English
Regarding the fruit, it is abiding. Because there is no searching elsewhere, it is the abiding of the path. Do not make artificial modifications, please remember this, practitioners. Thus it was said. Sixth, however, if one thinks that such an unadulterated, equal meaning can be modified, then no matter what kind of samadhi of generation and completion stages one practices, no matter how one cultivates, the nature of reality, uncompounded, is as it is. No matter what kind of methods of training and transformation are used, its essence will not change. Therefore, it is said that one is only bound by conceptual thoughts of names, and the effort is meaningless. As the Great Garuda said: “The stream of conceptual thought that imputes existence to non-existence, It is difficult to attain enlightenment in kalpas, it is a path of delusion. Like the path that is made, it is difficult to become the fruit. By clinging to the realm of names, the true meaning is not attained, There is no realm to be found, because of clinging, one abides in clinging.” Thus it is. Seventh, if by practicing samadhi such as the generation and completion stages, the uncompounded reality, the self-existing wisdom of nature, could be changed, so that it would increase one power more than before and become a greater quality difference, then, like achieving formless samadhi, one could abide in a state of non-thought for eighty thousand great kalpas, or especially the Buddhas could empty and exhaust samsara without remainder with a single samadhi, but that is impossible. Therefore, by practicing samadhi, one cannot change the nature of reality more than before. If the Buddhas, by practicing samadhi, could exhaust the illusory appearances of samsara of sentient beings who have become other continuums from that (samadhi), because the streams of consciousness are different, then such exhaustion would be reasonable, because holding Buddhas and sentient beings as different continuums is only a conceptual imputation. In reality, both samsara and nirvana are of the same nature, and the minds of the Buddhas have no power greater than non-conceptualization. Eighth, as such, just as practice cannot change it, if one does not truly realize the meaning of the nature of reality, the mind of enlightenment, which is free from object, thought, and elaboration, then no matter how one speaks of existence and non-existence, appearance and emptiness, etc., it cannot become an object of speech for the nature of reality as it is.
Chinese
因此，有人说，由于没有成就，所以不会理解实相的意义。如《大鹏经》云：“菩提心之正法圣教，若无圣教之王来决定，则以虚妄之语不能得其义，亦包含不住于任何处之自性。如逐寻幻化之水，不能得水，执著二谛之文字不能得其义。”又云：“非言语所能表达，形状与颜色非感官所能及，难以指示与观察，亦无丝毫可言说。”又如《大威力经》云：“从分别思索之法所执著，乃是错谬，以分别不能得菩提。佛陀导师所说之诸法，无论如何执著各自之意义，亦不能得其本身，而在于重大之意义。因此，若未得此意义，则导师之言说不能得其深意。”如是，如同未成为言说之境一般，无论以因果勤作何者亦不会改变，如此显现之诸法之自性，从本以来即远离一切取舍、改造，因此，其安住于胜于因果生灭之自性之境，那么，何谓称其为自性大境之意义呢？所谓自性，乃是未造作之法性之名，所谓大，乃是未造作之自性是三世诸佛之足迹，因此称其为道，此道胜于一切因果勤作之道，为何呢？因为是实相无谬误之道。如《龙钦经》云：“无生灭之觉性，即是如来藏，未造作，无谬误之道，无错乱，法界不可思议。”如是。三、以一切皆清净为自性，无有轮回涅槃好坏，而总结其义：如是，一切法从本以来即远离一切取舍、遮破、建立等一切造作之理由是，诸佛之身语意与，众生之身语意三者，未曾说过有丝毫好坏大小之差别，无分别离戏论之法性生起
English
Therefore, it is said that without accomplishment, one will not understand the meaning of reality. As the Garuda says: "The true and sacred teachings of Bodhicitta, if not determined by the king of teachings, one cannot find its meaning by speaking false words, and it also includes the nature of not abiding in anything. Just as pursuing water in a mirage, one cannot find water, one cannot find its meaning by clinging to the letters of the two truths." It also says: "It cannot be expressed by words, shapes and colors are not the objects of the senses, it is difficult to indicate and observe, and there is not a bit to say." Also, as the Great Power Sutra says: "That which is clung to from the Dharma of discrimination and thought is mistaken, and Bodhi cannot be obtained by discrimination. The Buddhas and teachers explain the Dharmas, no matter how one clings to their respective meanings, one cannot obtain them themselves, but they are in the great meaning. Therefore, if this meaning is not obtained, the teacher's words cannot obtain its deep meaning." Thus, just as it has not become an object of speech, no matter what is done by cause and effect, it will not change. The