English
Only when there is nothing, that awareness will not appear or arise, so it is occasional. Third, because of that reason, for the self-arisen wisdom that does not arise from causes and conditions, the two obscurations of co-emergent and imputed ignorance have never obscured it, because it has already recognized its own face from the beginning, it is the Buddha of wisdom who has never been confused. Therefore, the object of designation called self-arisen wisdom is that. The Omniscient One said: The definition of wisdom is that because it knows the meaning that has always been without confusion, it is wisdom. The wisdom that is realized by one's own self-awareness. Because there is no author, it is self-arisen wisdom. Because it does not go beyond its meaning, it is the wisdom of the mind that is difficult to surpass. It is said like this. From the nature of self-arisen wisdom, the unobstructed manifestation of the retinue teacher's wisdom, the nature of external clarity is: the wisdom of discriminating action that individually examines and analyzes the objects of the five external senses. Whoever discriminates and examines the object, that wisdom is the wisdom of discriminating action. Although it is distinguished in this way to suit the minds of the disciples, in reality, when the awareness of the external clarity of the wisdom of action manifests, the basis of manifestation, the pure awareness, abides in the self-arisen wisdom. From its nature, the part where the appearance of objects manifests without interruption is the wisdom of action. Therefore, these two are like a mirror and an image, although the way they appear is different, their nature is inseparable, it is the self-nature of self-arisen. The Omniscient Lama said: Although it is said here that self-nature and action are different, the appearance of objects in self-nature is like the appearance of an image in a mirror, because there is nothing other than the unique, single-natured naked awareness, so when it manifests, it abides on the basis of naked self-nature. That which is similar to abiding, even if it abides, the radiance of awareness will not be interrupted, the way it manifests is self-evident, like an image. The manifesting naked awareness, and the awareness that abides like the surface of a mirror, the two self-arisen wisdoms, are not independent of each other, but are the non-dual naked clarity and emptiness. On the nature of freedom from elaboration, the originally pure self-nature, the nature of the exhaustion of phenomena, it is called self-arisen wisdom, that is, the wisdom of clear light, the ultimate truth, the originally liberated.
Chinese
之法身。觉性菩提心等等无论如何命名，都要认识到本体赤裸裸的、本来清净的自明。因此，大圆满的所诠本体是那个实相，故称之为“契结切”（khregs gcod）。称之为“赤裸”（rjen pa）。称之为“朗脱”（zang thal）。称之为“本解脱”（ye grol）。称之为“本来清净”（ka dag）。称之为“任运成就”（lhun grub），虽然名称各异，但意义上，唯一的明点，赤裸裸的本体就是这个，因此这个要点要讲得非常清楚。心髓的究竟密意就是这个，因此证悟这个要点时，不需要特意去做什么和努力。根器上等者，不修也能成佛，因为没有所修和能修，没有所生和能生等等。如是所说，此处将力量和本体二者区分开来。下面说：“不分别之自生五智。心之自性于五根门显现。”等等，有时无论生起什么分别念，都说是自生之智慧，要知道这二者意义并不相违。第四，如果认为，如此这般的基位自生智慧没有对境，是什么原因呢？像这样，凡是显现为所认知对境之相的，都是从显现之觉性菩提心的力量中产生的显现，除了显现光明之外，没有其他作为对境之法的存在。因此，智慧是不缘对境的觉性菩提心本身。如此这般的智慧，不依赖因缘勤作，而是从自身产生的禅定，或者说觉性自住的禅定，如同水之湿性一般，本来就无有分离地存在。因此，不需要另外去修持专注一境的共同住心之止观或者禅定，或者说不需要修持，而且如此修持禅定，也不会成为执着之束缚。因此，不会积累将投生于上界的业，禅定的习气。因此，如此这般没有习气的法性自生智慧，自明赤裸的本体，被说是三世诸佛的不造作之意。为什么呢？因为三世诸佛一切
English
Of the Dharmakaya. Whatever name is given to rigpa, bodhicitta, etc., one must recognize this naturally clear, pristine, naked essence. Therefore, the object of expression of this Great Perfection is that reality, hence it is called "Trekchö" (khregs gcod). It is called "Naked" (rjen pa). It is called "Zangthal" (zang thal). It is called "Primordial Liberation" (ye grol). It is called "Primordial Purity" (ka dag). It is called "Spontaneous Fulfillment" (lhun grub), but although the names are different, in meaning, the single thigle, this naked essence, is the same, so this key point must be explained very clearly. The ultimate intention of the Nyingthik