English
Dispelling hesitation. Because it is pure, it dispels defilements. Because it is without, it dispels the extreme of existence (nihilism). Because it is with, it dispels the extreme of non-existence (eternalism), thus it is said. Furthermore, the way in which the primordial general ground abides, free from limitations and partiality. In the Great Auspicious and Beautiful One, it says: Essence, nature, and compassion, the three, are completely perfect without interruption. The great reality of the essence is such that, it abides like a body, but there is no appearance of a mouth, eyes, ears, etc. It abides like emptiness, but there is no blankness like inert emptiness. In the great appearance that appears like five lights, there is no separation of colors. In what appears as uninterrupted, there is no connection. In what appears as without beginning or end, there is no focus on any direction. In what appears as divided, there is no division into categories. In what appears as vast and unobstructed, and of great height, there is no appearance of above or below. Thus it is said. Moreover, since it is the essence of all phenomena of samsara and nirvana, it is the Dharmakaya; since its own radiance is uninterrupted, it is the Great Light; since it is the essence of correct knowledge, turning away from ignorance and matter, it is Rigpa (awareness); since it is not something that arises suddenly, but is primordially present and has become the nature of Rigpa, it is Yeshe (wisdom); since everything arises and appears from it, it is the All-Creating One; since all of samsara and nirvana appear from it, it is the Ground; since all the countless Buddhas of the Form Body arise and come from realizing its meaning, it is the Grandfather of all Buddhas; since its own essence is without impurity and the great radiance of wisdom is clear without interruption; since it is above all of these and the nature of Rigpa does not change, it is the Primordial Buddha, the Unchanging Light; although various distinctions of qualities appear, there is no separation in its own essence, therefore all is the Great Non-Duality, of one taste, thus it is Samantabhadra; since it has no old age, it is the Youthful One; since the essence of the five kayas is clear within, it is the Vase Body, and so forth, these are said to be the names of that Ground. From such a Ground, the way in which the Ground appearances arise, and the way in which samsara and nirvana separate due to recognizing or not recognizing that self-appearance, etc., should be learned in detail from elsewhere. The meaning of this, as explained in the ten tantras, is: Showing that the play arises from itself is:
Chinese
奇哉无因自生之智慧！ 从彼生起无生稀有之智慧！ 此无碍行持之嬉戏！ 如虚空般，无作勤奋亦无得。 如是说。 二者是： 如此，由于远离一切星宿和束缚，因此对于取舍无有任何执着，从以大愚之名所称的最初之基地界中，具有四支的命气安住，动摇时，智慧之力量运转。 随即，例如水晶光芒中显现的光芒，一旦与阳光相遇，立即向外显现一样，内明童瓶之坛城，即自光无碍，基显任运大圆满，身和智慧的一切嬉戏，从最初之原始清净之基地中未动摇，却以外明之方式显现和生起，即以六种显现方式和两种门的方式，显现为八种。 如此之基显嬉戏，仅仅以觉知昆桑的自显，就以四缘解脱，而众生由于不认识自显之故，以四缘错乱为血肉之方式。 昆桑直透意之续部中说： 我的意是原始清净大基之显现，印度也未断绝，也未落入任何一方。 自性光明，大悲未向外动摇，如瓶身一般，五种颜色之光芒不混杂而显现，如虚空之彩虹一般。 并且，显现之部分未停止，显现者未成立。 如此，轮回和涅槃二者如何成立呢？ 那个基地也是在法界智慧相续的体性中本来成就的。 例如芝麻中成就油的基地一样。 其中，自性有敏锐根器和自性有迟钝根器两种。 自性敏锐根器，例如镜子显现面容，认识到那是自己的面容一样。 迟钝根器不认识自己的面容，仅仅想那是什麽，从而错乱。 从那个基地中，生起名为智慧之风。 从眉间动一根毛发一样，智慧动摇，光芒向外显现，以四缘向上解脱。 即因之缘，实相之实性。 主之缘，自明之智慧。 所缘之缘，认识自显。 同等之缘，刹那间受用圆满的
English
