Chinese
具有菩提心本质的无分别平等性的人安住于此，即远离所有能住、所住等执着的念头，这就是离念平等性的见解。如果除此之外，还有能住、所住等的念头，那就与法身平等性的意义相违背。如龙钦巴尊者所说：能见与所见，二者皆无有，于无二平等之界解脱。若于平等性中见能见，以舍弃不平等乃为邪念，此乃二取迷乱之识。如是说。因此，在任何事物上都不分别，三世诸佛的意趣也以隐或显的方式汇集于此。如彼经所说：于何亦不显，亦不缘，何亦未见，何亦未修。以观 निश्चित义而明，诸佛之究竟 सिद्धान्त，此无生灭之义，乃诸佛之大道。除此以外之见解，诸佛全无有。如是说。第九： 噫！大菩萨，如上所说的五根门的一切显现境不灭，无分别现量的觉性即是自生智慧，以此所示的词义，请将自己的觉性体验为无分别自生之智慧，或证悟为现量。又是如何呢？自生之智慧，光明而无灭，观待于境的显现方式而安住或显现为五种，即五种无分别现量的智慧。对于境，色声等五种显现，不以二取执着的念头来贪恋和执着。五种欲妙如同镜中之影像般显现于五种无分别之智慧中。譬如影像不离于镜子，同样，五境的显现也完全没有丝毫的独立存在，本来就是智慧的自性。全知 मैं 未曾开示境与智慧是二者，因此，境的显现也是自生智慧，所以要知道一切显现与心识都是无二自生智慧。如龙钦饶绛巴所说：显现、声响、所见、所闻，五根门于自处解脱，自
English
This very person who possesses the essence of Bodhicitta, the non-conceptual equality, abides in this, that is, being free from all thoughts of grasping at the abode, the abider, etc. This is the view of non-conceptual equality. If, other than that, there are thoughts of the abode, the abider, etc., it contradicts the meaning of the Dharmakaya equality. As Longchenpa said: There is no seer or seen, liberated in the realm of non-duality and equality. If one sees a seer in equality, abandoning inequality is a wrong thought, this is the mind of dualistic delusion. Thus it is said. Therefore, not discriminating in anything, the intention of all the Buddhas of the three times is gathered there implicitly or explicitly. As it says in the same: Not appearing in anything, not focusing on anything, not seeing anything, not meditating on anything. Clear by looking at the definitive meaning, the ultimate सिद्धान्त of the Buddhas, this meaning of no birth and death, is the great path of all the Victorious Ones. Other than this view, the Buddhas do not have any at all. Thus it is said. Ninth: Alas! Great Bodhisattva, all the phenomena of the five sense faculties mentioned above are not ceased, the non-conceptual direct perception of consciousness is shown as self-arisen wisdom, with these words and meanings, experience your own awareness as the non-conceptual self-arisen wisdom, or realize it as direct perception. And how is it that self-arisen wisdom is clear and unceasing, so depending on the appearance of the object, it abides or appears in five ways, that is, the five kinds of non-conceptual direct wisdom. For the object, the five appearances of form, sound, etc., are not with the thoughts of desire and attachment with the mind of dualistic clinging. The five desirable qualities appear in the five non-conceptual wisdoms like images in a mirror. For example, just as the image is not different from the mirror, similarly, all the appearances of the five objects have no independent existence at all, and are originally the nature of wisdom. Omniscient मैं has not shown that the object and wisdom are two, therefore, the appearance of the object is also self-arisen wisdom, so know that all appearances and mind are non-dual self-arisen wisdom. As Longchen Rabjampa said: Appearance, sound, what is seen, what is heard, the five sense faculties are liberated in their own place, self-
Chinese