is this alone, so when this key point is realized, there is no need for special action or effort. Those of the highest faculties attain Buddhahood without meditation, because there is no object of meditation and no meditator, no object of generation and no generator, etc. As it is said, here the power and the essence are spoken of as two different things. And below: "The five self-born wisdoms of non-thought. The self-nature of mind is clear in the five sense doors." Etc., from time to time, whatever thoughts arise, all are said to be self-born wisdom, and it should be known that these two meanings are not contradictory. Fourth, if one thinks, why is it that such a ground-state self-born wisdom has no object? Like this, whatever appears as the aspect of an object to be known is an appearance that arises from the power of the clear rigpa, bodhicitta, and other than the appearance of clarity, there is nothing established as an object of dharma. Therefore, wisdom is the very rigpa, bodhicitta, that has no concept of an object. Such wisdom itself, without depending on causes, conditions, effort, or accomplishment, is a samadhi that arises from itself, or a samadhi of rigpa abiding in its own place, and because it abides inseparably from the beginning, like moisture in water. Therefore, one does not practice or need to practice the common shamatha or samadhi of focusing on one point, and because practicing samadhi in this way does not become a bond of clinging. Therefore, the karma of projecting into the higher realms, the habit of samadhi, does not accumulate. Therefore, such a nature of dharma without habits, the self-born wisdom, the self-clear naked essence, is said to be the uncreated intention of all the Buddhas of the three times. Why? Because all the Buddhas of the three times
Chinese
其意乃是本初未作意的自性，于任何境皆不分别，因为安住于未作意平等性之自性中。第五：嗟！大心者谛听！三世一切佛之意，觉性自生之智慧光明，离戏论之心，由于本初无分别之故，于任何境，诸佛皆不以自生之智慧分别与观察其意，如是分别与观察之境，乃是所取与能取之相，诸佛是远离一切能取所取之戏论故。因此，甚深瑜伽阿底大圆满之义，凡是趣入且具足善缘之士夫，彼应安住于法性自生之智慧本初无分别之义，无有能住所住，以离绝取舍取舍之方式而安住，如是则能现证三世一切佛之意，法身大平等。于《法界宝藏论》中云：“菩提心之广大虚空中，不生忆念之分别，知之相于意不摇动，其即是唯一佛之意。”如是说。第六：嗟！大心者谛听！觉性自生之智慧之体性中，自性任运之禅定自然安住，彼能现证胜者佛之意，因此，觉性自住之禅定，何者是远离安住于一缘之定之心，彼不积聚业与烦恼之习气，如是自生之智慧，安住于无分别平等性中，不执着于所取之境且不分别故，不为能取所取烦恼自性之分别习气所染污，且转生于上二界之业，乃是依于世间之寂止一缘定而修习积聚之习气，如是之定，无分别之法性，于菩提心有习气，是《普作王》亲自未曾宣说者。如是说。第七：如是
English
Its meaning is the primordially unfabricated nature, without conceptualizing any object, because it abides in the nature of unfabricated equality. Fifth: O great-hearted one, listen! The intention of all Buddhas of the three times, the self-arisen wisdom of awareness, the mind of radiant light, free from elaboration, is such that, because it is primordially without conceptualization, in any object, the Buddhas do not conceptually examine their intention with self-arisen wisdom. For the object of such conceptual examination is characterized by grasping and being grasped, and the Buddhas are free from all elaborations of grasping and being grasped. Therefore, whoever is a fortunate individual who engages in the meaning of the exceedingly profound yoga of Ati Dzogchen should abide in the meaning of the primordially non-conceptual self-arisen wisdom of reality, without an abider or an abode, in a manner free from rejection and acceptance, abandonment and adoption. That is how one manifests the intention of all the Buddhas of the three times, the Dharmakaya, the Great Equality. In the Precious Treasury of the Dharmadhatu, it says: "In the vast expanse of the mind of Bodhi, no conceptualization of memory arises; the sign of knowing does not waver in the mind; that itself is the intention of the one Buddha." Thus it is said. Sixth: O great-hearted one, listen! The self-abiding meditation that naturally abides in the essence of the self-arisen wisdom of awareness manifestly realizes the intention of the Victorious Buddhas. Therefore, the self-abiding meditation of awareness, which is free from the mind that abides in one-pointed concentration, does not accumulate