Chinese
因此，所有被“此”所涵盖的法，其本质都是自生智慧，因此，自生智慧从一开始就没有被任何能取所取的戏论所遮蔽，而是以不间断、自发光明的本质存在。因此，所有显现的现象和存在之法，都作为它的本质而显现，没有被遮蔽而清晰地显现。为了将所有法都认知并确立为无二的大法身，它既是所有教法所表达的究竟核心，也是它们的来源。因此，它被认为是导师的明灯。正如《甚深究竟》中所说： “所有经藏之法，都是所有口诀的来源，是确立之法。因为通过教法可以理解和证悟，所以被认为是所有教法的总释。” 此外，五种自性的意义也在《宝藏幻钥》中有所阐述。其中说到： “所有显现之法，都是菩提心的法性。因为能将不显现的显现出来，所以被认为是法的核心。因为不是从因产生，也不是由缘所造，所以被认为是自生智慧。因为无法用十种自性来寻找，所以被认为是无需寻找的任运成就。为了确立所有法，所以被认为是导师的明灯。为了确立所有经藏和续部的来源，所以被认为是所有教法的总释。” 如是说。因为确信所有这些都是真实的，所以才加上了相应的庄严。章节的名称是：从《普贤行愿品》中，将所有经文都归纳为普贤的自性，并加以阐述的章节，即第五十四章的注释。 第二，对所表达意义之核心的注释是：所有法都包含在无需寻找的任运成就的菩提心中，因此，所有经文的核心都归纳为一，即心性自生智慧。不对心性进行取舍和改造，而是将如实的心性安住于本来的状态。因此，无需寻找的任运成就的功德，以及当下
English
Therefore, since all the dharmas encompassed by "this" are of the nature of one self-arisen wisdom, the self-arisen wisdom, from the very beginning, is unobscured by any elaboration of grasping and being grasped, but abides as the nature of unceasing, self-luminous clarity. Therefore, all the phenomena and existences that appear as its nature also appear clearly without being obscured. Since it recognizes and establishes all dharmas as the great non-dual Dharmakaya, it is the ultimate essence of all teachings and also their source. Therefore, it is believed to be the lamp of the teacher. As it is said in "Profound Completion": "All the Dharma of the Tripitaka, is the source of all instructions, it is the Dharma of establishing. Because understanding and realization arise through the teachings, it is believed to be the general commentary of all." Furthermore, the meaning of those five self-natures is also taught in "Treasury of Magical Keys". In that very text, it says: "All the phenomena that appear, are the Dharma-nature of Bodhicitta. Because it can bring forth the unmanifest into manifestation, it is believed to be the heart of Dharma. Because it does not arise from causes, nor is it created by conditions, it is believed to be self-arisen wisdom. Because it cannot be found by the ten self-natures, it is believed to be spontaneously accomplished without searching. Because it establishes all dharmas, it is believed to be the lamp of the teacher. Because it establishes the source of all the Tripitaka and all the Tantras, it is believed to be the general commentary of all." Thus it is said. Because one believes that all these are true, therefore, the corresponding ornaments are added. The title of the chapter is: The commentary on the fifty-fourth chapter, which explains how all the sutras and agamas are summarized into the nature of the All-Creating One from the Mind of Enlightenment, the All-Creating King. Secondly, the commentary on the essence of the meaning expressed is: Since all dharmas are included in the spontaneously accomplished Bodhicitta without searching, the essence of all sutras and agamas is summarized into one, which is the self-arisen wisdom of mind itself. Without accepting or rejecting, or fabricating and adulterating the nature of mind, but leaving the mind itself as it is, in its original state. Therefore, the qualities of spontaneous accomplishment without searching, and from this very moment, the inherent
Chinese
第五十五章从安住之意中显现之品分为二：教法和解释。第一，如是，为了阐述自生智慧之本体具有五种意义的自性，以五十七部经论如何阐述之方式进行解说之后，彼普贤王如来。三界有情和三身导师等一切法，除了菩提心之外，都是自生智慧之本体成佛，因此，不像下乘那样，对于任何需要断除、阻止、修持、转变的事物都不做，而是安住于未加改造的如是本然之状态，从而证得不勤作大乐之地的经论，是如此宣说的。第二，分为三：将包含显有、世间、轮回、涅槃的一切法阐述为自生智慧；阐述下乘未能证悟之过失；教诫对此进行预言。第一，分为三：将一切法阐述为自生智慧；证悟此理，轮回与涅槃平等解脱；直接阐述自生智慧。第一，分为二：总的阐述和详细的解释。第一： 唉！大菩萨，请听我说，一切法无异于自生智慧之自性。那又如何呢？所有包含显有、世间、器情的一切法，以及三身导师们所宣说的所有经藏的所诠之义，以及结合能诠之词所表达的一切，无一不是从根本菩提心所生，并且是菩提心之本体，此理如下： 第二，详细解释分为三：阐述一切之源为法界和虚空界；阐述从中显现的五大为空性之心；阐述三界和三身为心。第一： 如此，一切法之源即是法界，是无生、离戏、虚空界，除此之外别无他物。所有显现的显有世间器情之法，皆无其他因缘，仅仅是从无生之力的无碍游舞中显现而已。
English
