English
From the beginning, without artificiality, the self-appearing suchness, that is the very suchness, the aggregate of form itself appears as a complete manifestation, appearing without inside or outside. Similarly, the self-characteristic of the aggregate of feeling, the appearance mixed with others, experiencing in a non-dual manner, that is, that itself is complete in the mind of enlightenment, the general characteristic is emptiness and selflessness, when these two are unmixed, completely perfect, the essence is inseparable and equal, from the beginning, without artificiality, the self-appearing suchness, that is the very suchness, the aggregate of feeling itself spreads without partiality as a precious source. The self-characteristic of perception, unmixed with others, grasping as a sign, that itself is complete in the mind of enlightenment, the general characteristic is emptiness and selflessness, when these two are unmixed, completely perfect, the essence is inseparable and clear, from the beginning, without artificiality, the self-appearing suchness, that is the very suchness, the aggregate of perception itself appears without grasping as limitless. The self-characteristic of formation, unmixed with others, the mind gathers the object manifestly, following without autonomy, that itself is complete in the mind of enlightenment, the general characteristic is emptiness and selflessness, when these two are unmixed, completely perfect, the essence is inseparable and liberated, from the beginning, without artificiality, the self-appearing suchness, that is the very suchness, the aggregate of formation accomplishes meaning, purified without coming or going. The self-characteristic of consciousness, unmixed with others, knowing objects, times, and aspects differently, that itself is complete in the mind of enlightenment, the general characteristic is emptiness and selflessness, when these two are unmixed, completely perfect, the essence is inseparable and known, from the beginning, without artificiality, the self-appearing suchness, that is the very suchness, the aggregate of consciousness itself is clear without beginning or end, as an immovable vajra. The distinction of feeling, the self-characteristic of suffering, unmixed with others, all three doors are tormented, that itself is complete in the mind of enlightenment, the general characteristic is emptiness and selflessness, when these two are unmixed, completely perfect, the essence is inseparable and equal, from the beginning, without artificiality, the self-appearing suchness, that is the very suchness, spread out. The third is, the realm is, from "the nature is" to "only is," shown by one verse, the self of the eighteen realms.
Chinese
其自性是不与他物相混，无有不成办而能持有或产生自类的能力之种子。此种子圆满于菩提心，其共相是空性与无我。若能了悟此不混杂、圆满、本体无别，则从本以来不作勤作，法界即是如是性，即是那如是性，无有边际而周遍。第四是：十二处。从“十二处”至“即是那”。以一个偈颂来显示。了知十二处的自性是不与他物相混，是于境上生起和产生的门。此自性圆满于自证菩提心，其共相是空性与无我。此自性若安住于不混杂、圆满、本体无别，则从本以来不作勤作，自明即是如是性，即是那如是性的自性。第五是：因缘。从“因缘”至“即是那”。以一个偈颂来显示。第一、第八、第九这三个是因，第二和第十是缘，其余七个是果的方式，以缘起的自性，一切不相混杂地聚集和相遇，即是缘起。此自性圆满于菩提心，其共相是空性与无我，此不混杂、圆满、本体无别，在无为的自性虚空中解脱，则从本以来不作勤作，实相即是如是性，不欺诳，即是那如是性，是不变的。如是所说的这些法的轮回即是涅槃，显示了舍弃这些之外没有涅槃。第二有二：道和果。第一有四：六度不混杂而圆满，四无量等持不混杂而圆满，解脱之门不混杂而圆满，八解脱不混杂而圆满。第一是：不执著。从“不执著”至“即是那”。以六个偈颂来显示。不执著于食物、财物等，是布施波罗蜜多的自性，不与他物相混杂而完全施舍。此圆满于菩提心，其共相是空性与无我。若能了悟此不混杂、圆满、本体无别，则从本
English
Its nature is the seed itself, which is not mixed with others, and has the power to hold or generate its own kind without failing to accomplish it. This seed is completely fulfilled in the mind of enlightenment, and its general characteristic is emptiness and selflessness. If one realizes that this is unmixed, complete, and the essence is inseparable, then from the beginning, without artificiality, the Dharmadhatu is suchness, it is that very suchness, pervading without limit. Fourth is: the sense bases. From "sense bases" to "is that very one." It is shown in one verse. Knowing that the self-nature of the twelve sense bases is not mixed with others is the gate of arising and propagating in the object. This self-nature is completely fulfilled in the self-aware mind of enlightenment, and its general characteristic is emptiness and selflessness. If this self-nature abides in unmixed, complete, and inseparable essence, then from the beginning, without artificiality, self-illumination is suchness, it is the nature of that very suchness. Fifth is: cause and condition. From "cause