the imprints of karma and afflictions. Thus, because the self-arisen wisdom abides in non-conceptual equality, without clinging to the object of grasping and without conceptualizing, it is not tainted by the imprints of conceptualization, which are the nature of grasping and being grasped, and afflictions. And the karma of being born in the two upper realms is the accumulation of imprints from relying on and meditating on the one-pointed concentration of worldly calm abiding. Such a concentration, the non-conceptual nature of reality, is said by Kunjed Gyalpo himself not to show that there are imprints on the mind of enlightenment. Thus it is said. Seventh: Thus
Chinese
五种不分别的自生智慧，从无碍的自性本觉明力中显现，是现在众生之心的自性，即五根之识。因此，自生智慧的自性，从无碍的明力中，菩提心的体性显现为五境之相，自生智慧不灭，五根之识各自显现。因此，自生智慧唯由自生之缘而显现，或由明力而显现。因此，如果将分别视为自相，并试图断除和抛弃它，阻止识进入对境，并修持安住于不分别的专注，这是不应该做的。应该将本觉的觉性，赤裸裸的智慧，置于无有扬弃、取舍的本然状态。这样，因为不让有境的五根之识散乱，所以不会执着于专注一境的禅定。由于将自生智慧置于自然状态，就像水倒入水中一样，自解脱为自生智慧的体性，因此不会积累专注一境的禅定的习气，从而从能取所取二元对立中解脱，因此不会失去觉性本住大禅定的境界。如《六界》中所说： “无所取的自性心， 无碍觉性之显现， 是广大游戏的禅定， 普贤如来如是说。” “无所执的自性心， 自生广大的显现， 无碍不分别之密意， 普贤如来如是说。” 如是宣说。第八，对于五根所显现的一切对境，不作任何扬弃、取舍，将本觉的觉性置于无造作、赤裸的本然状态，这也是三世诸佛所安住的密意。因此，无论何人安住于对境的不分别法性，即自生智慧，他都不会有任何分别念，也不会以希望、怀疑、努力来执着于普作我的意义。同样，为了成办利益众生之事，也不会特意执着，因为他已远离能取所取的执着。因此，由于不住于任何执着和勤作的边，所以法身菩提
English
The five non-conceptual self-born wisdoms, which arise from the unobstructed power of the self-existing primordial awareness, are said to be the very nature of the minds of sentient beings, namely the consciousnesses of the five senses. Therefore, the very nature of self-born wisdom, from the unobstructed power of luminosity, the essence of bodhicitta manifests as the appearances of the five objects, and the self-born wisdom is unceasing, with the consciousnesses of the five senses appearing distinctly. Therefore, the reason why the self-born wisdom of the ground appears solely through the condition of self-origination or from the power of luminosity is that, if one regards conceptualization as self-characteristic and attempts to abandon and discard it, blocking the entry of consciousness into objects and cultivating single-pointed concentration in non-conceptualization, this should not be done. Rather, the awareness of primordial awareness, the naked wisdom, should be left in its natural state without acceptance or rejection, abandonment or adoption. In this way, because the consciousnesses of the five senses with their objects are not allowed to scatter, one does not cling to single-pointed concentration. By leaving the self-born wisdom in its natural state, like pouring water into water, it self-liberates into the essence of self-born wisdom, and therefore one does not accumulate the imprints of single-pointed concentration, thus being liberated from the duality of grasping and being grasped, and therefore one does not lose the state of the great self-abiding samadhi of awareness. As it says in the "Six Spaces": "In the mind-essence free from grasping, The unobstructed appearance of awareness Is the samadhi of great play, Thus have I, Samantabhadra, taught." "In the mind-essence free from clinging, The self-arisen great appearance Is the unobstructed, non-conceptual intent, Thus have I, Samantabhadra, taught." As it is said. Eighth, with regard to all the appearances of the five senses, without any acceptance or rejection, abandonment or adoption, placing the awareness of primordial awareness in an unfabricated, naked, natural state, this is also the intent in which the Buddhas of the three times abide. Therefore, whoever abides in this non-conceptual dharmata, the self-born wisdom, in whatever object, since he has no conceptual thoughts whatsoever, he does not abide with hope, doubt, or effort in the meaning of the all-creating self. Likewise, in accomplishing the benefit of beings, he does not intentionally cling, because he is free from all the fixations of grasping and being grasped. Therefore, since he does not abide in any extreme of fixation or effort, the dharmakaya bodhi