nature of all Dharmas that appear in this way is, from the beginning, free from all acceptance and rejection, modification, and therefore, it abides in a realm that is superior to the nature of cause and effect, birth and death. So, what is the meaning of calling it the Great Realm of Nature? The so-called nature is the name of the uncreated Dharma nature, and the so-called great is that the uncreated nature is the footprints of the Buddhas of the three times, so it is called the path, and this path is superior to all paths of cause and effect. Why? Because it is the path of reality without error. As the Longchen Sutra says: "The awareness without birth and death is the Tathagatagarbha, uncreated, the path without error, without confusion, the Dharmadhatu is inconceivable." Like that. Third, summarizing the meaning by purifying everything as the nature of the mind, without samsara, nirvana, good or bad: Thus, the reason why all Dharmas are free from all acceptance and rejection, negation, establishment, etc., from the beginning is that the body, speech, and mind of the Buddhas and the three bodies, speech, and mind of sentient beings, have never been said to have the slightest difference in good or bad, size, etc., the Dharma nature of non-conceptualization and freedom from elaboration arises.
Chinese
我的智慧是法性菩提心。自生智慧具有如将要解释的五种意义的体性。哪五种呢？心性自生智慧的意义或自性是什么呢？是轮回和涅槃一切诸法生起之处的精华。自生智慧本身，对于世俗谛和胜义谛、真假、善恶等一切二元对立，无二地证悟为菩提心的自性，这是不错谬、确定的体性。自生智慧的意义，从本初就远离变迁，如虚空般的法性，本来就是佛，因此是超越因果二者的体性。一切诸法在本初就未曾寻觅，任运成就为自生智慧的自性，因此是通过自性十种方式，无所作为的体性。自生智慧的意义，一切诸法任运圆满，无有遮蔽，自之体性自明，因此是决断一切意义之法的体性，共有五种。如果有人想知道，如此以五种方式阐述的广大经论有什么内在差别呢？简而言之，对于自生智慧的意义进行概括性阐述的经论就是这五种。通过内在区分而进行详细阐述的经论就是这五十七种。如是说。第二，详细阐述分为三部分： общей 阐述、 особенный 阐述以及归纳这些意义。第一部分是： 唉！大菩萨！ 如此，对于心性自生智慧的单一体性进行概括性阐述的五种经论，以及详细区分而阐述的五十七种经论的意义，请谛听！ 那么，如何阐述呢？一切造者之王，觉性菩提心我，没有任何作为他体的法存在，而是自生大智慧的单一自性。从阐述方式的角度来说，智慧的体性是一切诸法的精华等等，从这五种自生智慧的简略经论中，阐述了内在区分的五十七种经论。也就是说，觉性菩提心一切造者我之单一体性，从阐述方式的角度来说，有如是五十七种差别。
English
My wisdom is the Dharmata Bodhicitta. That self-born wisdom has five aspects of meaning, as will be explained. What are they? The meaning or nature of mind itself, self-born wisdom, is the essence from which all phenomena of samsara and nirvana arise. That self-born wisdom itself, without duality, realizes all dualities such as conventional and ultimate truth, true and false, good and bad, as the nature of Bodhicitta, which is the unmistakable and definite nature. The meaning of self-born wisdom, from the very beginning, is free from change, and is the nature of reality like the sky, and is enlightened from the beginning, so it is the nature that transcends both cause and effect. All phenomena are naturally accomplished as the nature of self-born wisdom from the beginning, without seeking, so it is the nature of non-action through the ten aspects of nature. The meaning of self-born wisdom is that all phenomena are naturally complete, without obscuration, and one's own nature is self-illuminating, so it is the nature of determining all meaningful phenomena, and there are five of them. If one wonders what the internal differences are in the great Sutras and Agamas that are taught in five ways, then the Sutras and Agamas that briefly teach the meaning of self-born wisdom are these five. The Sutras and Agamas that are taught in detail through internal divisions are these fifty-seven. So it is said. Secondly, the detailed explanation has three parts: general explanation, specific explanation, and summarizing their meanings. The first is: Alas! Great Bodhisattva! Thus, listen to the meaning of the five Sutras and Agamas that briefly explain the single nature of mind itself, self-born wisdom, and the fifty-seven Sutras and Agamas that explain it in detail. How is it explained? The king of all creators, the awareness Bodhicitta, I, have no phenomena that exist as other, but it is the single nature of great self-born wisdom. From the point of view of the way of teaching, the nature of wisdom is the essence of all phenomena, etc., from these five brief Sutras and Agamas of self-born wisdom, the fifty-seven Sutras and Agamas of internal division are taught. That is, the single nature of the awareness Bodhicitta, the creator of all, I, has fifty-seven differences from the point of view of the way of teaching.