Chapter Fifty-Five, "Emerging from the Intent of Abiding," has two parts: the teaching and the explanation. First, after explaining how the fifty-seven sutras and treatises demonstrate that the essence of self-arisen wisdom possesses five aspects of meaning, the Samantabhadra Raja, the King of All Creating Mind, teaches that all phenomena, including sentient beings of the three realms and the teachers of the three kayas, are enlightened as the essence of self-arisen wisdom, inseparable from the mind of enlightenment. Therefore, unlike the lower vehicles, there is no need to abandon, obstruct, train, or transform anything; instead, one abides in the unaltered, natural state, thereby attaining the state of effortless great bliss. This sutra and treatise teaches this. Second, there are three parts: teaching that all phenomena encompassed by appearance, existence, samsara, and nirvana are self-arisen wisdom; explaining the faults of not realizing this in the lower vehicles; and advising to prophesy this. First, there are three parts: teaching that all phenomena are self-arisen wisdom; realizing this, samsara and nirvana are equally liberated; and directly teaching self-arisen wisdom. First, there are two parts: a general teaching and a detailed explanation. First: Alas! Great Bodhisattva, listen to this explanation that all phenomena are inseparable from the nature of one self-arisen wisdom. How is that? All phenomena encompassed by appearance, existence, the environment, and beings, and all the meanings expressed in the scriptures taught by the teachers of the three kayas, and all that is expressed by combining the expressing words, are none other than arising from the root of the mind of enlightenment and being the essence of the mind of enlightenment. The way is as follows: Second, the detailed explanation has three parts: teaching the source of all as the dharmadhatu and the space element; teaching the five elements appearing from it as the mind of emptiness; and teaching the three realms and the three kayas as mind. First: Thus, the source of all phenomena is the dharmadhatu, the unborn, free from elaboration, space element, and there is nothing else besides this. All phenomena of appearance, existence, environment, and beings that appear are merely the unobstructed play of the unborn power, without any other cause or condition.
Chinese
因此，尊贵的龙树菩萨说：“非从自生亦非他， 亦非共生无因生， 何处有何诸事物， 彼等皆无有生时。” 经中也说：“何者缘起即不生， 彼无生之自性有， 缘起所依即是空， 何者知空即审慎。” 就像这样说的缘故。 像这样无生、离戏论的法界，以及一切显现世间器情万有显现之处的虚空界之自性，乃是自生、非造作，因此是具有远离收放、明暗等一切相状的体性，这也是菩提心的自性。 也就是，从觉性菩提心的界中，虽然显现出无边轮回涅槃的现象，但在显现之时，实际上轮回涅槃任何事物都不曾存在，因此没有造作，并且未被任何能取所取的分别念所遮蔽的心髓，除了这个菩提心之外，施主普作王我没有说过其他。就像这样。《龙钦心髓》中说：“五大亦是虚空界， 外内器情虚空界， 欲妙五种虚空界， 虚空界亦心之界。”就像这样。第二是， 同样，显现为外器世间的地、水、火、风、空五大种，也是菩提心的体性，从本来任运成就的妙力中，显现为外境五大的体性，除了寻找之外别无他物，这样来开示。在《无垢本来清净续》中说：“不变乃是地之大本体， 无垢普集水之大本体， 无取无舍火之大本体， 界中无碍风之大本体， 自明不灭空之大本体， 五大本体即是法身， 唯一觉性不变任运成。”以及，在《宝藏钥匙》中说：“依于菩提心故， 菩提心现如地， 以菩提心普摄故， 菩提心现如水， 平等成熟一切故， 菩提心现如火， 无色无
English
Therefore, the venerable Nagarjuna said: "Not from self, not from other, not from both, not from no cause; wherever and whatever things there are, they never have birth." And the Sutra also says: "Whatever arises from conditions is unborn; it does not have the nature of birth. Whatever depends on conditions is emptiness; whoever knows emptiness is mindful." It is because of such statements. Such unborn, free from elaboration, the Dharmadhatu, and the nature of the space element, the place where all appearances of samsara and nirvana, containers and contents, appear, is self-born and unconditioned. Therefore, it is the nature of being free from all characteristics such as expansion and contraction, clarity and obscurity. This is also the nature of Bodhicitta. That is, although limitless appearances of samsara and nirvana appear from the expanse of awareness Bodhicitta, from the very moment of appearance, in reality, neither samsara nor nirvana has ever existed. Therefore, it is not elaborated, and the essence of the mind, which is not obscured by any grasping and apprehending thoughts, is none other than this Bodhicitta. The Teacher, the All-Creating King, I have not spoken of anything else. As it is said in the Longchen Nyingthig: "The five elements are also the space element; outer and inner containers and contents are the space element; the five objects of desire are the space element; the