and condition" to "is that very one." It is shown in one verse. The first, eighth, and ninth, these three are causes, the second and tenth are conditions, and the remaining seven are in the manner of results, the self-nature of dependent origination, gathering and meeting without any mixing, is dependent origination itself. This self-nature is completely fulfilled in the mind of enlightenment, its general characteristic is emptiness and selflessness, this unmixed, complete, and inseparable essence is liberated in the unconditioned state of space, then from the beginning, without artificiality, the reality is suchness, unfailing, it is that very suchness, it is unchanging. The cycle of these dharmas as described is itself nirvana, showing that there is no nirvana beyond abandoning these. Second, there are two: the path and the fruit. First, there are four: the six perfections unmixed and complete, the immeasurable absorptions unmixed and complete, the gates of liberation unmixed and complete, the eight liberations unmixed and complete. First is: non-attachment. From "non-attachment" to "is that very one." It is shown in six verses. Non-attachment to food, wealth, etc., is the self-nature of the perfection of giving, completely giving without mixing with others. This is completely fulfilled in the mind of enlightenment, its general characteristic is emptiness and selflessness. If one realizes that this is unmixed, complete, and the essence is inseparable, then from the beginning
Chinese
未作修饰而于如是性中达至究竟的道之如是性。三门清净是戒律波罗蜜多的自性，不杂于他，没有放逸或烦恼的痛苦。此于菩提心上圆满，是总相空性与无我性。若能证悟此不杂、圆满、体性无别，则为未作修饰而于如是性中达至究竟的道之如是性。不为相违所动是安忍波罗蜜多的自性，不杂于他，心不散乱。此于菩提心上圆满，是总相空性与无我性。若能证悟此不杂、圆满、体性无别，则为未作修饰而于如是性中达至究竟的道之如是性。成办具义功德是精进波罗蜜多的自性，不杂于他，不为障碍所胜，或于成义之事业无有疲厌。此于菩提心上圆满，是总相空性与无我性。若能证悟此不杂、圆满、体性无别，则为未作修饰而于如是性中达至究竟的道之如是性。于所思如是性之义上获得稳固是静虑波罗蜜多的自性，不杂于他，心不散乱而收摄于境。此于菩提心上圆满，是总相空性与无我性。若能证悟此不杂、圆满、体性无别，则为未作修饰而于如是性中达至究竟的道之如是性。辨别深广诸法之体性并超胜之是智慧波罗蜜多的自性，不杂于他，无有贪执与障碍。此于菩提心上圆满，是总相空性与无我性。若能证悟此不杂、圆满、体性无别，则为本未修饰而于如是性之状态中达至究竟的道之如是性。第二，从“思维”至“唯是性”之间，以一个偈颂来阐述。
English
The suchness of the path that is perfected in suchness without modification. Purity of the three doors is the self-characteristic of the perfection of discipline, unmixed with others, without licentiousness or the suffering of afflictions. This is perfected in the mind of enlightenment, and is the general characteristic of emptiness and selflessness. If one realizes this unmixed, complete, and inseparable nature, it is the suchness of the path that is perfected in suchness without modification. Not being moved by adversity is the self-characteristic of the perfection of patience, unmixed with others, the mind is not disturbed. This is perfected in the mind of enlightenment, and is the general characteristic of emptiness and selflessness. If one realizes this unmixed, complete, and inseparable nature, it is the suchness of the path that is perfected in suchness without modification. Accomplishing meaningful qualities is the self-characteristic of the perfection of diligence, unmixed with others, not being overcome by obstacles, or without weariness in activities that lead to meaning. This is perfected in the mind of enlightenment, and is the general characteristic of emptiness and selflessness. If one realizes this unmixed, complete, and inseparable nature, it is the suchness of the path that is perfected in suchness without modification. Gaining stability on the meaning of suchness to be contemplated is the self-characteristic of the perfection of meditation, unmixed with others, the mind is not distracted but gathered into the object. This is perfected in the mind of enlightenment, and is the general characteristic of emptiness and selflessness. If one realizes this unmixed, complete, and inseparable nature, it is the suchness of the path that is perfected in suchness without modification. Discriminating the characteristics of the profound and vast dharmas and surpassing them is the self-characteristic of the perfection of wisdom, unmixed with others, without attachment or obstruction. This is perfected in the mind of enlightenment, and is the general characteristic of emptiness and selflessness. If one realizes this unmixed, complete, and inseparable nature, it is the suchness of the path that is perfected in the state of suchness from the beginning without modification. Secondly, from "thought" to "only the nature," it is explained in one verse.
