Chinese
由于未造作的原始智慧上师之地本自具足，所以现在不需要重新前往。如同虚空之边际一样。《不以分别念造作上师之地，轮回之中即是原始佛。》如此说道。因此，未前往、不前往、不会前往的自生、无为的五种智慧，被说为五道，因为轮回和涅槃的一切显现之因或显现之道就是这五种。如《俱舍论》所说：“生与所依不分离，是轮回和寂灭之道。”像那样的五种智慧各自的定义是：其中，所说的“贪欲”是指轮回和涅槃的一切诸法，都认为或成立为自生大智慧、种性菩提心的自性一体。执着是指认为法性菩提心是自性，或者安立为大自性的体性，对此执着或者无法超越。寂静是指心或意的名称，而心从一开始就安住在无生的自性中。嗔恨是指心的幻化，显现为轮回的各种现象，由于在实相中没有成立，所以嗔恨并背离。愚痴是指以不分别的禅定，使一切有法之显现都转变为法性平等性的体性，在那之中没有任何分别。所说的“我”是指不错误之实相的自性菩提心本身。由于它本自安住在法性真如的自性中，所以能胜过一切不净有相之法和有勤作的乘。嫉妒是指将显有世间轮回和涅槃的一切诸法，都安住在法性真如的体性中，远离戏论、超越心识的大一之中，对于有无、常断、是与非等一切的妄加诽谤，在实相的体性中没有那样成立，所以产生嫉妒，或者认为法性的肩上无法容纳有相之法而感到狭隘。如《幻钥》中所说：金刚萨埵又禀告道：您的菩提心唯一，是烦恼五毒的自性之地。我已领悟其义：贪欲欲求三有成佛，执着执着于法性之境，心即是贪执。
English
Since the unfabricated primordial wisdom of the Guru's ground is spontaneously accomplished from the beginning, there is no need to go anew. Like the limit of space. "The Guru's ground, unfabricated by concepts, is primordially enlightened in samsara itself." Thus it is said. Therefore, the five self-arisen, unconditioned wisdoms that are not gone to, not going to, and will not go to are taught as the five paths, because these five are the cause of appearance or the path of manifestation of all samsara and nirvana. As it is said in the Kunjal: "Because birth and dependence are inseparable, they are the path of samsara and nirvana." The individual definitions of such five wisdoms are: The mentioned "desire" refers to all phenomena of samsara and nirvana being considered or established as one in nature with the self-arisen great wisdom, the lineage of Bodhicitta. Attachment refers to considering the Dharmata Bodhicitta as the self, or establishing it as the essence of the great self, being attached to it or not being able to transcend it. Peace refers to the name of mind or consciousness, and that mind abides in the unborn nature from the beginning. Hatred refers to the magical display of the mind, the various appearances of samsara, which, because they are not established in reality, are hated and turned away from. Ignorance refers to the fact that, through the samadhi of non-conceptualization, all appearances of phenomena are transformed into the essence of the equality of Dharmata, and there is no distinction within that state. The term "I" refers to the very nature of Bodhicitta, the unerring reality. Since it naturally abides in the nature of Dharmata Suchness, it overcomes all impure, characterized phenomena and the vehicles of effort. Jealousy refers to the fact that all phenomena of existence, samsara, and nirvana abide in the nature of Dharmata Suchness, in the great unity beyond elaboration and mind, and all accusations of existence and non-existence, permanence and annihilation, being and non-being, etc., are not established as such in the nature of reality, therefore jealousy arises, or it is felt that the shoulder of Dharmata cannot accommodate characterized phenomena and feels narrow. As it is said in the Key of Illusion: Vajrasattva again reported: Your single Bodhicitta is the ground of the nature of the five poisons of affliction. I have realized its meaning: Desire desires the three realms to become Buddha, attachment is attached to the state of Dharmata, the mind is desire and attachment.