space element is also the realm of the mind." Like that. Secondly, similarly, the great elements that appear as the outer world, such as earth, water, fire, wind, and space, are also the essence of Bodhicitta. From the power of spontaneously perfect accomplishment from the very beginning, they appear as the nature of the outer five elements, and there is nothing other than that which is sought. This is what is taught. In the "Stainless Primordial Purity Tantra," it says: "Immutability is the great essence of earth; stainless, all-encompassing is the great essence of water; without grasping or apprehension is the great essence of fire; unobstructed in the realm is the great essence of wind; self-luminous and unceasing is the great essence of space; the essence of the five elements is the Dharmakaya; the single awareness is immutable and spontaneously perfect." And in the "Treasury Key," it says: "Because it relies on Bodhicitta, Bodhicitta appears like earth. Because Bodhicitta encompasses all, Bodhicitta appears like water. Because it equally ripens all, Bodhicitta appears like fire. Formless, un
Chinese
因为行于空中，菩提心显现如风。因为无所显现而遍及一切，菩提心显现如虚空。如此。第三部分分为两点：概括指示，以及通过三界、三身、六种三方面进行详细阐述。第一点是：如此，欲界、色界、无色界这三界，也是菩提心的体性，空性、光明、理性的三种自性显现。三界以示现道路的方式利益众生，所显现的导师三身，也是从心髓菩提心的自性三种形态中显现。龙钦巴尊者说：自性法界的游舞，本来就显现为轮回和涅槃。大悲力量的游舞，为了调伏者的利益而不停息。无偏成办众生之利益，从业力成就的众生，以大悲成就的佛陀，显现为三化身的体性。如是。第二点是：那么，三界和三身是菩提心的自性，这是如何成立的呢？心性自生智慧的大悲，觉性的游舞无碍显现为欲界。心性无遮光明之体性，显现为光明的色界。心之自性，不生，从原始清净的部分显现为无色界。同样，心性之自性，本来不生且远离戏论是法身。心性自生智慧本身享用自己是报身。心性远离变异，从心之游舞大悲化身，为了利益众生而化现化身。因此，导师三身也无非是菩提心，能调伏者和所调伏者也无有差别，而是指示菩提心的体性无别为一。拉卓巴说：所指示的欲界、色界、无色界三界，也是从法性菩提心的体性中产生的。无色界没有形色，体性是空性的。无执著，本来就安住于法身。欲界安住于报身。
English
Because it moves in the sky, the Bodhicitta appears like wind. Because it pervades all that is invisible, the Bodhicitta appears like space. Thus. The third part is divided into two points: a summary indication, and a detailed explanation through the three realms, three bodies, and six types of three aspects. The first point is: Thus, these three realms of the desire realm, the form realm, and the formless realm are also the essence of Bodhicitta, the self-nature of emptiness, clarity, and reason manifest. The three realms benefit sentient beings by showing the path, and the teacher three bodies that appear also manifest from the three forms of the essence Bodhicitta's self-nature. Longchenpa said: The play of the nature of reality, from the beginning, appears as samsara and nirvana. The play of the power of compassion, for the benefit of those to be tamed, does not cease. Impartially accomplishing the benefit of beings, for sentient beings accomplished by karma, the Buddha accomplished by compassion, appears as the nature of the three manifestations. Thus. The second point is: So, how is it established that the three realms and three bodies are the self-nature of Bodhicitta? The compassion of the mind's own arising wisdom, the play of awareness unceasingly arising, appears as the desire realm. The mind's own unobstructed clear light nature, appearing as a share of clarity, is the form realm. The nature of mind, unborn, from the part of primordial purity, appears as the formless realm. Similarly, the self-nature of mind, originally unborn and free from elaboration, is the Dharmakaya. The mind's own arising wisdom itself enjoying its own play is the Sambhogakaya. The mind itself being free from change, from the play of mind, the compassion Nirmanakaya, manifests to benefit sentient beings as the Nirmanakaya. Therefore, the teacher three bodies are also none other than Bodhicitta, and the tamers and those to be tamed are also without difference, but indicate that the nature of Bodhicitta is indivisible as one. Latzopa said: The indicated three realms of the desire realm, form realm, and formless realm, also arise from the nature of reality Bodhicitta. The formless realm has no form, its nature is emptiness. Without grasping, it originally abides in the Dharmakaya. The desire realm abides in the Sambhogakaya.