English
It abides in the nature of all things, and there is no other Buddha to seek than simply recognizing the self-nature of the ground appearance that arises from its power. Therefore, although the basic awareness is enlightened as the essence of the three bodies from the beginning, the ordinary people, the childish ones, are stained and obscured by the two ignorances, the co-emergent ignorance and the imputed ignorance, which arise from the power of their own awareness, the ground appearances that arise as the play of body and wisdom. For example, just as someone with jaundice sees a conch shell as yellow, in reality there is no delusion, but it appears as delusion, and being under the control of attachment, they experience the suffering of the six realms. As it says in the 《Illusion Sutra》: "Emaho, from the Sugata-garbha, one's own conceptual thoughts are emanated by karma." And as it says in the 《Great Perfection of Natural Liberation of Dharmata》: "Like a dream-like illusory elephant, seeing the scene of an army surrounded by troops. Although fearing because of grasping it as other than oneself, does its nature exist elsewhere or in the mind? At that time, since it is not established in either inside or outside, those who know the self-nature are naturally liberated from fear and hatred. Similarly, when grasping non-duality as duality, the unwise grasp it as true, therefore they are deluded in samsara." Like that. Because of such reasons, for example, a good medicine is by its nature capable of curing diseases, just as one needs to seek a skilled doctor in order to rely on the remedy for the disease, the mind of enlightenment is inherently the nature of enlightenment, and although it exists in beings as self-existing and spontaneously accomplished, they do not recognize it because it is defiled, therefore a virtuous friend is needed to distinguish it, so it is advised to rely on a qualified lama. As it says in the 《Ten Sutras》: "The mind of enlightenment is the same as all six lineages, the mind of realization is the path to walk on the ground of dharmata, it is the path of all six kinds of beings, because there is no certainty in the minds of children, due to ignorance and non-realization being defiled, they are deluded, seek a teacher and doctor with your own mind as medicine." And as it says in the 《Profound Completion》: "The wise lama who reveals the meaning in utmost secrecy, who is complete with ten perfections, gentle and tamed, and endowed with great compassion, even if asked about the dharmas of existence, they are inexhaustible, he is a master who possesses the treasure of the holy ones, for example."
Chinese
如雄狮般断除怖畏，对于如实展现心与实相无别的上师，我恭敬祈请。如是说道。如果依止如是导师，如药王般的上师，则能以六种妙药医治所有分别念、错觉、轮回之病。如孔雀交颈般说道：基，觉性法身没有习气之病，然分别念，从心之境生起习气之病，能医者，药王以六妙药医治。无明轮回之病，以觉性涅槃医治。分别念五毒之病，以法智慧之大甘露医治。痛苦大泥沼之病，以大乐智慧医治。愚痴如黑暗之病，以智慧明灯如风不动般医治。习气如胶着之病，以无自性如水晶般医治。粗细念头如刺痛之病，以平等性不动如海般医治。如是说道。第四，如是，基，心性本自俱生之智慧，本来安住于成佛之自性中，以殊胜上师之口诀开启，以甚深智慧，心性本自俱生之智慧，于最初了悟本自成佛之自性之时，任何显现皆显现为法性之游舞，故一切行境皆完全清净，故痛苦之名亦不存，而显现为大乐或大乐不变之自性。内外器情之显现，皆将见为清净佛土之世界，故如是瑜伽士，身体虽显现如世间天人，然意念安住于佛之境界，故说是清净之世界。如《十经》云：普贤金刚我之眷属聚集，任何众生，谁人皆可，了悟心性即是佛。觉性之境，心性乃大乐。任何众生，如是了知证悟者，说是清净之世界。如是说。第五，以上所说之基，从基显现外在光明之部分，有六种显现方式与两种八种门。如光般显现，故有方与隅之分，以及上
English
Like a lion severing fear at its root, I respectfully request the guru who demonstrates that mind and reality are one. It is said that by relying on such a teacher, like the king of medicine, all the diseases of conceptualization, delusion, and samsara can be cured with six excellent medicines. As it says in "The Intertwined Necks of Peacocks": The ground, the knowledge of the dharmakaya, has no disease of habituation, but conceptualization, from the realm of mind, arises as a disease of habituation. The healer, the king of medicine, cures with the six excellent medicines. Ignorance, the disease of samsara, is cured by knowledge, nirvana. The disease of the five poisons of conceptualization is