Chinese
以慈悲的汇聚，善妙的幸运。 因安住于离言、不可言说的意义中， 因无生，无需为自己做事。 因不可说，不为他人做事， 法性不寻常，任运自成， 在自性安住的法性境中享用。 第二，如此，在菩提心之界中，轮回与涅槃所摄的一切法，无余地圆满汇聚，因此，诸佛的法身之功德，也无需勤作修持而寻求，在觉性菩提心之自性中圆满具足，如是宣说。 《宝藏幻钥》中说： 空中显现的色等， 在清净的大海中， 彼等不杂而圆满。 如是，一切诸法， 在无缘智慧的自性中， 彼等不杂而圆满。 如是所说，在法性之界中，轮回涅槃好坏之显现，一切不杂而圆满，以认识与不认识之力，譬如水晶球被色彩所染，轮回涅槃的一切显现，无有止息地不杂而显现，然而，如水晶球被色彩所染般显现之时，从其自性不改变一样，法性自性于好坏任何都不改变，远离一切增益与诽谤，无谬如是安住于自性中。 彼经中说： 水晶球的近旁， 放置各种各样的颜色， 因所放之缘故而如是显现， 显现却不变成水晶。 如是，法性因唯一， 众生六道各自中， 因习气之缘故而各自显现， 法性于自身不改变。 如是所说，轮回的一切显现，乃因习气之力而突然显现，并非在法性之体性上成立。法性自身之体性，乃从原始本来成佛之法身，唯一明点之自性中成立，并且，从彼之力量中，色身二种也无勤而显现，如是宣说，因此，涅槃之法乃从本来任运成就，如是宣说。 《深奥究竟》中说： 若能证悟此自生觉性之义， 佛陀智慧之精华，法身
English
Through the gathering of compassion, auspicious fortune. Because of abiding in the meaning beyond words, unspeakable, Because of being unborn, there is no need to act for oneself. Because of being unspeakable, not acting for others, The nature of reality is not sought, spontaneously accomplished, Enjoying the realm of the nature of reality abiding in its own nature. Secondly, thus, in the expanse of the essence of enlightenment, all phenomena encompassed by samsara and nirvana are completely and fully gathered without remainder. Therefore, the qualities of the Dharma body of the victorious Buddhas also do not need to be sought through effort and accomplishment, but are completely perfected in the essence of awareness, the mind of enlightenment, as it is said. From "The Treasure Trove Magical Key": The forms that appear in the sky, etc., In the great ocean of clarity, They are completely perfect without being mixed. Likewise, all phenomena, In the essence of objectless wisdom, They are completely perfect without being mixed. As it is said, in the expanse of the nature of reality, all appearances of samsara and nirvana, good and bad, are complete without being mixed. Due to the power of knowing and not knowing, like a crystal ball being colored by dyes, all appearances of samsara and nirvana appear unceasingly without being mixed. However, just as the nature of the crystal ball does not change from the moment it appears to be colored by dyes, the nature of reality itself does not change into anything good or bad, but remains directly in its own nature, free from all imputation and defamation, without error. From the same text: Near a crystal ball, Various colors are placed, Due to the cause of what is placed, it appears as such, Appearing, yet it does not turn into crystal. Likewise, the nature of reality is of one cause, From each of the six classes of beings, Due to the cause of habitual tendencies, they appear separately, The nature of reality does not change in itself. As it is said, all appearances of samsara are merely sudden appearances due to the power of habitual tendencies, and are not established in the nature of reality. The nature of reality itself is established from the beginning as the nature of the Dharmakaya, the single essence, which is primordially enlightened. And from its power, the two form bodies also appear effortlessly, as it is said. Therefore, the phenomena of nirvana are said to be spontaneously accomplished from the beginning. From "Profound Completion": If one realizes the meaning of this self-born awareness, The essence of the wisdom of the Buddhas, the Dharmakaya.
