Chinese
总而言之，五种等等都汇集于 自生大智慧之中， 汇集于觉性是诸法之根本， 自明智慧穷尽于法身。 所有境之汇集的诸法， 对于以分别心所作的是非之执着， 虽然说我具有究竟的边， 但胜义法性深奥才是究竟之最胜。 如是说。 第三，归纳意义分为二：确认基位之智慧，以及阐述其即是如来藏。 第一，如是成为诸法之精华的智慧，是远离一切作为和勤作的，那是什么呢？那是不依赖任何因缘的自生智慧，本来光明，无分别任运成就之体性，是基位智慧本身。经中说，从其自性中散发出的，具有能分别和观察境之自性的，功用显现嬉戏的智慧，并非是它。 因此，这两者的差别是， 在《法界宝藏论》中说： “此乃本初清净之菩提心， 胜义界之法性真谛， 是言思之外的般若波罗蜜多， 自然不动，自性光明， 于迁动散乱本离者， 谓之体性，如日之精华。 彼之功用乃显现方式无有止息， 觉性通彻，离分别与观察， 明明朗朗却无能取所取。” 以及，在该论的注释中说：自生智慧是觉性空明，远离戏论，如清净水晶球般，是不观察境之体性所生的。显现之基也安住于，自性中无有显现与不显现，故而自明朗然，空性中空空荡荡，本净中清清亮亮，即是此。从其自性中显现出各种各样的部分，即是能取所取的戏论，显现之自性赤裸清亮，即是觉性安住于智慧中，因为不分别境，所以称为自生智慧。以及，如此，从自生智慧中，大悲之功用发动，对于显现于境之觉性，称之为功用中显现的嬉戏，但并非是自生智慧，因为是随境的有无而转变的，并且若不以方便摄持，则会进入轮回之业和烦恼中。
English
In short, all five, etc., converge into the great self-born wisdom, Converging into awareness is the root of all dharmas, Self-knowing wisdom culminates in the Dharmakaya. All the dharmas that are the collection of objects, Regarding the attachment to right and wrong made by the mind, Although it is said that I have the ultimate end, the profound definitive Dharma-nature is the supreme ultimate. Thus it is said. Third, summarizing the meaning is divided into two: identifying the wisdom of the base, and showing that it is the essence of the Victorious Ones. First, what is that wisdom, which has become the essence of all dharmas, that is free from all actions and efforts? It is the self-born wisdom that does not depend on any cause or condition, inherently luminous, the nature of spontaneously accomplished without conceptualization, it is the actual base wisdom itself. It is said that the wisdom of skillful display that arises from its nature, which has the nature of conceptualizing and examining objects, is not it. Therefore, the difference between these two is also, In the Treasury of Dharmadhatu it says: "This is the Bodhicitta that is pure from the beginning, The truth of the Dharma-nature of the ultimate realm, Is Prajnaparamita beyond words and thoughts, Naturally unmoving, self-luminous, From the beginning, it is free from the movement of proliferation, It is called the essence, like the essence of the sun. Its function is the uninterrupted way of appearing, The awareness is thorough, free from conceptualization and examination, Clearly clear, yet without grasping or being grasped." And, in the commentary on it, it says: Self-born wisdom is awareness empty and clear, free from elaboration, like a pure crystal ball, it is born as the nature that does not examine objects. The basis of manifestation also abides in, there is no manifestation or non-manifestation in its own nature, therefore it remains self-luminous, empty in emptiness, clear in original purity, this is it. The part that manifests in various ways from its nature is the elaboration of grasping and being grasped, the nature of the manifestation is naked and clear, that is, awareness abides in wisdom, because it does not conceptualize objects, it is called self-born wisdom. And, in this way, from self-born wisdom, the function of great compassion moves, for the awareness that appears in the object, it is called the play of manifestation from function, but it is not self-born wisdom, because it follows the presence or absence of the object, and if it is not grasped by skillful means, it will enter the karma and afflictions of samsara.
