Chinese
菩提心。 清净自性故， 无垢之法性。 风乃勤奋广阔之界， 无碍之菩提心。 犹如树木摇动之殊胜， 无灭之法性。 如是说。 菩提心之法性，先已成佛故， 较诸根源尤为殊胜，于法界中成佛之伟大，乃极超胜者。 安立为报身者，虽本体无别，然就相状之理，下乘所欲之五部报身与五大，理虽相同而义则一。 以自显现无偏颇而享用之故。 具缘之极瑜伽士，以自性示法，而使自性明晰也。 是故此乃导师与教法无别，不以勤作，而于无境自性任运大圆满中，开显自明也。 噫！若此与《普贤行愿品》等中， 谓报身之教法为克里亚瑜伽三部耶？ 彼乃经由传承而示，乃智慧幻化报身之所表，名言之教法也。 此乃就所表之境，乃安住实相义之大圆满，如是而示如是者，乃能诠名言之大圆满也。 是故，自显报身之自证大乐之教法，故其差别甚大，以彼理亦可比拟其他。 此等之究竟义，当如岩藏心髓之意趣，于《胜乘宝藏论》等中了知。 如是，又如自净之药性， 以恒常相伴，能生痛苦之轮回中所积之病之旧习，从无始以来所积之一切，于一时中令其解脱也。 如此，犹如生活之饮食，于自性生起之境中，令其成熟故。 非是分别清净之布施等，何人若具真实之三摩地，则其清净之生活，即成诸佛与菩萨，持明众之如意饮食也。 证悟自性或法性之智慧， 譬如刀剑等损害自性之器
English
The Bodhicitta. By its completely pure nature, it is the dharma-nature free from faults. Wind is the expanse of vast diligence, the unobstructed Bodhicitta. Like the special quality of a swaying tree, it is the dharma-nature without cessation. Thus it is said. Since the dharma-nature of Bodhicitta has already become enlightened, it is particularly superior to all sources, and the greatness of becoming enlightened in the realm of dharma is supremely excellent. Establishing it as the Sambhogakaya means that although the essence is inseparable, from the perspective of characteristics, the five families of Sambhogakaya and the five elements, which are desired by the lower vehicles, are similar in principle and one in meaning. It is because it arises as unobstructed self-appearance and is enjoyed. For the fortunate and extremely yogic, it teaches the dharma through its own essence, thereby clarifying its own nature. Therefore, this is the self-manifestation of the spontaneously perfect Great Perfection, which is taught without effort, without separation between the teacher and the teachings, and in the absence of an object. Now, one might wonder if this and the Kunje Gyalpo, etc., explain the teachings of the Sambhogakaya as the three kriyas. That is because it teaches through lineage, and it is the teaching of words that represents the illusory Sambhogakaya of wisdom. Here, from the perspective of what is represented, it is the Great Perfection of the meaning of reality, and showing that it is so, is the expressive Great Perfection of words. Therefore, it is the teaching of the self-awareness of great bliss of the self-appearing Sambhogakaya, so the difference is very great, and in that way it also represents others. The ultimate meaning of these is to be understood from the secret essence of the innermost essence, such as the Precious Treasury of the Supreme Vehicle. Similarly, it is like the nature of self-purifying medicine, so by constantly associating with it, it completely releases all the old habits of diseases accumulated in samsara, which cause suffering, from beginningless time, all at once. In this way, like food and drink for life, it causes one to mature in the place where nature arises. It is not purification by contemplation, alms, etc., but whoever possesses perfect samadhi, their pure life becomes the wish-fulfilling nourishment and drink for all the Buddhas, Bodhisattvas, and Vidyadharas. The wisdom that realizes self-nature or dharma-nature is like a sword or other weapon with a harmful nature.
