English
is. If all of these are measured by three reasons, namely, cause, essence, and result, are in accordance, then the mind, self-born wisdom, is naturally accomplished from the very beginning, because it is completely free from all elaborations, the essence itself is nothing, so it is said that effort is pure from the very beginning. Like this uncertain, because all appearances are a great treasure. Because setting things as a measure, completely cuts off the measurement of parts. If you favor one side, it is not the Tathagata-garbha. The nature of all things, like the appearance of a rainbow, does not exist. Named. The sentient beings of the three realms become Buddhas in self-born wisdom, although the essence itself is not established. Some people set the manifest measure as a measure, and nourish dimensions and dust, etc., which runs counter to the tenets appearing in emptiness, which is very far-reaching. Whatever mind manifests as wisdom, all the Tathagatas are also naturally accomplished. Therefore, it is called essence. They cannot appear from the door itself. The beginning of the manifestation of the nature of the sky, although it appears as a rainbow in the form of conditions, is consistent in essence. Similarly, all things in the three realms are also the essence of self-born wisdom itself, and all that I have done is admitted to be myself, because it is far from all distinctions, so it is not established at the time of manifestation, so it is said to be non-dual. Like this not established, because there is no essence, so there is concern that it will be separated from the fruit. To this it is said, without action, it arises like the sea. Named. The sea separated from permanence and annihilation, although waves arise, the taste is the same. Similarly, because the essence of Bodhicitta is not established, it is free from the permanence and annihilation of birth and death, and magical manifestations appear, although there is nothing to do, all the qualities of the Dharma appear as desired, but it has not become something different from the essence of Bodhicitta. The Dharmadhatu is unborn, the womb. Named. Bodhicitta is not established on any side, so it is called unborn. This is consistent with all names, so it is the Dharmadhatu. Everything is mind-nature, not clinging to one side, just like the essence of the viewer, becoming the basis of all appearances. In the Clear Sky Sutra, it says, Bodhi
Chinese
菩提心非男非女亦非阴阳人， 非颜色种姓亦非一切相。 因自性本空，故随所视而显现， 是为普贤佛母之子宫。如是说。 若问显现为何？ 乃是具有生起诸佛手印之神变者。如是说。 伟大之名即是胜者，本来身语意无别之体性一味一体，从一与多中解脱，显现为各异，一之体性亦显现为众多所化之故，其即是普贤王如来所具有，故称具有者。 然若问及自续或必要为何？ 为安置轮回涅槃故。如是说。 一切法以精要自生之智慧之义，与一切随顺之果证悟成佛无有差别，是为到达彼岸，为确实显示彼之体性之故。 为具足必要，若问及是否有分别念？ 虽未动摇自生智慧之界， 然周遍虚空一切之大悲生起。如是说。 精要自生之智慧，因远离体性、边际与常恒，故即是法界本身。彼乃成就一切之因，因远离二元显现，故虽无思虑之动摇，然三千世界亦未曾与自性相异，故大悲之关联，已宣说为超越能取所取。 彼之体性亦是远离戏论，从通彻显现为大智慧之体性中，如观视者般，加持无有任何阻碍而显现。如是说。 然若疑虑其是否如业般转变，如眼疾者之物般变化？ 我无，离我之精要圆满。如是说。 彼精要为一切之故，未曾成为圆或常，彼从初始即已远离，即是菩提心精要，一切寂灭乃是显现之基础，即是自生之智慧。彼自性成就，因已断除一切因缘，故无有任何未获得。 究竟胜义智慧界之大圆满。如是说。 彼之体性乃是自性，智慧与果之胜义谛，体性本身未成立，亦未被遮蔽。
English
The mind of Bodhi is neither male, female, nor hermaphrodite, It is not color, lineage, nor any characteristic. Because its nature is empty, it appears as whatever is seen, It is said to be in the bhaga of the Mother Samantabhadri. Thus it is said. If one wonders, what is this appearance? It is the one with the miraculous power to generate the mudras of the Victorious Ones. Thus it is said. The name of greatness is the Victorious One, the essence of body, speech, and mind being inseparable, of one taste, one entity. Being liberated from one and many, it appears as distinct, and the essence of one also appears as many to be tamed. Therefore, it is possessed by Samantabhadra, hence called "possessed." But if one wonders, what is its own lineage or purpose? It is for establishing samsara and nirvana. Thus it is said. All dharmas, through the meaning of the essential, self-arisen wisdom, are without distinction in the fruition of enlightenment that accords with all. This is to have gone to the place, to surely show its essence. Because it is with purpose, if one wonders if there is conceptual thought? Although it does not move from the sphere of self-arisen wisdom, Compassion arises, pervading the entire empty realm. Thus it is said. The essential, self-arisen wisdom is the very dharmadhatu, because it is free from essence, limits, and permanence. Since it is established as the single cause of all, it is free from dualistic appearance, so although there is no movement of thought, the three thousand worlds have not become separate from self. Therefore, the connection of great compassion is said to be beyond grasping and being grasped. Its essence is also free from elaboration, and from clearly pervading the essence of great wisdom, blessings appear like a viewer, without any obstruction. Thus it is said. But if one doubts that it might change like karma, like an object of someone with an eye disease? The essence is complete, without self, separated from self. Thus it is said. That essence, because of all, has not become round or continuous. That which is primordially separate is the essence of Bodhichitta. All nirvana is the basis of appearance, which is self-arisen wisdom. That which is spontaneously accomplished has completely severed the root cause, so there is nothing left unobtained. The great perfection of the sphere of ultimate wisdom. Thus it is said. Its essence is the ultimate truth of nature, wisdom, and fruition. The essence itself is unestablished and unobscured.
