Chinese
此乃自生而显现之智慧，非由任何造作，乃是自然本智。一切皆汇集于此。因此，大智慧乃是诸法生起之根本。一切万法皆从自证菩提心而自然生起之智慧中，无二无别地自然显现，此乃心髓，与一切法相合，是圆满为大坛城之根本。如是，薄伽梵功德云自性清净者如是说。第二，从“此外，其意为”至“功德之源自性清净者如是说”之间所阐述。此外，阐述功德之源的意为：如是之法性，本初未曾造作，故无作者，自性未曾混淆，故如实显现，一切所显现与所闻之法，皆是极密之根本心髓。其特征为，本体不可指示，然自力显现之诸法，以各种方式显现。然于彼本体亦无显现，故一切皆未造作，此乃本初如是之法性坛城圆满。如是，薄伽梵功德之源自性清净者如是说。第三，从“此外，例如”至“狮子吼自性清净者如是说”之间所阐述。此外，狮子吼之意为：于三时中无有间断，自然生起且自之本体明晰可见之心性，未曾造作亦未曾混淆，大法性秘密法界之义，无有差别，无二元地自然成就之智慧，即是法界与智慧，方便与智慧无二之自性。如是，于无二元之状态中，真实之义无误无杂，自然圆满显现，此乃自性坛城自光明圆满，亦是根本坛城之三种体性。如是，薄伽梵狮子吼自性清净者如是说。第二，心性与坛城无有差别，汇集为论题之要义，分为二：略说，广说。第一：此外
English
This self-arisen and appearing wisdom is not made by anyone, it is the great natural wisdom. All are gathered in it. Therefore, great wisdom is the root of the origin of all dharmas. All dharmas arise naturally from the self-aware Bodhicitta, and appear naturally without duality. This is the essence, combined with all dharmas, it is the root of the completion of the great mandala. Thus spoke the Bhagavan, the Essence of the Cloud of Qualities, being pure in nature. Second, it is shown from "Furthermore, the meaning is" to "Thus spoke the Source of Qualities, being pure in nature." Furthermore, explaining the meaning of the Source of Qualities is as follows: Suchness is uncreated from the beginning, therefore there is no maker. Because its nature is uncorrupted, it appears as it is. All appearing and sounding dharmas are the innermost secret root essence. Its characteristic is that the essence cannot be pointed out, but various dharmas arising from its own power appear in various ways. However, there is no appearance in that essence, so everything is uncreated. This is the complete mandala of Suchness, which is as it is from the beginning. Thus spoke the Bhagavan, the Source of Qualities, being pure in nature. Third, it is shown from "Furthermore, for example" to "Thus spoke the Lion's Roar, being pure in nature." Furthermore, the meaning of the Lion's Roar is as follows: Without interruption in the three times, the nature of mind that arises naturally and whose own essence is clearly visible, uncreated and uncorrupted, the meaning of the great Dharma nature, the secret realm, without difference, the wisdom that is spontaneously accomplished without duality, is the nature itself without duality of realm and wisdom, means and wisdom. Thus, in the state of non-duality, the true meaning appears without error or mixture, spontaneously and completely. This is the self-luminous completion of the self-nature mandala, and it is also the very nature of the three root mandalas. Thus spoke the Bhagavan, the Lion's Roar, being pure in nature. Second, the mind-essence and the mandala are not different, and they are gathered into the essential meaning of the topic, divided into two: brief explanation, and detailed explanation. First: Furthermore
Chinese
又，世尊“美妙之顶”等，直至“唯是自语”之间，以两段文字显示。 此外，世尊美妙之顶，本体清净，故说自己的意旨：对于世间法和出世间法的一切，后者远离生老病死，以及坏灭成住等，安乐地处于寂静之境；前者则因这些而痛苦不堪，一切内在之物的体性，也与心的真如，即是那样的真如，无有分别地成为一体，因此感受苦乐本身并未止息，但没有任何执着，而是显现为一个自明的体性。 如是说。 又，世尊“美妙之庄严”，本体清净，故自己的意旨是这样说的：秘密真言如实，真如的意义，不能作为谈论的主题来显示。为什么呢？因为导师们与一切眷属，在真如，即是那样的真如中，完全平等地成为一体，所以任何导师对任何眷属宣说了任何法，都是远离言说的。 那么，是否遮止了决定性的解释呢？不是的。导师和眷属各自显现，但体性没有差别，所以只是自己对自己谈论和讲解，谈论的主题也包含在其中了。 如是说。 第二部分有三：宣说时间的平等性，显示处所的自性，宣说所教的真如。 第一部分有两个：真实宣说时间的体性平等，显示证悟四时平等的功德。 第一部分是：又，世尊“香王”等，直至“劫即刹那”之间，这样显示。 此外，世尊香王，本体清净，故自己的意旨是这样说的：在真如的实相中，于远离边际的法界自性中，前后时间的三个延续和四个时间显现不灭，但体性不可见，任何自性都不成立，意义和自显现的智慧，如其本然地，觉性的体性自明地遍布和扩展的差别中，时间显现为刹那和广大劫，并且那时的长短和刹那，都与心性无别，因此结集者也能结集一切教言。
English