Chinese
因为锋利如刀，刚刚领悟就能彻底斩断被痛苦折磨难以脱离的轮回大海，如果习惯了，更不用说了。不错误地领悟其特征是：例如像太阳一样的自性，能显示清净无明黑暗和显空二边的自显法性，使其自身显现。习惯的禅定稳固是：例如变成像须弥山一样不被水动摇的自性。领悟不从本性中改变是：对欲妙的贪执的邪见和轮回的悬崖绝壁无论如何也不能动摇，没有能动摇和所动摇，远离增减。领悟的功德确定为像从大海中生起波浪一样的自性。从不动的意境中，不寻找四时，各种显现的慈悲之法都成为加持的神变。同样，领悟密义，被无生之味涂抹，五毒也成为清净为五智的药性自性。例如，像用咒语或药剂使毒药变成药物，以及像点石成金的药一样，不舍弃能取所取的垢染之毒，就能在平等大性中成佛。像这样，具有十二种自性，以及用“等等”来概括的意义，具有无边无际的殊胜功德，因为没有不是表示密咒之门的。因此，法性本体的密咒，例如如意宝珠一样，虽然远离一切分别念，但从什么也不分别的境界中，自然显现一切功德，而且不是修行者临时造作，因为没有改造和掺杂，所以没有被玷污，从本来没有造作没有改造的自性如是二元对立中，成为加持自显现。第三是，从“朋友们”到“分别讲述”之间所表示的。朋友们！这样称呼后，“这些教法应当理解为密咒的自性”。这样，结集者金刚手从许多胜者那里听闻后，在此宣说并分别讲述了第一自性。
English
Because it is sharp like a knife, just realizing it can completely cut off the suffering and difficult-to-escape ocean of samsara. If one is accustomed to it, what more needs to be said? To realize its characteristics without error is: for example, like the nature of the sun, it can reveal the self-appearing Dharma nature that purifies the darkness of ignorance and the two extremes of appearance and emptiness, making it self-illuminating. The stability of habitual samadhi is: for example, it becomes like the nature of Mount Meru, which cannot be moved by water. The realization does not change from its nature: the wrong views of attachment to desirable qualities and the precipice of samsara cannot be moved or shaken in any way, and there is no mover or moved, free from increase and decrease. The qualities of realization are determined to be like the nature of waves arising from the ocean. From the unwavering state of mind, without seeking the four times, the compassionate Dharmas of various appearances become the miraculous manifestations of blessings. Similarly, realizing the secret meaning, being smeared with the taste of non-birth, the five poisons also become the nature of the medicine that purifies into the five wisdoms. For example, just as mantras or elixirs can transform poison into medicine, and like the elixir that turns stone into gold, without abandoning the poison of the defilements of grasping and being grasped, one can attain Buddhahood in the great equality. In this way, possessing twelve natures, and with the meaning summarized by "etc.", possessing infinite and supreme qualities, because there is nothing that is not a door representing the secret mantra. Therefore, the secret mantra of the Dharma nature itself, like a wish-fulfilling jewel, although free from all conceptual thoughts, from the state of not thinking about anything, all qualities naturally arise, and it is not something temporarily created by practitioners, because there is no modification or adulteration, so it is not defiled, from the very beginning, from the uncreated and unmodified nature, just as it is, from the non-duality, it becomes the self-manifestation of blessings. The third is what is indicated from "Friends" to "separately explained." Friends! After calling out in this way, "These teachings should be understood as the nature of secret mantras." Thus, the compiler Vajrapani, having heard from many Victorious Ones, here declared and separately explained the first nature.