Chinese
宣讲。以辩驳的方式详细阐述自性。因此，心性与当下的觉性无别，是为总结。第一部分是： 伟大的菩萨啊，请好好听着，所有诸法不依赖勤作和修持，心性是自生智慧一体的，本来就已成佛的道理。 那么，这是怎么回事呢？导师普作我（昆杰）的教法，觉性菩提心的体性，本来就是远离造作的自性，像这样安立，三世的一切诸佛，以及密咒的持明者，和安住于地的菩萨们，以及三界的一切有情，无余且没有遗漏的一切众生，都不用在道上勤作和修持果位，不用做任何努力，就已在本来成佛的自性中被授记。 普作（昆杰）自己的眷属之首，三种导师勤作和修持的自性，内外秘密的三种教法，或者说所有具有勤作的八乘，都是大圆满的歧途和障碍，因此，随心所欲安立的宗派，都无法自立而会瓦解。 如是说。 第二部分分为两点：如果心性本来就已成佛，那么轮回中的有情为何会流转，这是不了解的辩驳；以及阐述了不证悟这一点，无论多么努力地追求，都无法脱离轮回的答复。 第一点是： 像这样，不依赖任何勤作和修持，心性本来就已成佛的道理，从那以后，眷属之主金刚萨埵再次提出了疑惑，就像这样： 导师普作国王啊，您所宣讲的是觉性菩提心，而这菩提心是本来就任运成就的佛，存在于一切有情的相续中，作为自性，既然如此，处于三界六道中的这些轮回有情，都不依赖任何努力，本来就已现前成佛了吗？ 如果真是这样，三界的一切有情都已现前圆满成佛，那么，存在三界轮回之处，为何还会流转呢？不应该流转啊。 如果流转，那么这些有情成佛
English
It is taught. The nature is explained in detail in the manner of refutation. Therefore, the nature of mind itself is no different from the present awareness, which is a summary of the meaning. The first part is: O great Bodhisattva, listen carefully to this teaching that all phenomena do not depend on effort and accomplishment, and that the nature of mind is the sole essence of self-originated wisdom, and that it is taught that it is already enlightened from the beginning. How is that? The teaching of the master Kunjé, the essence of awareness, the mind of enlightenment, is arranged in this way as the nature of being free from action and effort from the beginning. All the Buddhas of the three times, and the holders of secret mantras, and the Bodhisattvas who abide on the bhumis, and all sentient beings of the three realms, without exception, are all predicted to be enlightened from the beginning without making any effort to strive on the path and accomplish the fruit. Since the first of Kunjé's own retinue, the three kinds of teachers, are of the nature of striving and accomplishing, all three inner and secret teachings, or the eight vehicles with effort, are deviations and obscurations of the Great Perfection, so all the established tenets of desire will collapse without being able to stand on their own. It is said. The second part has two aspects: If the mind itself is already enlightened, then the objection is that sentient beings in samsara do not know why they wander; and the answer is that the more one strives for the sake of action without realizing this, the more one does not transcend samsara. The first point is: In this way, without relying on any effort or accomplishment, the mind itself is taught to be enlightened from the beginning, and then the chief of the retinue, Vajrasattva, again asked a question of doubt, like this: O teacher, Kunjé Gyalpo, what you teach is the mind of enlightenment, and this mind of enlightenment is the Buddha who is spontaneously accomplished from the beginning, existing as the very nature in the continuum of all sentient beings. In that case, are all these sentient beings wandering in the three realms and six realms already enlightened without depending on any effort? If all the sentient beings of the three realms are perfectly enlightened, then why do they wander in the three realms of existence? They should not wander. If they wander, then those sentient beings become enlightened
Chinese