Chinese
又说，现在修证才出现的不是，本来就安住于自性的心要之法，是轮回中无名的唯一佛陀。如是说。如是这般的自生智慧的实相，就像虚空一般，譬如虚空不是由因缘聚合而成，没有边际和中心，遍布内外一切器情世间，同样，远离一切戏论边际的法性平等性之自性，也不是由因缘聚合而成，遍布轮回涅槃一切，因此，这没有边际和中心的心性自生智慧，不是依赖其他因缘而转变成轮回涅槃好坏等的法。如果依赖于其他，就不能成为自己的法。全知荣 सोम 巴大师这样说：法，是指各自的法或体性，如果依赖于其他，就不能成为自己的法。譬如在成立事物的法时，火镜的光热不需要依赖太阳，如果火镜成立为热的体性，因为依赖的缘故，就不能成立。火不需要依赖其他，因为热，火就成立为热的法。在成立非事物的法时，譬如在成立海市蜃楼的法为空水和空动时，名言的分别念虽然依赖于海市蜃楼而产生，但是空性的法不依赖于海市蜃楼，即使太阳升起而有海市蜃楼，即使太阳落下而海市蜃楼消失，空性也没有自性的差别。同样，依靠显现为有法相的事物，名言的分别念才得以产生，但本体清净的法不依赖于任何其他。如是所说，一切法的法性自生智慧，是本空、离戏论的，不被轮回涅槃的过患功德所改变，应当了知是超离于心识的行境。此理于《十经》中说：菩提心是一切的心要，圆满一切法而无有余，无有二者，不为他者所转，不转变的自性正直安住，譬如虚空一般，遍布一切，没有因缘，不依赖于其他。
English
Again, it is said: It is not that it arises from present practice and attainment. The essential Dharma that has always abided within oneself is the only Buddha without a name in samsara. Thus it is said. Such a state of affairs, the self-arisen wisdom, is like the sky. For example, the sky is not assembled by causes and conditions, and because it is without beginning or end, it pervades all outer and inner vessel and essence. Likewise, the nature of Dharmata, equality itself, which is free from all extremes of elaboration, is also not assembled by causes and conditions, and because it pervades all of samsara and nirvana, that mind-essence, self-arisen wisdom, which is without beginning or end, is not a Dharma that changes into samsara and nirvana, good and bad, etc., depending on other causes and conditions. If it were to depend on others, it would not be suitable as one's own Dharma. The Omniscient Rongzom Chenpo said this: "Dharma" is said to be each one's own Dharma or characteristic. If it depends on others, it will not become one's own Dharma. For example, even when establishing the Dharma of things, if the heat and light of a burning glass does not need to depend on the sun, then if the burning glass is established as the characteristic of heat, it will not be established because of dependence. Fire does not need to depend on others; because of heat, fire is established as the Dharma of heat. When establishing the Dharma of non-things, for example, when the Dharma of a mirage is established as being empty of water and empty of movement, although the mind of terminology engages based on the mirage, the Dharma of emptiness does not depend on the mirage. Even if the sun rises and there is a mirage, even if the sun sets and the mirage ceases, emptiness has no particular nature. Likewise, the mind of terminology only engages based on what appears as an object with characteristics, but the Dharma that is pure in its essence does not depend on anything else. As it is said, the Dharmata of all Dharmas, self-arisen wisdom, which is primordially empty and free from elaboration, is unchanging by the faults and qualities of samsara and nirvana, and should be known to be beyond the scope of the mind. That very principle is stated in the Ten Sutras: The Bodhicitta is the heart of all, it is completely perfect without anything left out of all Dharmas, without duality it is not changed by the power of others, the unchanging nature abides directly, like the sky it pervades all, without causes and conditions it does not depend on others.