Chinese
是显现其自性。第二部分有三：略示、广释、总结。第一部分，从“朋友们”到“即是说”，是略示。朋友们，其中圣者所见的自性，如雄鹰盘旋般略示的是什么呢？即是说。第二部分有二：教诫于任何事物都不畏惧地证悟；宣说观点的差别不混淆。第一部分，在一份手稿中，“法性如虚空，无错谬”，而在其他所有版本中，“无错谬，不变异”，从这到“当以…观看”，是阐述。也就是说，在法性如虚空般，显示无边无际的观点时，对于诸法之法性，即胜义谛，以智慧确定无疑，不错误且不变异。如此确定后，以远离执著的智慧，对任何事物都不执著，不将之作为对境来分别，而是安住于自性本自俱足的状态中，对于任何堕入歧途和障碍的边见都不畏惧，是远离一切怯懦的观点。那样的状态是怎样的呢？例如，从虚空的自性中，显现云、雾、尘埃、月亮、太阳和星辰等任何事物，都未曾动摇虚空本身的自性，而是安住在虚空的范围中，并且各自清晰显现。如同那个比喻一样，事物的自性，即法性，如是之真如虚空清净的状态中，显现名相分别念的因缘如何流转，法性之实义虚空安住于清净自性中，虽然没有阻碍，但也没有生起感受的流转，因为这是法性自显的意趣，因此，以智慧观看并证悟那个实义，并且具有禅定，瑜伽士应当如此观看和了知。第二部分，从“如实不作”到“仅显现为”，是阐述。那么，各个乘的观点显现方式是什么呢？法性如实不作的密咒，自性本自俱足的法界，以各自不同的对境，有些人见到并证悟，有些人未见到也未证悟，以智慧的差别，世间人和九乘的观点差别犹如阶梯。
English
It is to show its own nature. The second part has three: brief explanation, extensive explanation, and conclusion. The first part, from "Friends" to "That is to say," is a brief explanation. Friends, what is the brief explanation of the nature of seeing by the noble person, like a garuda soaring? That is to say. The second part has two: advising to realize without fear of anything; explaining the differences in views without confusion. The first part, in one manuscript, "The nature of Dharma is like the sky, without error," and in all other versions, "without error, without change," from this to "should be viewed by...", is the explanation. That is, when the Dharma nature is like the sky, showing the view without beginning or end, for the Dharma nature of all phenomena, that is, the supreme meaning of Suchness, with wisdom, it is determined without error and without change. After such determination, with wisdom free from clinging, one is not attached to anything, does not regard it as an object to be distinguished, but abides in the self-existing state of self-awareness, and is not afraid of any biased views that fall into wrong paths and obstacles, it is the view that is free from all timidity. What is that state like? For example, from the nature of the sky, whatever appears, such as clouds, fog, dust, moon, sun, and stars, has never shaken the nature of the sky itself, but abides in the scope of the sky, and each appears clearly. Like that metaphor, the nature of things, that is, the Dharma nature, in the pure state of Suchness, how does the cause of the appearance of conceptual thoughts flow, the Dharma nature, the real meaning of the sky, abides in the pure nature, although there is no obstruction, there is no flow of arising feelings, because this is the intention of the self-appearance of the Dharma nature, therefore, with wisdom, one should view and realize that real meaning, and with samadhi, the yogi should view and know it in this way. The second part, from "As it is, without fabrication" to "merely appears as", is the explanation. So, what is the way the views of each vehicle appear? The secret mantra of the Dharma nature as it is, without fabrication, the Dharma realm of self-existing nature, with different objects, some see and realize, some do not see and do not realize, with the difference of wisdom, the difference between the views of worldly people and the nine vehicles is like a ladder.
Chinese
应当观察并了解，它们是各自不同的显现。那么，认识它们的方式是怎样的呢？菩提心的实相，由于被凡夫分别念的障碍所遮蔽，所以显现为分别念本身。外道徒执着于恶见邪见，由于邪见的缘故，显现为常断二边。声闻和缘觉执着于片面的认识，所以显现为名言各异的所见，微尘聚集和缘起流转的法，以及刹那生灭的实有。仅仅了解和认识少分真谛，却未见到真实本性的唯识宗和中观宗，对于交替承认二谛的人来说，在世俗中，所见如梦如幻，在胜义中，则显现为具有自明续流和不生之法性。密宗大成就者的智慧，不错乱地认识到那个实相，并在那个状态中确定心意，一切对境都显现为法性的虚空。例如，如同虚空的清净自性一般，一切法都安住于无边的法性平等大虚空中，自生的觉性中，一切所见所闻也仅仅显现为空性一般的法性。因此，在这种本性的状态中，从光明中显现的，没有错乱显现的二元对立。第三部分，从“朋友们啊！”到“必须审慎思考！”之间所讲的内容是：朋友们啊！应当将这些视为见解自性的意义的本质。因此，听闻正法后必须审慎思考。第三部分有三个方面：略说、广说和总结。第一部分，从“朋友们啊！”到“就像这样！”之间所讲的内容是：朋友们啊！呼唤之后，什么是不可违越的三昧耶的自性呢？这就是略说，就像这样！第二部分有七个方面：宣说无需守护的当下圆满的三昧耶；阐述如此无需守护的伟大之处；揭示执着于分别守护的过失；阐述无需守护的守护方式；阐述与无需守护的智慧相符的说法；阐述三昧耶的定义；阐述安住于无需守护的境界中进行守护。