或者，是否会变成佛陀再次堕入轮回的过失呢？这样问道。第二部分是关于回答的六个方面：声闻乘通过断除而示现轮回，缘觉乘通过阻止而示现轮回，菩萨乘通过净化而示现轮回，克里亚乘通过视为清净而示现轮回，瑜伽乘通过取舍而示现轮回，内乘通过特别修持而示现轮回。第一部分是：如此，当金刚萨埵以不合理的方式驳斥之后，从那时起，普贤王如来为了驳斥金刚萨埵，再次宣说了回答。他说：‘大菩萨，虽然一切法在本性上是菩提心的自性，本来就是佛，但由于不了解，所以才会轮回，请听我说。那是如何呢？从本质菩提心的界限中产生的，所有显现的法，都是从法性如是的界限中，以不间断的自显现的方式显现出来的。因此，虽然一切法在法性如是中是同一自性，但从法性的力量显现的现象，如色、声等，作为对境显现为五种形态。每一种形态，都有五种令人愉悦的，如美丽的颜色等，以及五种令人不悦的，如丑陋的景象等，还有既非两者又非不确定的中间状态五种，共有五种。由于以这五种作为对境，贪、嗔、痴等烦恼生起，并因此造作杀生等业。由于业力的影响，三界轮回的所有痛苦都会产生。’声闻乘的人们说，由于不了解法性菩提心的自性，这五种对境是自己的显现，所以努力断除它们，因此，自生智慧的显现，在三个大劫中都不会断除，或者因为没有获得声闻乘自己道路的果实，所以会在三界中轮回。在这里，无等噶陀巴大师的总体乘的解释中说：‘首先从四圣谛的门进入，直到最终轮回结束，需要多长时间呢？’将坏劫、成劫、住劫、空劫的八十一个小劫加起来，称为一个大劫。
English
Or, would it become the fault of the Buddha falling into samsara again? Thus he asked. The second part consists of six aspects of the answer: The Shravaka shows samsara by abandoning. The Pratyekabuddha shows samsara by blocking. The Bodhisattva shows samsara by purifying. The Kriya shows samsara by viewing as pure. The Yoga shows samsara by accepting and rejecting. The Inner shows samsara by specifically practicing. The first part is: Thus, after Vajrasattva refuted in an unreasonable way, from then on, Samantabhadra to refute Vajrasattva, again spoke the answer. He said: 'Great Bodhisattva, although all dharmas are enlightened from the beginning in the essence of Bodhicitta, but because of not understanding, they are in samsara, listen to this. How is that? From the essence of Bodhicitta, all the phenomena that appear, all manifest from the realm of Dharmata Suchness, in the nature of unceasing self-manifestation. Therefore, although all dharmas are of the same nature in Dharmata Suchness, from the power of Dharmata, phenomena such as form and sound appear as five kinds of objects. Each of them has five pleasing ones, such as beautiful colors, and five unpleasant ones, such as ugly sights, and five intermediate states that are neither both nor uncertain, making a total of five. Because these five are taken as objects, afflictions such as attachment, hatred, and ignorance arise, and because of this, actions such as killing are accumulated. Due to the influence of karma, all the sufferings of the three realms of samsara arise.' The Shravakas say that because they do not understand that the nature of Dharmata Bodhicitta, these five objects are their own manifestations, they strive to abandon them. Therefore, the manifestation of self-born wisdom will not be abandoned for three kalpas, or because they have not attained the fruit of their own path of the Shravakas, they will revolve in the three realms. Here, in the general explanation of the vehicle of the Unequaled Katokpa, it says: 'First, entering through the gate of the Four Noble Truths, until the end of samsara, how long does it take?' Adding up the eighty-one small kalpas of destruction, formation, abiding, and emptiness, it is called one great kalpa.
Chinese
对于上等根器者，需要像那样的一百个。以“等”字表示，中等根器者需要两百个。下等根器者则需要三百年之久。如是说，虽然经典和续部的观点有所不同，但此续部中说需要那样三个劫的时间。第二种观点是：本体原本没有差别，法性即是真如，在同一自性中安住的法性之力量显现之处，显现为五种形象，由于以分别念进行推测，以喜欢和不喜欢的区分而显现为五种五种。通过执着我与我所的无明，而显现业，造作等等，以十二缘起流转之门，在三界轮回之处出生的因，就是这些所造成的。他们这样说，并努力阻止自己所承认的五种法性之境，因此，自生智慧的自力不间断的显现，即使经过多个劫的修习也无法阻止，因此才会在三界中轮回。第三种观点是：如此，法性即是真如，普作菩提心之自性，在同一法性之力量显现之处，显现为五种形象，心中所产生的喜欢和不喜欢等五种境，成为贪等烦恼的来源，这正是所喜欢的五种境。因此，名相大乘者们将法性自光中显现的五种境，以中观的大理证确立为无生，并在法性空性中进行修习，像这样的道，自己的心性自生智慧的显现，即使经过无数个三个劫等等漫长的时间，也无法运用或修习，因此在那期间会在三界中轮回。第四种观点是：心髓菩提的法性，从原本无生的状态中，力量显现不间断的游舞中显现出来的内外情器的一切法，没有好坏、取舍、清净和不清净等的区分。虽然法界无生，法性即是真如，是同一的，但显现方式不间断的游舞中，法性之