cured by the great nectar of dharma-wisdom. The disease of the great mud of suffering is cured by the wisdom of great bliss. The disease of delusion, like darkness, is cured by the lamp of wisdom, unmoving like the wind. The disease of habituation, like glue, is cured by non-inherent existence, like crystal. The disease of coarse and subtle thoughts, like thorns, is cured by equanimity, unmoving like the ocean. Thus it is said. Fourth, thus, the ground, the nature of mind itself, the spontaneously arisen wisdom, naturally abides in the nature of enlightenment. When this is opened by the oral instructions of the holy guru, and with profound wisdom, the very nature of mind, the spontaneously arisen wisdom, is understood as the nature of primordial enlightenment, whatever appears arises as the play of dharmata. Therefore, all activities are completely purified, so the very name of suffering does not exist, and it appears as great bliss or the unchanging nature of great bliss. All these appearances of outer and inner worlds are seen as the pure realms of the Buddhas. Therefore, such a yogi, although the body appears like gods and humans of the world, the intention abides in the state of Buddhahood, so it is said to be a pure world. As it says in the "Ten Sutras": Samantabhadra Vajra, my retinue gathers, whoever it may be, whoever it is, understands that the nature of mind is Buddha. In the realm of knowledge, the nature of mind is great bliss. Whoever knows and realizes this, it is said to be a pure world. Thus it is said. Fifth, from the ground mentioned above, the part where the ground appearance shines outwardly, there are six ways of appearing and two sets of eight gates. Appearing like light, there are divisions of directions and intermediate directions, and above.
Chinese
无论看向何处，都如孔雀翎展开一般，彩虹光芒、明点、光蕴的无量形态融入并刺入自己的心间，一旦认识到这一点，五部佛的刹土就会充满并遍布四面八方、四维上下，当下即可成就解脱。如果不认识自显，执着于常有实执，就会显现不清净轮回的景象，以及六道众生的无量境界。因此，现在无论显现什么，无论出现什么，都不要执着于常有不变的实执，而要了知这是基界大乐的游舞，并任其无别显现解脱，如此一来，一切显现都将显现为心之游舞的唯一清净。正如经中所说：无论谁接触和证悟它，一切法都将汇聚成智慧之光，四面八方、四维上下都将成就，显现世间的一切众生都将成就为天神和心识。第六，显现为身，在彩虹光芒明点之中，身的形态并非固定不变，而是如彩虹的颜色般显现为多种多样，如果认识到这些是自显，那么在清净刹土中，慈悲种姓、功德宝生种姓等，都会显现出与种姓特点相符的身色和手印等。如果不认识自显，执着于实有，就会被认为真实存在，受此影响，被五道所摄的众生会显现为蕴、界、处之自性。然而，这些并非各自独立，而是基一之显现，因认识到这一点，而显现为清净世界，因不认识这一点，而显现为不清净世界。正如经中所说：不固定之五色，以及心之差别五蕴，五部种姓，五种识之差别显现。第七，如上所述，一切清净与不清净的显现，无非是心性自生智慧的游舞，从基显光明藏中显现，除此之外别无他物。因此，一切有为法皆是变动不定的，由微尘所组成的器世间，即地、水、火、风、空
English
Wherever you look, like a peacock's tail unfolding, immeasurable forms of rainbow rays, bindus, and light clusters merge into and pierce your heart. Once you recognize this, the pure lands of the five Buddha families will fill and pervade the four directions, four intermediate directions, and all above and below, and liberation will be manifestly accomplished in that very moment. If you do not recognize your own appearances and cling to permanence and substantiality, impure samsaric appearances and the immeasurable realms of the six classes of beings will arise. Therefore, whatever appears now, whatever manifests in terms of appearances and existence, do not cling to it as permanent or substantial, but recognize it as the play of the great bliss of the ground, and let it be released into the equality of arising and liberation. In this way, all appearances and existence will appear as the sole purity of the play of mind. As it says: "Whoever touches and realizes it, all phenomena gather into the light of awareness. The four directions, four intermediate directions, and all above and below are accomplished. All beings in appearance and existence are accomplished as deities and mind." Sixth: Appearing as form, within the rainbow rays and bindus, the form of the body is not fixed as one thing, but appears in various ways like the colors of a rainbow. If you recognize these as your own appearances, then in the pure realms, the compassionate family, the enriching Ratna family, and so on, will manifest