Chinese
据说，仅仅用“空”这个名称来区分，真谛就会消失于二元对立之中。 “无聚无散之界胜妙广大”是指，器情圆满为果的三者，也因心性之故，显现空性二者不二，因非造作故无聚无散，因功德自然成就故，称为平等性之界。此即体性和功德二者无量安住，是为一切之基故，是为因之因。“四大之神变无数”是指，因其广大和作为所依，故为“大”，地等是从心性中产生的，故为心的神变。此即因果无别之故，显现为菩提自性。这些神变是“从生而来”，意思是说，三门、五蕴、十八界等无数显现是果，是从四大显现的。 “若能辨析，则归于生之果”是指，如果用智慧详细辨析这些果的因和因的因，那么四大就变成了菩提之果，没有轮回之法。经中说：“从因清净而清净，自显之果从最初，圣者之自性圆满于因。” 那么，什么是因呢？经中说，从四大产生的诸法，没有不是从五身产生的。因此，从一切到一切，没有一样不是变成了五身，所以，没有一样不是变成了佛。 那么，因的自性和作用是什么呢？“生的特征无常，生的自性非造作，生的自性无所缘，生的功德知且解。” 又说：“五生的聚合，显示了法界的大游戏。” 那么，从因显现为果的方式是什么呢？经中说：“通达导师之义于生，以具方便我之加持，这些仅显现为生，义上也没有比这更多的显示。” 这样说的。 “此无死之大药甘露”是指，然而，生的因，菩提心，是清净菩提的虚空，它的神变是器情
English
It is said that merely distinguishing with the name "emptiness" causes the two truths to be lost in duality. "The supreme, vast realm of non-gathering and non-scattering" means that the three aspects of the vessel, essence, and fruit are complete, and also because of the nature of mind, the appearance and emptiness are non-dual. Because it is not made, there is no gathering or separation. Because the qualities are spontaneously accomplished, it is called the realm of equality. That itself, with its essence and qualities abiding limitlessly, is the basis of all, therefore it is the cause of the cause. "The countless miracles of the four great elements" means that because of its vastness and being the support, it is "great." Earth and so on arise from the nature of mind, therefore it is a miracle of mind. That itself is shown as the nature of enlightenment because cause and effect are inseparable. The miracles of those are said to be "transformed from the elements," meaning that the countless appearances of the three doors, aggregates, realms, and sense bases are the fruit, appearing from the four elements. "If investigated and understood, it is gathered into the fruit of the elements," meaning that if the cause of those fruits and the cause of the cause are thoroughly investigated with wisdom, the four elements become the fruit of enlightenment, without the dharma of samsara. The scripture says, "Purity from the cause is pure, the self-appearing fruit from the beginning, the nature of the noble ones is perfected in the cause." What is the cause? The scripture says that all the dharmas arising from the four elements are not without arising from the five bodies. Therefore, from all to all, there is not one that has not become the five bodies, so there is not one that has not become a Buddha. What is the nature and function of the cause? "The characteristic of the elements is impermanence, the nature of the elements is unconditioned, the nature of the elements is without object, the quality of the elements is knowing and understanding." It also says, "By the combination of the five elements, the great play of the Dharmadhatu is shown." What is the way in which the cause appears as the fruit? It is said, "Understanding the meaning of the teacher in the elements, by the blessing of my skillful means, these are merely shown as elements, and there is no more to be shown than that in meaning." That's how it is said. "This great nectar of deathless medicine" means that the cause of the elements, the mind of enlightenment, is the space of pure enlightenment, and its miracle is the vessel and essence.