Chinese
并且，那二者无别之法身等所有果，没有不圆满的，因为那未被意识所转变，于一切处显现之故。心髓如太阳一般，是光芒之最胜。如是说。心髓自性光明，以任运成就之方式，于一切处普遍显现，即是虚空。那本身从萤火虫之火等中超胜而出，是无处不在的。同样，心髓自生之智慧，那任运成就之法，因为任何事物都未成立，所以任何事物都无法遮蔽。如所见一般，一切显现与成立以及所听闻是无尽的，是宝藏与一切乘之最胜，是伟大中的伟大。那些在大中圆满，是否会变成其他呢？如是想。有情内外之色等一切，乃是殊胜身无尽庄严之轮广大。如是说。何为生起以及从那之中生起，以及六道众生本身也是内外之色，不是知识的对象，以及在其他事物本身中也已显示。那些从十四中分离出的众多部分，即是一切。那些的自性是心性之故，在智慧中，因光明而远离自己的自性，并且因为是智慧本身，所以未曾舍弃，因为具备肢分而随顺之故。因为未成立之故，显现任何事物，三身任运成就，是无处不在的，是最胜的。从殊胜菩提心中，三千大千世界之世界界没有穷尽之时，即是身语意没有穷尽之时。显现也是由意念所控制，三身之数量是无尽的。那些互相观待而美妙地成立，以及心髓从菩提心中显现为二，以及一切生起，因此对于乘之边际的疑惑，在是否存在的考察中，对于形象没有疑惑，从初始就存在。邪见未认识自性，从未显现为宗派，如是说。所有声音，上中下无余，乃是殊胜语无尽庄严之轮圆满。如是说。生起、坏灭以及庸常之声音，以及六道众生的语言，以及二者所摄，以大小中三者所包含的一切，不是从我之外的他者而来。显现本身以及那些在心之智慧中显现。
English
And, that non-duality, the Dharmakaya and all the fruits, are without any incompleteness, because that which is not transformed by consciousness appears everywhere. The heart essence is like the sun, the supreme of light. Thus it is said. The heart essence, luminous by its very nature, is clearly pervasive everywhere in a spontaneously accomplished manner, which is the sky. That itself is distinguished from the fire of fireflies and the like, and is nowhere absent. Similarly, the heart essence, the self-arisen wisdom, that spontaneously accomplished Dharma itself is unobscured by anything because nothing is established. As seen, all appearances, accomplishments, and hearings are inexhaustible, the supreme of all treasures and vehicles, the great of the great. Thinking that those are perfected in the great, will they become separate? All beings, outer and inner forms, are the supreme body, the vast wheel of inexhaustible ornaments. Thus it is said. Whatever arises and arises from it, and the six realms themselves are also outer and inner forms, not objects of knowledge, and others are also shown in themselves. Those many divisions from the fourteen are all. The nature of those is wisdom because of the nature of mind. Because of clarity, it is separated from its own nature, and because it is wisdom itself, it is not abandoned, because it is in accordance with the limbs. Because it is not established, whatever appears, the three bodies are spontaneously accomplished, and are supreme because they are nowhere absent. From the wonderful Bodhicitta, the great thousandfold world realm has no end, which means the body, speech, and mind have no end. Appearance is also controlled by the mind, and the number of the three bodies is inexhaustible. Those are beautifully accomplished by mutual dependence, and the heart essence appears as two from Bodhicitta, and all arise, so there is no doubt about the edge of the vehicle. In the examination of whether it exists, there is no doubt about the form, it has existed from the beginning. Wrong thoughts have not recognized the nature, and have never appeared as sects, thus it is said. All sounds, superior, medium, and inferior, without exception, are the supreme speech, the complete wheel of inexhaustible ornaments. Thus it is said. Arising, destruction, and ordinary sounds, and the languages of the six realms, and all that is gathered by the two, encompassed by the three, great, small, and medium, are not from another other than myself. The appearance itself and those appear as the wisdom of the mind.