distinctly with body colors and hand implements that correspond to the characteristics of each family. If you do not recognize your own appearances and cling to them as truly existing, then beings gathered by the five paths will appear as the nature of the aggregates, elements, and sense bases. However, these are not separate from each other, but are appearances of a single ground. Through recognizing this, they appear as pure worlds, and through not recognizing this, they appear as impure worlds. As it says: "The unfixed five colors, and the five aggregates, which are the distinctions of mind, also appear as the distinctions of the five families and the five consciousnesses." Seventh: For the reasons explained above, all pure and impure appearances are nothing other than the play of the self-arisen wisdom of mind itself, arising from the ground of manifestation, the light treasury. Therefore, all conditioned phenomena are impermanent and made of particles, the container world of earth, water, fire, wind, and space
Chinese
因为包含一切，在意义上不动的，是基界无为的自性。因此，这比五大还要重要，这样显示了从哪里显现的基和如实存在的状态。从前面经文的延续来说：同样，心性微尘也不动。因为显现自生大智慧，所以这比五大还要重要。这样说了。如此，十六个颂词显示了自生大智慧的明点。也就是如实知晓法性实相的觉性，自生的智慧。从那上面来说，因为不具有下乘行者所考察的断除、遮止、修持、勤作的戏论，如实知晓法性的意义，没有扬弃取舍的偏颇。因此，对于胜过具有勤作的八乘见解的智慧自生，这样说了。《果陇》中说：他知自明光明智慧者，断除遮止修持勤作戏论皆明解脱。无有偏颇地知晓是殊胜，是自生大智慧的明点。这样说了。当与慈悲结合起来讲述的时候，说了慈悲的五种
English
Because it encompasses everything, is unmoving in meaning, and is the nature of the unconditioned ground-essence. Therefore, this is even more important than the five elements, thus showing the basis from which they appear and the way they truly exist. As a continuation of the previous scripture: Likewise, the nature of mind, even a particle, is unmoving. Because the great self-arisen wisdom appears, this is more important than the five elements. Thus it was said. In this way, sixteen shlokas reveal the bindu of the great self-arisen wisdom. That is, the awareness that knows the true nature of reality as it is, the self-arisen wisdom. From that very thing, because it does not possess any of the elaborations of abandonment, cessation, cultivation, or effort that are examined by the followers of the lower vehicles, and because it knows the meaning of reality without any bias of acceptance or rejection. Therefore, it is said that self-arisen wisdom is superior to the views of the eight vehicles that involve effort. In the 'Fruit Space' it says: He who knows, self-aware, luminous wisdom, all elaborations of abandonment, negation, cultivation, and effort are clearly liberated. Knowing without bias is excellent, it is the bindu of the great self-arisen wisdom. Thus it is said. When that very thing is spoken of in conjunction with compassion, five divisions of compassion are spoken of: the compassion of equality and emanation, the compassion that reveals straying and obscuration, the compassion of wisdom's illusion, the compassion of wondrous essence, and the compassion of activity and action. The first also includes the compassion of equality without bias, and the teaching that it is the source of all, and the teaching that it is free from effort, and the way to realize illusion through possessing skillful means and wisdom, and the way to scatter uncertain emanations, and the way beings obscure themselves, and these six teachings. Sequentially, the first two are applied to four lines each, and the latter four are applied to two lines each. For the compassion that reveals straying and obscuration, the outer straying, the inner straying, and the unobstructed teaching of the laws of cause and effect are applied sequentially to three sets of four lines. For the compassion of wisdom's illusion, there are two ways in which compassion arises when realized, and the way in which spontaneous accomplishment arises from itself, which are said to be shown by the first and last four lines of the four sets of four lines. For the compassion of wondrous essence