持為相，此即是菩提心圓滿，共相空性且無我，此二者不混合，完全圓滿本質無別而清晰時，從本來未經造作的自顯現如是性，即是真如性，認識之蘊本身無有能取所取地顯現為無邊無際。行蘊之自性與其他不混合，以心念使對境顯現聚集，無有自主地隨之而行，此即是菩提心圓滿，共相空性且無我，此二者不混合，完全圓滿本質無別而解脫時，從本來未經造作的自顯現如是性，即是真如性，行蘊成就意義，無有來去而清淨。識之自性與其他不混合，於境、時、相各異地了知，此即是菩提心圓滿，共相空性且無我，此二者不混合，完全圓滿本質無別而了知時，從本來未經造作的自顯現如是性，即是真如性，識蘊本身無有邊際地如金剛不動而清晰。感受之差別，痛苦之自性與其他不混合，三門一切皆苦惱，此即是菩提心圓滿，共相空性且無我，此二者不混合，完全圓滿本質無別而平等時，從本來未經造作的自顯現如是性，即是真如性而廣大。第三是，界是，從「性即是」到「僅僅是」，以一個偈頌來顯示，十八界之自