Marvelous is the self-arisen wisdom without cause! From that arises this unborn, wondrous wisdom! This play of acting without hindrance! Like the sky, there is no effort to be made, nor is there anything to be attained. Thus it is said. Secondly: Thus, since it is free from all astrological influences and attachments, there is no attachment to acceptance or rejection. From the original ground of being, which is called by the name of great ignorance, the life-force with its four branches abides. When it moves, the power of awareness is stirred. Immediately, just as the light that appears within a crystal shines outward as soon as it meets the rays of the sun, so too, the mandala of the inner-clear youthful vase, that is, the unobstructed self-radiance, the spontaneously accomplished great ground-appearance, all the play of body and wisdom, without moving from the state of the great original purity of the ground, arises and appears in the manner of outer clarity, that is, it appears in eight ways, with six modes of appearance and two kinds of doors. Such a play of ground-appearance is liberated by the four conditions merely by recognizing it as the self-appearance of Kuntuzangpo, and sentient beings, due to not recognizing it as self-appearance, are confused by the four conditions into the form of flesh and blood. From the Kuntuzangpo All-Penetrating Intention Tantra: My intention is the appearance of the great original pure ground, which is not cut off even in India and does not fall into any direction. Its nature is clear light. Compassion does not move outward, but like the body of a vase, the five colors of light appear without mixing, like a rainbow in the sky. Moreover, the part that appears does not cease, and the one that appears is not established. How, then, are samsara and nirvana established? That ground is also primordially established in the nature of the continuum of the wisdom of the dharmadhatu. It is like the ground of oil being established in sesame seeds. Among them, there are two kinds: those with naturally sharp faculties and those with naturally dull faculties. Those with naturally sharp faculties are like a mirror showing a face, recognizing that it is one's own face. Those with dull faculties do not recognize their own face, but are confused, merely thinking, "What is that?" From that ground arises what is called the wind of wisdom. From the movement of a single hair from the space between the eyebrows, awareness moves, and when radiance appears outward, it is liberated upward by the four conditions: the causal condition is the reality of things; the lordly condition is the wisdom of self-awareness; the object condition is the recognition of self-appearance; the coinciding condition is the perfection of enjoyment in an instant.
Chinese
以四十二尊佛像为一组而证悟成佛。因此，四魔于当下自然调伏。由于认识到自显，调伏天子魔。由于智慧融入自身，调伏蕴魔。由于智慧之身没有烦恼，调伏烦恼魔。由于智慧之身没有生灭，调伏死主魔，从而获得寂灭。报身任运成就宝与秘密空间相融，从而获得善妙寂灭。这是初始佛陀普贤王如来从根本上成佛的方式。自性迟钝之人乃六道众生。如同镜中显现容貌，却未能认识到那是自显。譬如小孩看镜子，不认识那是自己的容貌，反而认为是别人的容貌。由于将法界、身和觉性视为他显，因此将法界误认为外境，将身误认为肉身，将觉性误认为心。将外境认知为他者，这是主宰之缘。未能认识到那是错觉显现，这是所缘之缘。这些同时发生，这是无间之缘。由此产生四魔：由于未能认识自显，产生天子魔。由于执取五蕴，产生蕴魔。由于五蕴具有烦恼，产生烦恼魔。由于五蕴具有生灭，产生死主魔。如是说。因此，众生未能认识自性，被执着于我和常有的习气所控制，虽然显现为不清净轮回之法，但实际上，从显现的那一刻起，自生觉性的智慧，本体空性是法身，自性光明是报身，大悲觉性的部分是化身，三身的显现无间断地显现，没有丝毫不清净相的尘垢。如《十经》所说： “事物无所缘，从愚昧中， 无始甚奇妙，当下即， 无因自生智，游戏而生。” 第三，如是自生智慧的原始清净大空中，显现出基显任运成就的游舞，这是所有佛陀和众生无一遗漏，迈向无为智慧上师之境的共同或相同的道路。为什么呢？因为心髓菩提心本来就是