正如《自显》中所说：“以自性所见，无有他方。”又如《六界》中所说：“大平等之心性中，广大遍布之显现，无二显现为原始解脱，普贤我已宣说。无相之心性中，诸法显现为数量，名为自解脱无二，普贤我已宣说。” 如是宣说。第二，如是，诸法之实相，法性自生之智慧，本来唯一，却显现为多种名相之差别，乃是昆吉我所生之眷属导师三身所宣说之引导之义。因此，自生之智慧，自明而显现，除此之外，无有能所、所取能取之相。若不如此了知，则因不了解而依赖于境所生之识，对于外视之六识，以正念不散乱而执持，即是智慧；若散乱，则视为能所之分别念，从而不断滋长能所执之分别念，并以自生之智慧命名之，仅是名相之智慧或智慧之名相而已。此乃分别、辨别之智，或唯一之智慧，实则五境之显现皆为自生智慧之自性，以五境之不同形态显现。若不如此了知，则将能境之自生智慧，以境之色声等所取之相命名，视为能所、所取能取之相各异，从而进行取舍、扬弃。因此，这并非如实确立菩提心之状态之决定性意义之教证，而是以二取之错觉所臆测。因此，导师普贤国王我所说之实相，并非如实证悟自生之智慧。 第三，分三：略说、广说、总结。第一，如上所述，因此，如是内外所摄之诸法，皆为昆吉我之自性，如是显现。然三身之导师们，各自所摄之眷属之意乐各不相同。彼等随各自之意乐或根器意乐
English
As it says in "Self-Manifestation": "Through seeing with one's own nature, there is no other place." And from the "Six Spaces": "In the mind-essence of great equanimity, Through the emanation of vast expanse, The non-dual appearance is primordially liberated, I, Kuntuzangpo, have shown. In the mind-essence without characteristics, The appearance of phenomena as numbers, Is called self-liberation non-duality, I, Kuntuzangpo, have shown." As it is said. Secondly, in this way, the reality of all phenomena, the self-arisen wisdom of dharmata, is only one, but it is shown as many divisions of names. The three Kayas, the teachers of the retinue arising from me, Kunjye, taught it for the sake of guidance. Therefore, other than the self-arisen wisdom dawning as self-luminous, there is nothing that has the aspect of object and subject, grasping and being grasped. Because of not understanding in that way, the consciousness that arises dependent on objects, if one holds the six outwardly directed consciousnesses with mindfulness without distraction, that is wisdom. If one is distracted, it is seen as the conceptual thought of grasping and being grasped, and thus the conceptual thought of grasping and holding is continuously cultivated, and it is named self-arisen wisdom, and only the wisdom of names or the names of wisdom arise. That is because the intellect or wisdom that distinguishes and analyzes, in reality, the appearance of all five objects is the nature of one self-arisen wisdom, appearing as the individual forms of the five objects. If one does not understand in that way, then the self-arisen wisdom of the object-possessor is named with the characteristic of grasping objects such as forms and sounds, and it is seen as the different aspects of object and subject, grasping and being grasped, and thus one engages in accepting and rejecting, abandoning and taking. Therefore, that is not a definitive statement of the meaning of how the state of bodhicitta is established, but it is speculated by the delusion of dualistic appearance. Therefore, the teacher, King Kunjye, said that the reality of my state, self-arisen wisdom, is not truly realized. Third, there are three parts: brief explanation, detailed explanation, and conclusion. First, as stated above, therefore, in this way, all phenomena included in outer and inner are the nature of me, Kunjye, and appear as such. However, the teachers of the three Kayas have various different desires of the retinues included in each of them. According to how they desire or according to their inclinations and faculties,
Chinese