Chinese
仅仅是教义的阐述，并没有任何其他不同的意义。第二，关于详细的解释，有三点：数量确定的体性，顺序确定的差别，目的确定的理由。第一点有三：五组各自区分的数量确定，统一归纳的数量确定，剩余七个的数量确定。第一点有五：显现出来的，不错误确定的，因果超越的，无为圆满的，确定决定的十部经论的数量确定。第一，如果问，前面所说的五部经论中分离出来的五十七部经论的体性是什么？答：是自生智慧的体性，由圆满所概括。从显示轮回涅槃一切法的生处或心要而引申出来的显现出来的十部经论，也在第一品等，即下面第八十一品中所显示的那样显示出来。第二，从显示自生智慧本身是所有法的不错误确定的法性之体性的方式引申出来，也显示了不错误确定的十部经论，即第四品等。第三，从显示自生无为的智慧本身超越因果二者的体性引申出来，也产生了因果超越的十部经论，即第四十一品等。第四，从显示不寻找任运成就的智慧没有造作勤作的体性引申出来，也产生了无勤作任运圆满大乐自性的十部经论，即第二十二品等。第五，从将所有显现的法都确定为心性自生智慧，遍及轮回涅槃的伟大，无根无基的自性的体性引申出来，也产生了用于确定决定的十部经论，即第四十八品等，所有这些都在第八十一品中清楚地显示出来。第二，统一归纳的数量确定是：这样，心性不变，自生智慧的体性如上所述，从五种形态中分离出来的十部经论，五组共五十部，是所有法
English
It is merely an exposition of the doctrine, and there is no other different meaning. Second, regarding the detailed explanation, there are three points: the nature of definite number, the distinction of definite order, and the reason for definite purpose. The first point has three: the definite number of each of the five sets separately, the definite number of unified aggregation, and the definite number of the remaining seven. The first point has five: the definite number of the ten sutras and treatises that are manifested, unerringly certain, transcending cause and effect, effortlessly perfect, and definitively established. First, if asked, what is the nature of the fifty-seven sutras and treatises that are separated from the five sutras and treatises mentioned above? The answer is: it is the nature of self-arisen wisdom, encompassed by perfection. The ten sutras and treatises that are manifested, derived from showing the source or essence of all phenomena of samsara and nirvana, are also shown in the first chapter, etc., as shown in the eighty-first chapter below. Second, from showing how self-arisen wisdom itself is the unerringly certain nature of all phenomena, it also shows the ten sutras and treatises that are unerringly certain, namely the fourth chapter, etc. Third, from showing how self-arisen, unconditioned wisdom itself transcends both cause and effect, it also produces the ten sutras and treatises that transcend cause and effect, namely the forty-first chapter, etc. Fourth, from showing that unsearched, spontaneously accomplished wisdom has no activity or effort, it also produces the ten sutras and treatises that show the nature of effortless, spontaneously perfect great bliss, namely the twenty-second chapter, etc. Fifth, from establishing all appearing phenomena as the nature of mind itself, self-arisen wisdom, the great all-pervasive samsara and nirvana, the nature of being without foundation or root, it also produces the ten sutras and treatises used for definitive establishment, namely the forty-eighth chapter, etc., all of which are clearly shown in the eighty-first chapter. Second, the definite number of unified aggregation is: Thus, the nature of mind is unchanging, the nature of self-arisen wisdom is as described above, the ten sutras and treatises separated from the five forms, five sets totaling fifty, are all phenomena