Chinese
说完这些。第三个是，例如，就像油遍布芝麻一样，轮回和涅槃的一切从一开始就无有分离，以自然成就的方式遍布的法性，是无需断除和证得、不可改变的大乐自性中安住的，这与任何事物和相的法都不相同。因为任何下乘宗派的思辨心都无法证悟它，所以，心性是远离因缘的自生本智，凭借其不间断的觉性力量，能够认识和证悟自己的自性，而不是通过修道和行持。这远离勤奋修道的法性自然成就的究竟果，据说不是从积累资粮等其他因缘产生的。《虚空六法》中说：“一切有情皆自显，无有从他寻觅处，以自力而证悟故，纵于三千大世界，寻觅彼处亦难得。”又《极深》中说：“纵经千劫积资粮净业障，亦不生色身佛之果。”又《十经》中说：“大圆满阿底瑜伽之法，乃是本来任运成就之法性，不依赖他缘之菩提心，与任何事物相皆无等同，以离因缘之自生本智，显现之力而证悟故，大乐之法不由他缘生。”因此，佛陀的色身也不是由因缘新产生的，而是心性自生本智本来任运成就的。例如，就像金蛇的眼睛同时体验五种欲望一样，仅仅认识觉性自生本智，据说无需寻找五身也能自然成就。《极深》中说：“如金蛇眼同时体验五妙欲，如是证悟本体之义法身，了知彼义报身，种种显现化身，无缘者难悟故为密身，心与实相一故现证菩提身，彼等皆为一体之功德。
English
Having said all that. The third is, for example, just as oil permeates sesame seeds, the nature of reality that pervades all of samsara and nirvana in a spontaneously accomplished manner from the very beginning, without separation, abiding in the unchanging nature of great bliss, is unlike any object or characteristic. Because no speculative mind of any lower vehicle can realize it, the nature of mind is self-arisen primordial wisdom, free from causes and conditions, and by the power of its unceasing awareness, it can recognize and realize its own nature, rather than through practice and conduct on the path. This ultimate result of the spontaneously accomplished nature of reality, which is free from diligent practice on the path, is said not to arise from other causes and conditions such as accumulating merit. In the Six Spaces it says, "All sentient beings are self-manifested, there is no place to seek from others, because of realizing by one's own power, even if seeking that place in the three thousand great worlds, it is difficult to find." Also, in "Profound Depth" it says, "Even if accumulating merit and purifying obscurations for thousands of kalpas, the result of the form body of the Buddha will not arise." Also, in the Ten Sutras it says, "This Dharma of the Great Perfection Ati Yoga is the nature of reality that is spontaneously accomplished from the beginning, the Bodhicitta that does not depend on others, is unequal to any object or characteristic, because of realizing by the power of self-arisen primordial wisdom free from causes and conditions, the Dharma of great bliss does not arise from others." Therefore, the form body of the Buddha is also not newly created by causes and conditions, but is spontaneously accomplished from the beginning in the self-arisen primordial wisdom of the mind. For example, just as the eye of a golden snake experiences the five desires simultaneously, it is said that merely recognizing the awareness of self-arisen primordial wisdom, the five bodies are naturally accomplished without seeking them. In "Profound Depth" it says, "Like the eye of a golden snake experiencing the five sensual qualities simultaneously, likewise, realizing the meaning of the essence, the Dharmakaya, knowing that meaning, the Sambhogakaya, various manifestations, the Nirmanakaya, the secret body because it is difficult for the uninitiated to realize, the manifest enlightenment body because mind and reality are one, all these are the qualities of one."
Chinese
显现为五种决定。因此，不需要寻找佛陀利益众生的事业。因为众生自身就是自生法身。如是说。第四，以菩提心之精华，此心无需依靠因缘勤作来从他处寻找，而是自性任运大圆满之方式存在，因此对于如此证悟的瑜伽士们来说，无需取舍、遮破、修持，自然现成，非常容易。如果不能如此证悟，而希望通过取舍努力从他处获得，那么下乘根器者们难以证悟。为什么呢？因为它超离思虑言说之境，无法用比喻和理证等来表示，并且不是所缘境，而是自性，因此无法从他处获得。实际上，现在的凡俗意识，就是远离改造、取舍的光明空性、不可言说的自性，除此之外别无他物，因此非常容易，但却陷入疑惑的牢笼而变得困难。因此，对于甚深口诀之义，坚定不移的信心显得非常重要。如此的法性精华之智慧，超越一切名相的行境，不住于感官的显现之境，但因为是遍及轮涅的自性，所以如虚空般遍及一切轮涅之法，以无二自性之方式存在。即使如此，法性自身的体性无法指示，更何况仅仅是名字，也无法指示说就是如此，连金刚萨埵也无法表示和指示，更何况其他人说呢？《十经》中说：难易无法表示是确定的。菩提心不需要因缘，容易。无法表示，所以证悟非常困难。因为不是从因产生的，所以容易。因为不是所缘境，所以说是困难的。菩提心不住于显现之境。遍及一切显现和存在，所以像虚空。以名言和词语来表示心，连金刚萨埵我也无法表示。以及，《圣心续》中说：智慧之王是超越言词之义。言说之殊胜者不依赖其他。自明之王证悟超越言词，外在