Chinese
色界四禅和四无量，以及四无色界的等持，这十二者的自相不与他者相混，因为它们不动摇，所以是不可动摇的。它们在菩提心中圆满，所以总相是空性和无我。如果能确定地看到它们不混杂、圆满的法性，本体无别、平等，那么就是从未经造作的、本然如是的自性，是殊胜的真如。第三部分分为两点： общей презентации. 详细解释三个门。第一点，从“一切”到“唯一”，用一个偈颂来表示。一般来说，所有四个解脱之门，其自相不与他者相混，必定会从轮回和涅槃以及所有相的边际中解脱出来。它们在如是般的菩提心中圆满，所以总相是空性和无我。这样，如果能认识到这两个相不混杂、圆满，本体无别、本自圆满的伟大自性，那么未经造作的法性，就是本然如是的自生智慧，是唯一真如。在《大疏》中，这被解释为从两种界的烦恼中解脱出来的意义。在一些手稿中，也说它普遍存在于意义、词语、咒语和字母的四个门中。第二点，从“空性”到“唯一”，用一个偈颂和两行来表示。空性解脱之门的自相不与他者相混，其本体是空虚的。无相解脱之门的自相不与他者相混，其所缘是寂静的。无愿解脱之门的自相不与他者相混，其具有脱离痛苦或消除痛苦的各自特征。它们在根本的菩提心中圆满，所以总相是空，并且在那些边际的形式上是无我的。如果能清楚地认识到它们不混杂、圆满，本体无别，完全解脱的伟大，那么未经造作的原始意义的真如，就是心的自性，是唯一真如。第四点，从“解脱”到“唯一”，用一个偈颂来表示。解脱
English
The four dhyanas of the form realm and the four immeasurables, and the four formless absorptions, the self-characteristics of these twelve are unmixed with others, because they are unwavering, so they are immutable. They are perfected in the mind of enlightenment, so the general characteristics are emptiness and selflessness. If one can definitely see that their unmixed, complete nature of reality, the essence is inseparable and equal, then it is the unconditioned, the very nature of suchness, the supreme reality. The third part has two points: general presentation. Detailed explanation of the three doors. The first point, from "all" to "only," is indicated by one verse. In general, all four doors of liberation, their self-characteristics are unmixed with others, and they will surely be liberated from the edges of samsara and nirvana and all characteristics. They are perfected in the thusness-like mind of enlightenment, so the general characteristics are emptiness and selflessness. Thus, if one can recognize that these two characteristics are unmixed, complete, the essence is inseparable, the great self-nature of original perfection, then the unconditioned nature of reality is the self-arisen wisdom of suchness, the only reality. In the Great Commentary, this is explained as the meaning of liberation from the afflictions of the two realms. In some manuscripts, it is also said that it is universally present in the four doors of meaning, words, mantras, and letters. The second point, from "emptiness" to "only," is indicated by one verse and two lines. The self-characteristic of the door of liberation of emptiness is unmixed with others, and its essence is empty. The self-characteristic of the door of liberation of no-sign is unmixed with others, and its object is peaceful. The self-characteristic of the door of liberation of no-wish is unmixed with others, and it has its own characteristics of being free from suffering or eliminating suffering. They are perfected in the root mind of enlightenment, so the general characteristics are empty, and in the form of those edges, they are selfless. If one can clearly recognize that they are unmixed, complete, the essence is inseparable, the great liberation, then the unconditioned original meaning of suchness is the nature of the mind, the only reality. The fourth point, from "liberation" to "only," is indicated by one verse. Liberation