总而言之，为了与一切相符，对俱生菩提心的唯一自性赋予并展示了各种不同的名称，如下所示。第二部分是：那么，这些是什么呢？就像这样，俱生自性的心性，自生智慧，从根本上没有被表相的过失所玷污，一切功德自然成就，以这种方式安住于一切法的精髓之中，因此有些人将其命名为菩提心。有些人将安住的自生智慧，作为一切法的生源，因此也命名为法界。有些人因为其从本初就没有生，是本空的、无为的，因此也命名为虚空界。有些人因为其不是由其他因缘所生，而是自生自然成就的体性，因此也命名为自生智慧。有些人因为法界无为的智慧是一切根本功德的基础，因此也命名为法身。有些人因为一切所欲的功德不间断地显现为庄严，并且自显现是其自身的行境，因此也命名为报身。有些人因为大悲的妙力无有间断，一切显现以各种方式显现，因此也命名为随所调伏的化身。有些人因为自性、本体、大悲三者的妙力，三密的游舞显现为无尽庄严的轮，因此也命名为诸佛的身语意。有些人因为在心性自生的虚空中，一切所知的显现如同星星在海中闪耀，不混杂且各自清晰，因此也命名为一切种智。有些人没有堕入空性的一边，而是与光明自然成就的显现不可分离，安住于轮回涅槃一切的总荣耀之中，因此也命名为一切相。有些人因为规划自生的本体，法界无为的智慧，从其自身的状态中，如镜智、平等性智、妙观察智、成所作智四种智慧不混杂地显现，因此命名为四智。有些人因为与法界内明的三种智慧不可分离
English
In short, to be in accordance with everything, various different names are given to and shown for the sole nature of the spontaneously arising bodhicitta, as follows. The second part is: So, what are these? Like this, the very nature of the All-Creating, the very nature of mind, the self-arisen wisdom, which from the very beginning is not tainted by the faults of characteristics, and in which all qualities are spontaneously accomplished, in the manner of abiding as the essence of all dharmas, some call it bodhicitta. Some also call the self-arisen wisdom of abiding the dharmadhatu, because it becomes the source of all dharmas. Some also call it the space element, because it is primordially unborn, primordially empty, and unconditioned. Some also call it self-arisen wisdom, because its essence is self-arisen and spontaneously accomplished, without being created by other causes and conditions. Some also call it the dharmakaya, because the unconditioned wisdom of the dharmadhatu becomes the basis for all the qualities of the ground. Some also call it the sambhogakaya, because all desired qualities appear unceasingly as ornaments, and self-appearance is its own field of activity. Some also call it the nirmanakaya that tames beings accordingly, because the power of compassion is unceasing, and all kinds of appearances arise in every way. Some also call it the body, speech, and mind of the Buddhas, because from the power of the three, nature, essence, and compassion, the play of the three secrets appears as an inexhaustible wheel of ornaments. Some also call it the all-knowing, because in the expanse of the self-arisen mind, all knowable appearances are like stars shining in the ocean, unmixed and individually clear. Some also call it the all-formed, because without falling to the side of emptiness alone, it is inseparable from the appearance of luminous spontaneous accomplishment, and abides as the great general glory of samsara and nirvana. Some also call them the four wisdoms, because from the state of the very nature of the planning self-arisen, the unconditioned wisdom of the dharmadhatu, the four wisdoms, mirror-like wisdom, equality wisdom, discriminating wisdom, and accomplishing wisdom, arise unmixed. Some also because inseparable from the three wisdoms of the inner clarity of the expanse
Chinese
并且还安立为三种智慧。有些人认为，从觉性的自性本来无生，相明显而无分别，体性无好坏之分，显现不混杂而各自显现，对一切具有无始的自在权能这五个特征的方面来说，也安立了法界智慧等五种智慧的名词。如《宝藏幻钥》中所说：菩提心之法性，不作意安住时，即是法界智慧。明了而无分别，即是明镜智慧。于心无有分别，即是平等性智。显现任何景象，即是妙观察智。心能自在掌控一切，即是成所作智。像这样，有些人从自性无生、远离戏论，以及本体自明、无有止息这两个方面，也安立为界与智慧二者之名。所有这些，实际上都安立于普作王心性自生智慧这一个之上，如是宣说的。第三，归纳要义：如是，三身佛陀的导师们，为了适应各自所化眷属的根器，而安立了各种不同的名称，但实际上，所有这些都是安立于自生智慧、觉性菩提心这一个之上的。因此，安立的对象并非各不相同，而是我自生本性智慧法身普作王，针对不同所化众生的见解而宣说的。因此，无论有多少种名称的表达方式，所有这些表达的意义，都应知是普作菩提心之自性这一个。如是宣说的。这样，凭借具有确立之经教十种以及理解，摧毁了下乘宗派所形成的险峻高山，并且如实地阐明了自身实相的见解，因此就像金刚石和光芒四射的太阳精华一样进行了解说。章节的名称是菩提心普作王中，开示自生智慧之章节，即第五十章的注释。༈ 第二个意义，总集密意的三品中，第一品，不寻觅心性实义之佛陀任