English
Having become enlightened with a group of forty-two deities. Therefore, the four maras are naturally subdued at that moment. By recognizing self-appearance, the Mara of the son of gods is subdued. By wisdom seizing one's own body, the Mara of the aggregates is subdued. Because the body of wisdom has no afflictions, the Mara of afflictions is subdued. Because the body of wisdom has no birth or death, the Mara of the Lord of Death is subdued, and thus nirvana is attained. The Sambhogakaya, spontaneously accomplished jewel, merges into the secret space, and thus perfect nirvana is attained. This is how the primordial Buddha, Samantabhadra, originally became enlightened. Those who are naturally dull-witted are sentient beings of the six realms. Like a face appearing in a mirror, not recognizing it as one's own appearance. For example, when a child looks into a mirror, he does not recognize it as his own face, but instead perceives it as someone else's face. Because the expanse, body, and awareness are seen as other-appearances, the expanse is mistaken for an object, the body is mistaken for a physical body, and awareness is mistaken for mind. Knowing the other as other is the condition of the lord. Not recognizing it as an illusory appearance is the condition of the object. These occurring simultaneously are the immediate condition. From this, the four maras arise: because self-appearance is not recognized, the Mara of the son of gods arises. Because the aggregates are taken, the Mara of the aggregates arises. Because the aggregates have afflictions, the Mara of afflictions arises. Because they have birth and death, the Mara of the Lord of Death arises. Thus it is said. Therefore, sentient beings, not recognizing their own nature, are controlled by attachment to the habits of self and permanence, and although they appear as impure samsaric phenomena, in reality, from the very moment of appearance, the wisdom of self-arisen awareness, the essence of emptiness is the Dharmakaya, the self-nature of clarity is the Sambhogakaya, the compassionate aspect of awareness is the Nirmanakaya, the display of the three bodies arises uninterruptedly, without even a speck of impure characteristics. As stated in the Ten Sutras: “No object is perceived, from ignorance, Beginningless, wondrous, immediately, Causeless, self-arisen wisdom, play arises.” Third, such a basis, the play of the spontaneously accomplished base-appearance arising from the great primordial purity of self-arisen wisdom, is the common or same path for all Buddhas and sentient beings without exception to proceed to the state of the uncreated wisdom guru. Why? Because the heart essence, bodhicitta, is originally
Chinese
存在于一切的自性中，仅仅是认识到从那（自性）的力量中显现的基础显现的自性，除此之外没有其他佛可寻。因此，虽然本来基础觉性就是三身的体性而证悟成佛，但是幼稚的凡夫俗子们，由于俱生无明和遍计无明这二者，玷污和遮蔽了从自己的觉性的力量中显现的基础显现，显现为身和智慧的游舞。譬如，就像患有黄眼病的人将海螺看成黄色一样，实际上并没有迷惑，却显现为迷惑，并且被执着所控制，因此感受着六道的痛苦。如《幻化经》中说：唉玛吙，如来藏中，自己的分别念由业力幻化。又如《大圆满法性自解脱》中说：犹如梦中幻化的大象，见到军队被军队围绕的情景。虽然因执着于自身之外而感到恐惧，但它的自性存在于其他地方或心中吗？那时内外任何地方都没有成立，认识自性者恐惧和憎恨自然解脱。同样，当执着于无二为二时，不智者执着为真实，因此在轮回中迷惑。就像这样。因为这样的理由，譬如好的药物，其自性就是能够治疗疾病，就像为了依靠疾病的对治，需要寻找有经验的医生一样，菩提心本来就是成佛的自性，对于众生来说，虽然以自成任运的方式存在，但由于被玷污而无法认识，因此需要善知识来区分，所以劝诫要依止具相的上师。如《十经》中说：菩提心与六道众生皆相同，觉悟心是法性中行走的路，是六道众生的道路，因为孩童的心中没有定解，由于无明未觉被玷污而迷惑，以自心为药寻找导师医生。又如《深奥究竟》中说：极其隐秘地显示意义的，具足十种圆满的智者上师，温和调柔且具足大悲心，即使询问世间诸法也无有穷尽，是具足圣者宝藏的导师，譬如