Chinese
如是了悟。嗔恨于菩提之义而嗔。憎恨于轮回之法而憎恨。心即是嗔恨，如是了悟。痴昧于法性之义而痴。迷茫于轮回之法而迷茫。心即是痴昧，如是了悟。我乃菩提心。胜于一切乘。心即是傲慢，如是了悟。嫉妒于法性之界。吝惜于一切相。心即是嫉妒，如是了悟。如是说。此乃宣说彼等不可逾越之自生智慧五道之定义。第三，一切皆示现为自生智慧，分二：宣说三界为自生之智慧，及其定义之解说。初者：嗟！大菩萨，汝谛听！如何显现及存在所摄之轮回之法与寂静涅槃之法，一切皆由此自生智慧之五道所生，故此显现于欲界之此，亦是自生智慧之体性如是显现。色界亦是自生智慧之自力显现。无色界亦是自生智慧。彼之因缘为何？乃因一切皆为普作王菩提之心我所作故，我所作之法轮回涅槃一切皆已宣说为本然安住于自生智慧之体性中。三界之有情，三善趣与三恶趣，总摄于六道者，一切皆是自生之智慧，普作王我未曾说有非自生智慧者。故，显现为三界六道者之外，菩提心乃诸佛之祖父，导师普作王我未曾宣说。如是。二者：彼三界之定义为何？乃普作王我之自性，空明大悲，即是宣说为法性之三种相。其中，自性本初无生或未生之法性，离戏论故，从不显现为事物之角度而言，彼菩提心即是称为无色界。体性显现不灭，显现为生起之神变之色相之角度而言
English
Thus realize. Be angry at the meaning of Bodhi. Hate the Dharma of Samsara. The mind is hatred, thus realize. Be deluded about the meaning of Dharmata. Be confused about the Dharma of Samsara. The mind is delusion, thus realize. I am the Bodhi mind. Victorious over all vehicles. The mind is pride, thus realize. Be jealous of the realm of Dharmata. Be stingy with all characteristics. The mind is jealousy, thus realize. Thus it is said. This explains the definitions of the five paths of self-arisen wisdom that cannot be transgressed. Third, everything is shown as self-arisen wisdom, in two parts: showing the three realms as self-arisen wisdom, and explaining its definition. The first is: O great Bodhisattva, listen! How all the Dharmas of Samsara and the Dharmas of peaceful Nirvana, which are encompassed by appearance and existence, all arise from these five paths of self-arisen wisdom, so this appearance in the desire realm is also the nature of self-arisen wisdom appearing as such. The form realm is also the manifestation of the self-power of self-arisen wisdom. The formless realm is also self-arisen wisdom. What is the reason for this? Because everything is done by me, the all-creating king, the mind of Bodhi, therefore all the Dharmas of Samsara and Nirvana that I have done have been declared to abide primordially in the nature of self-arisen wisdom. All sentient beings of the three realms, the three good realms and the three bad realms, all included in the six classes, are all self-arisen wisdom, and I, the all-creating king, have not said that there is anything that is not self-arisen wisdom. Therefore, apart from that which appears as the three realms and six classes, the mind of Bodhi is the grandfather of all Buddhas, the teacher, the all-creating king, I have not declared. Thus it is. The second is: What is the definition of the three realms? It is the nature of me, the all-creating king, emptiness, clarity, and compassion, that is, the three aspects of Dharmata are declared. Among them, the nature of the primordially unborn or unoriginated Dharmata, being free from elaboration, from the point of view of not appearing as a thing, that Bodhi mind is called the formless realm. From the point of view of the essence, the appearance is unceasing, and the miraculous appearance of arising appears as form
Chinese
据说，菩提心被称为色界。为了用慈悲来穷尽显现为苦乐之果和善恶之因的各种业，不间断的慈悲力量显现出智慧的本质，欲界则显现出自身力量不间断的慈悲，并化现为化身，所以这样说。章节的名称是：一切法的造物主俱生王中，显示一切法如何从造物主俱生王中产生的章节，即第三章的注释。第二个意义是广泛解释实相，有三点：显示一切法原本清净，即俱生王本身；显示法性超越建立和破除；从行为、寻找和相的境地中解脱。第一点有七个界分章节，第一，第四章，将根源汇集于心，显现俱生王，有两点：简要显示安住的方式；详细解释它。第一是显示产生的方式之后，菩提心俱生王宣说了这个广泛解释自身本性的名称之法。第二点有三点：劝诫要证悟一切都汇集于俱生王本身；解释它的意义；如果证悟了它，一切都将自然圆满地成为一体。第一是：嘿，大菩萨金刚，你谛听！导师俱生王我，原本不是任何因缘聚合而成的，是自生的智慧，这是第一个名称的类别。我原本就是显现、存在、器、情所有诸法的心髓或精华，这是第二个名称的类别。我就是俱生王菩提心，这是第三个名称的类别。因此，这三种我的名称类别，金刚菩萨你应当证悟。如果金刚菩萨你不错乱地证悟了这三种我的名称的意义，那么所有显现的诸法，无余的自性都将证悟，因此，将如实地显示这些名称的意义。第二点有三点：一切都是自生的
English
It is said that the mind of enlightenment is shown as the realm of form. In order to exhaust with compassion the various karmas that appear as the fruit of happiness and suffering and the cause of good and evil, the essence of wisdom, the unceasing power of compassion, manifests, and the desire realm manifests the self-power unceasing compassion and appears as an emanation, so it is said. The name of the chapter is: From the All-Creating King of Enlightenment Mind, the chapter showing how all dharmas arise from the All-Creating King, which is the commentary on the third chapter. The second meaning is to extensively explain the nature of reality, which has three points: showing that all dharmas are originally pure, the All-Creating King himself; showing that the nature of dharma transcends establishment and refutation; liberation from the realm of action, seeking, and characteristics. The first point has seven realm chapters, first, the fourth