Chinese
一切众生于身与智慧中成佛，无有生死之患，是为良药，已说无有勤作。所示之事物，乃菩提心因果无二，已述完毕。本自圆满，故不需从他处勤作。如是说，彼者不作勤作而任运成就，故无有从他处依赖之说。不如理作意者，以其隔离故，施设为不具。为使彼等具有，一切之因一，法界性中等。如是说，若问所许之生起与从生起所变之物无有异因者为何？乃是法界，以其自性之故即是菩提。彼亦如经云：我较诸生更早生，一切皆我所作，一切皆从我所生。又如诸经云：因即是自心，大种从续流中清净。如是说。因果随顺乃是自性，故以未寻得差别而施设名相。因此，为显示从因清净故，无从他处来，何处亦不能去。如是说，断除一切他因，乃是自性本初生起，自性未成立者，以宗派亦不可衡量故，显示无有迁变的处所。为显示于三时中亦不应于现时之邪见自性上妄加诽谤故，一切自性于菩提心中明。如是说，以因果二者之自性于一物中清净故，虽说为身与智慧，然亦以不执著自性故，一切边皆远离，以无有丝毫遮蔽故，轮回从因清净而说。若思因清净则另一清净为何耶？有寂方便之自性，胜者之父。如是说，以二物所摄持，物之体性不杂染即是明，且以能成办义利之故亦是方便，彼等为大智慧之故，一切皆随顺显现乃是智者。以彼之自性即是彼故乃是自性，彼即是大智慧之义之色等随顺之果，于见者之心中后显现者，如生起次第之
English
All beings attain Buddhahood in body and wisdom, free from the suffering of birth and death, which is the best medicine, and it is said to be without effort. The object shown is that the Bodhicitta, cause and effect, are non-dual, which has already been explained. Since it is complete from the beginning, there is no need to strive from elsewhere. That is to say, it is spontaneously accomplished without effort, so there is no dependence on anything else. Those who do not properly direct their minds are labeled as lacking because of their separation. In order to make them complete, the one cause of all is equal in the nature of the Dharmadhatu. It is said, if asked what is accepted as having no different cause for the arising and the things transformed from the arising, it is the Dharmadhatu, which by its nature is Bodhi. That is also as the scripture says: I arose earlier than the elements, all is done by me, all is born from me. And also as the scriptures say: The cause is one's own mind, the great elements are purified from the lineage. Thus it arises. Cause and effect are in accordance with nature, so names are given because no difference is found. Therefore, to show purity from the cause, there is no coming from elsewhere, and it is impossible to go anywhere. It is said, cutting off all other causes, it is the self-nature that arises from the beginning. Since the self-nature is not established, the tenets are also immeasurable, so it is shown that there is no place for change. To show that one should not falsely accuse the nature of present wrong views in the three times, all natures are clear in the Bodhicitta. It is said, because the nature of both cause and effect is pure in one thing, although it is said to be body and wisdom, it is also because of not grasping the self-nature, all extremes are separated, and because there is no obscuration at all, samsara is said to be pure from the cause. If one thinks, if the cause is pure, what is the other purity? The nature of existence and peace is the method, the father of the Victorious Ones. It is said, that which is gathered by two things, the nature of the thing is not mixed, that is clear, and also because it can accomplish the benefit, it is also the method. Because of that great wisdom, all that appears in accordance is the wise. Because its nature is that, it is the nature. That itself is the result in accordance with the meaning of great wisdom, such as form, which appears later in the mind of the viewer, such as the generation stage.