Chinese
是这样的。因此，因为自性不生，被称为词、图和意义之语。三语的自性自然成就，是最殊胜的。那些无尽的庄严轮是容易理解的，因为它们是随之毁灭的，所以没有说。无别的胜义界中，味道唯一。殊胜的心，无尽的庄严圆满具足。像这样，执着相者，即使是整体，也是恒常的，因为是常有的。仅仅是识，所以那些是离相的。因为一切唯是心性，所以诸缘是不存在的，这是无生灭的智慧，未造作的身体，不变异的，非补特伽罗所触及的胜义谛。那本身也未被遮蔽，显明的法界是清净的，本来就安住于大智慧中。那是所有的相，也不是从我之外而来的，因为没有遮蔽和断绝因缘，所以不是常有的。什么都清楚地知道，是觉性智慧，是无分别。三心自然成就，是最殊胜的。无尽的庄严轮是容易理解的。凡是没有剩余的，就被称为圆满。那些因为三种相而认为是不同的，一切都是身语意，是无别的。无生如虚空，界限宽广如大海。像这样，没有不聚集于三事之中的，一切都是整体。那些随顺的，之前已经说过了。那些显现和声音，以及因为理由的自性，身和心是不生的，因为理解和分离的缘故是语，三心是明亮的，仅仅是觉性的缘故是生，因为一切的缘故，从一和多中解脱是意。那些没有抓住相的，是因为对大明点安立了名言，说没有一和多。那些本身因为大智慧的缘故，没有生为三，那些仅仅是名言的因由，也显示了心性的缘故，是不成立的，比如云聚在虚空中一样。说事物是不成立的。那本身的缘故，大智慧显现任何事物，也不是从那些之外而来的，比如大海的波浪一样，是精华菩提的身语意等显现。
English
It is like that. Therefore, because self-nature is unborn, it is called the speech of words, figures, and meanings. The self-nature of the three speeches is naturally accomplished, which is the most supreme. Those inexhaustible wheels of adornment are easy to understand because they are destroyed accordingly, so they are not spoken of. In the undifferentiated ultimate realm, the taste is one. The supreme mind, inexhaustible, adorned, and completely perfect. Like this, those who cling to characteristics, even if they are whole, are constant because they are permanent. Merely consciousness, so those are free from characteristics. Because everything is only mind-nature, all conditions are non-existent, this is unborn and undying wisdom, an uncreated body, unchanging, the ultimate truth untouched by a person. That itself is also unobscured, the clear realm of phenomena is pure, and originally abides in great wisdom. That is all characteristics, and it is not from other than myself, because there is no obscuration and cutting off of conditions, so it is not constant. Knowing everything clearly, it is awareness-wisdom, it is non-conceptual. The three minds are naturally accomplished, which is the most supreme. The inexhaustible wheel of adornment is easy to understand. Whatever has no remainder is called complete. Those who think they are different because of the three characteristics, everything is body, speech, and mind, which are undifferentiated. Unborn like the sky, the expanse is vast like the ocean. Like this, there is nothing that does not gather in the three things, everything is whole. Those that are in accordance have been said before. Those appearances and sounds, and because of the nature of reason, body and mind are unborn, because of understanding and separation, it is speech, the three minds are bright, only because of awareness it is born, because of everything, liberation from one and many is mind. Those who have not grasped the characteristics, it is because a name has been established for the great bindu, it is said that there is no one and many. Those themselves, because of great wisdom, are not born as three, those causes that are merely names, also show that because of mind-nature, it is not established, like clouds gathering in the sky. It is said that things are not established. Because of that itself, great wisdom manifests anything, and it is not from other than those, like the waves of the ocean, it is the essence, the body, speech, and mind of enlightenment, etc.