chapter, gathering the root into the mind, manifesting the All-Creating King, has two points: briefly showing the way of abiding; explaining it in detail. The first is after showing the way of arising, the All-Creating King of Enlightenment Mind proclaimed this extensively explaining the name-dharma that clarifies his own nature. The second point has three points: admonishing to realize that all are gathered in the All-Creating King himself; explaining its meaning; if it is realized, all will naturally and completely become one. The first is: Hey, great Bodhisattva Vajra, listen! The teacher, the All-Creating King, I, originally not assembled by any cause or condition, is self-born wisdom, this is the first category of names. I am originally the heart essence or essence of all dharmas of appearance, existence, vessel, and content, this is the second category of names. I am the All-Creating King Bodhicitta, this is the third category of names. Therefore, these three categories of my names, Vajra Bodhisattva, you should realize. If Vajra Bodhisattva, you realize the meaning of these three categories of my names without confusion, then all the self-nature of all the dharmas that appear will be realized, therefore, the meaning of these names will be shown as they are. The second point has three points: all are self-born
Chinese
关于智慧的解释。它本身被展示为一切圆满的自性。解释名称的定义。第一，其中，“我”这个词的意义是精华的意义。那么，它是谁的精华呢？因为它是轮回和涅槃诸法一切的生处，所以是精华。而“自生”的意思是，没有最初产生的原因和最终毁灭的条件，是无为法的法性，是法相，是显现事物一切的精华或实相，因此是超越身语意三门的一切勤作的意义。而“智慧”的意思是，因为没有产生，所以最终没有止灭，并且在自性无为法中，没有成立能遮蔽和所遮蔽的法，所以是没有遮蔽的，或者说，因为没有产生的幻化和止灭，并且自性光明景象没有遮蔽，所以能无余地显示一切法的游舞、力量和显现，并且没有止灭。第二，称为“我”的对境，应当是诸法一切的精华，觉悟之心。而“本来”的意思是最初或从一开始就存在的意思。而“诸法”所表达的意思是轮回和涅槃的一切法。如果将这些收摄起来，就归纳为五种圆满，因此在这里通过它的方式来展示，即导师三身一切也是法性本空大菩提心的自性。同样，那些导师所开示的三种教法一切，也并非存在于法性本初智慧之外。眷属们和一切处所时间也是法性空明、不可言说、超越心识的自性。因此，展示了没有不是法性大空菩提心的轮回和涅槃之法。精华的意思是，一切法从中产生的精华。例如，从菩提心的自性什么也不成立中，以什么都显现的方式，三身的三位导师也从中产生。那些导师所宣说的三种教法也从中产生，以及聚集于其中的眷属和所居住的处所，以及导师眷属集会的时
English
Explanation of Wisdom. Itself is shown as the nature of all perfections. Explaining the definition of the name. First, the meaning of the word "I" is the meaning of essence. Then, whose essence is it? Because it is the source of all phenomena of samsara and nirvana, it is the essence. And the meaning of "self-arisen" is that there is no cause for initial generation and no condition for final destruction, it is the Dharma nature of the unconditioned, it is the Dharma aspect, it is the essence or reality of all manifested things, therefore it is the meaning of transcending all efforts of the three doors of body, speech and mind. And the meaning of "wisdom" is that because there is no arising, there is ultimately no cessation, and in the self-nature unconditioned Dharma, there is no establishment of the Dharma that can obscure and is obscured, so it is unobscured, or because there is no illusion of arising and cessation, and the self-nature clear light appearance is not obscured, so it can show the play, power and appearance of all phenomena without remainder, and there is no cessation. Second, the object called "I" should be the essence of all phenomena, the mind of enlightenment. And the meaning of "originally" is the meaning of existing from the beginning or from the very beginning. And the meaning expressed by "all phenomena" is all the phenomena of samsara and nirvana. If these are gathered together, they are summarized into five perfections, so here it is shown through its way, that is, the three bodies of the teacher are all the self-nature of the Dharma nature, the great emptiness, the Bodhicitta. Similarly, all the three teachings taught by those teachers do not exist outside of the Dharma nature, the primordial wisdom. The retinues and all places and times are also the self-nature of the Dharma nature, emptiness and clarity, inexpressible, and beyond mind. Therefore, it is shown that there is no Dharma of samsara and nirvana that is not the Dharma nature, the great emptiness, the Bodhicitta. The meaning of essence is the essence from which all phenomena arise. For example, from the self-nature of Bodhicitta, from which nothing is established, in the way that everything appears, the three teachers of the three bodies also arise from it. The three teachings spoken by those teachers also arise from it, as well as the retinues gathered in it and the places where they reside, and the time of the teacher's retinue gathering