Furthermore, the Blessed One, "Beautiful Crown," etc., up to "It is only self-talk," is shown in two sections. Moreover, the Blessed One, Beautiful Crown, is pure in essence, so he speaks his own intention: For all worldly and transcendental dharmas, the latter is free from birth, old age, sickness, and death, as well as destruction, formation, abiding, etc., and dwells peacefully in a state of tranquility; the former suffers from these, and the nature of all inner things is also inseparable from the Suchness of the mind, which is Suchness itself, becoming one taste, so the feeling of pleasure and pain itself does not cease, but there is no attachment to anything, and it is shown as the nature of one's own awareness. Thus he spoke. Furthermore, the Blessed One, "Beautiful Ornament," is pure in essence, so his own intention is spoken thus: The meaning of Suchness, as the secret mantra is, cannot be shown as the subject of discussion. Why? Because the teachers and all their retinues are completely equal and one in Suchness, which is Suchness itself, so whatever dharma any teacher teaches to any retinue is free from speech. Then, does it prevent definitive explanation? No. The teacher and retinue appear separately, but their essence is not different, so it is only oneself talking and explaining to oneself, and the subject of discussion is also included in it. Thus he spoke. The second part has three: explaining the equality of time, showing the nature of place, and explaining the Suchness of the teaching. The first part has two: actually explaining the equality of the nature of time, and showing the merit of realizing the equality of the four times. The first part is: Furthermore, the Blessed One, "King of Fragrance," etc., up to "A kalpa is a moment," is shown in this way. Furthermore, the Blessed One, King of Fragrance, is pure in essence, so his own intention is spoken thus: In the reality of Suchness, in the nature of the sphere that is free from extremes, the three continuities of past and future time and the appearance of the four times do not cease, but the essence is invisible, and no nature is established in any way. In the difference of the wisdom of meaning and self-appearance, as it is, the nature of awareness is self-luminous, pervasive, and expansive, time appears as a moment and a great kalpa, and the length and moments of that time are inseparable from the nature of mind, so the compilers can also compile all the teachings.
Chinese
如是说。二是，又，薄伽梵慈悲的。从“圆满任运二资粮”之间所说。又，薄伽梵慈悲之王，本体清净，您的意思是这样说的：轮回和涅槃二者的事物，以及二者无别的法性之体性不变，故大常者，即是真如或真如之法界，于大源本体之自性中自显，本来即已涅槃，故世间轮回之名亦无，故果位自性任运成就，不需寻觅二资粮，本来即已圆满。如是说。二有三：外境无生于法界中显示，刹土法性之功德布置为珍宝云，宫殿从真如中布置为胜利宫殿而显示。第一是，又，薄伽梵欢喜眼。到“金刚生处”之间。以及，一段文字之下。又，薄伽梵金色光芒。到“无轮回自性”之间所说。又，薄伽梵欢喜眼，本体清净，您的意思是这样说的：有为和无为之诸法，其自性于三时中，以本体不可得，无有生灭之无生者，于一切处生起而显现一切，如是生起之自性亦是无生，乃是大乐之境，故二无别平等之殊胜种姓，若如何了知，即是金刚乘之殊胜生处。如是说。又，薄伽梵金色光芒，本体清净，您的意思是这样说的：无量之诸佛圆满正等觉，亦如本体般于真如之自性中，不杂而圆满安住，故于真如及一与多中解脱之方式，一切亦与无二之真如无有差别而安住，故是法界之境或殊胜宫殿。如是说。又，薄伽梵
English
Thus it was said. Secondly, furthermore, the Bhagavan of compassion. From "perfectly accomplishing the two spontaneously accomplished accumulations." It is taught in between. Furthermore, the Bhagavan, king of compassion, whose essence is pure, your intention is as follows: The entities of samsara and nirvana, and the nature of the dharma of their inseparability, are immutable, therefore the great permanence is the suchness or the essence of suchness, which arises spontaneously in the nature of the great source of the sphere of reality, and is originally in nirvana, so the name of existence and samsara is also absent, so the fruit is spontaneously accomplished, and without seeking the two accumulations, it is originally perfect. Thus it was said. The second has three parts: showing the outer realm of unborn in the realm of dharma, explaining the arrangement of the qualities of the realm of dharma as a cloud of jewels, and showing the palace as a victory palace from suchness. The first is: Again, the Bhagavan, joyful eyes. To the space between "vajra birth place." And, under one paragraph. Again, the Bhagavan, golden rays of light. It is taught between "no nature of samsara." Furthermore, the Bhagavan, joyful eyes, whose essence is pure, your intention is as follows: The nature of all conditioned and unconditioned dharmas is that in the three times, the essence cannot be found, and the unborn, without arising and ceasing, arises in all places and appears in everything. In this way, the nature of arising is also unborn, which is the place of great bliss. Therefore, if one knows how the two unsurpassed and equal lineages are, then it becomes the sacred birthplace of the Vajrayana. Thus it was said. Again, the Bhagavan, golden rays of light, whose essence is pure, your intention is as follows: The immeasurable victorious, perfect Buddhas also dwell completely and without mixing in the nature of suchness, just as it is in essence, so in the manner of liberation from suchness and one and many, everything also dwells inseparably from non-dual suchness, so it is the realm of dharma or the sacred palace. Thus it was said. Again, the Bhagavan
Chinese
具光逝者自性清净，彼之密意如是宣说：轮回与涅槃之事物，二者圆融安住于真如，各自显现为异体之自性事物并不存在。如实之法性于真如中真实决定之义若能证悟，则此觉性中，轮回自性不净之显现亦不复存在，于法性中显现，此即是涅槃。如是说。二者是，上面。又，薄伽梵圆满证悟之王。至。一无所有。如是说。之间所阐述的。又，薄伽梵圆满证悟之王自性清净，彼之密意如是宣说：一切诸法皆于真如中圆满安住，若能觉知并证悟，于无二中得决定，则此真如无边无际，遍布之处，即是佛之净土，功德圆满成就，如意成就，犹如珍宝之云般庄严，然于此亦无须于法界之自性中作任何布置，乃是不行而行。如是说。三者是，下面。又，薄伽梵寂静自在。至。一切陈设于彼处安住。如是说。之间所阐述的。又，薄伽梵寂静自在自性清净，彼之密意如是宣说：心性真如之真如，远离边际之量度，超越度量之边际，故亦成就宫殿之名，安住于彼处，即是殊胜之境，乃是无量之胜者宫殿，于彼处，一切诸佛无需特意寻觅，于自显之陈设中，任运成就之状态中，唯一安住且无有分别而安住之义是真实不虚的。如是说。三者有二，所诠之义教，能诠之语教。初者有三，广大之教，甚深之教，无二之教。初者是，又，薄伽梵云之光华。至。如所缘般生起。如是说。之间所阐述的。又，薄伽梵云之光华自性清净，彼之密
English
The glorious Transcendent Light, being pure in its very essence, expressed its intention thus: The phenomena of samsara and nirvana, the two are perfectly situated in the absolute reality, so there are no inherently existing phenomena that appear separately and distinctly. If one realizes the meaning of the true nature of reality being perfectly determined in suchness, then in that awareness, there is no impure appearance of the nature of samsara, and since it is clear in the nature of reality, this itself is nirvana. Thus it is said. The second is: From above. Again, the Bhagavan, the King of Complete Realization. To. Nothing at all. Thus it is said. As explained in between. Again, the Bhagavan, the King of Complete Realization, being pure in its very essence, expressed its intention thus: All dharmas are perfectly situated in suchness, and if one knows and realizes this, and is certain in non-duality, then the place pervaded by that infinite suchness itself is the pure Buddha-field, the qualities of which are spontaneously accomplished, and which is arranged like a precious cloud that fulfills all desires, so there is nothing to be arranged in the nature of that realm, and it is going without going. Thus it is said. The third is: From below. Again, the Bhagavan, the Peaceful Lord. To. All arrangements abide there as one. Thus it is said. As explained in between. Again, the Bhagavan, the Peaceful Lord, being pure in its very essence, expressed its intention thus: The suchness of mind itself, the very suchness, is free from the measure of limits, and transcends the limits of measurement, so the name "palace" is also accomplished, and residing there is the state of holiness, which is the immeasurable palace of the Victorious Ones, and there, all the Buddhas, without needing to seek them out, spontaneously abide as one in the state of self-appearing arrangements, and the meaning of abiding indivisibly is truly certain. Thus it is said. The third has two aspects: the teaching of the meaning to be expressed, and the teaching of the words that express it. The first has three aspects: the extensive teaching, the profound teaching, and the non-dual teaching. The first is: Again, the Bhagavan, the Glory of Clouds. To. Arises according to the object of focus. Thus it is said. As explained in between. Again, the Bhagavan, the Glory of Clouds, being pure in its very essence, expressed its inten