Chinese
是词语。 其中，无自性是母之界。名为：为了显示那些远离了坚固性，所以随顺之。而且，因为一切的自性是心性，如意显现之自性。因为如是性，一切法自性空，本来远离一切戏论，如果寻找本体则完全不可得。那些自性不确定，是因为观者的力量而产生差别，所以是众生之母。为了大圆满，所以说不是观者的一方。具有方便和智慧，无不聚集。名为：因此，即使是一个事物，也具有两种解释，因为不是二，所以细微的也不可见。一切也只是两种真谛，如大地和面容一般。以思维的方式，显示了不可说为彼或异的道理。 具有方便和智慧相连之自性。身语意之手印不可思议。名为：此时，两种真谛不是二，因为完全舍弃了两个名称。方便和智慧被认为是同一个本体，如名称和相一般。本体既不是方便，也不是智慧，所以显示了菩提心性超越了词语和文字。虽然名言中显现无数，但那些本体显现和自性不成立，以及如是不成立，以及那些不相异，总摄一切是：以状态确定地显示为身语意。从根本上就是超越数量的。不超出那些，并以圆满手印印持。说是无尽庄严之轮。那些也如名称一般，什么也不成立。或者认为仅仅承认众多就是随顺了因明。法界是唯一的因，无论自性显现为何，一切都聚集在两种菩提的自性中。名为：在法界中说是成立的。确定地承认是任运自成的自性。而且，自己的本体不成立即是母，因为一切的因是不相异的，所以说是唯一的。以成立自性和自性不合理的理路，因为是相互依赖的，所以是互为因果。
English
These are words. Among them, the absence of inherent existence is the realm of the Mother. It is called: To show that those are free from permanence, therefore, it follows accordingly. Moreover, because the nature of all is mind itself, the self that appears as desired. Because of suchness, all phenomena are empty of inherent existence, and are originally free from all elaborations, so if one searches for the essence, it is completely unattainable. The uncertain nature of those is the mother of all, because differences arise due to the power of the observer. For the sake of the Great Perfection, it is said that it is not on one side of the observer. Possessing skillful means and wisdom, there is nothing that is not gathered. It is called: Therefore, even if it is a single object, it possesses two explanations, and because it is non-dual, even the subtle is invisible. All are only the two truths, like the earth and the face. In the manner of thought, it shows the principle of not being able to say it is that or other. Possessing the nature of being connected with skillful means and wisdom. The mudras of body, speech, and mind are inconceivable. It is called: At this time, the two truths are not two, because both names are completely abandoned in all. Skillful means and wisdom are considered to be the same essence, like name and sign. The essence is neither skillful means nor wisdom, so it shows that the nature of Bodhicitta transcends words and letters. Although countless appearances appear in terminology, the essence of those appearances and the non-establishment of inherent existence, and the non-establishment of suchness, and those not being different, summarizing all is: It is definitely shown as body, speech, and mind by the state. From the root, it is beyond number. Not exceeding those, and sealed with the complete mudra. It is said to be the wheel of inexhaustible adornment. Those also, like names, nothing is established. Or, thinking that merely acknowledging many is following after reasoning. The Dharmadhatu is the single cause, no matter what the nature appears as, all are gathered in the nature of the two Bodhisattvas. It is called: It is established to be spoken of in the Dharmadhatu. It is definitely acknowledged as the spontaneously accomplished nature. Moreover, one's own essence not being established is the Mother, because the cause of all is not different, so it is said to be the only one. With the reasoning of establishing the unreasonableness of self and nature, because they are interdependent, they are mutually cause and effect.
Chinese
因此，就某种情况而言，他说道。在见解方面，承认是不同的。就另一方面而言，因为没有成就过，所以他说它是空虚的。其他一些人说，菩提心二者涵盖了一切，这不是就某种情况而言的道理。因为所要成就的是菩提，而菩提本身可以用自性和本性的名称来表示为二。但在这种情况下，这些只是假名，只是作为进入的本体来表示。如果说本体是唯一的，那么在关联的情况下，所说的是已经成就的。如果两者都是任运成就的，那么两者都不是，所以是任运成就的自性。即使是圆满，也是因为它的本体，所以被称为聚集。总之，他们说这些是通过原因和结果而清净的。即使通过随顺的道理，从某种情况出发进行假立和成就，但如果按照法性的道理，那么按照规律，清净二者也被说成是像用黄金制作工艺品一样可以移动，这被说成是没有过失的。然而，如果认为涅槃只是假立的，因此获得也没有意义，成就也没有意义，对此产生怀疑。 虚空清净广阔之大海， 出现之星宿众多不可思。 诸如此类说道。在四种虚空中，这里所说的法称所说的虚空，因为远离边、中、形状和颜色等，所以获得了“界”的名称。它本身，云彩消散后是清净的，所有的行星和星星都任运成就地安住于此。它本身在其他地方被划分为区域，显现为具备，这是什么呢？被称为大海。大海能够容纳所有的河流，所以是广阔的。它本身因为没有流入的河流，所以没有浑浊，因此安住于清净之中。在其中显现为具备的是，无论多少星宿，小到极微，都显现为圆满完整。 同样，虚空等同大自在之意。 这是说，随顺的意义是什么呢？如果说佛陀的意念中圆满了功德，虽然没有差别，但这不是就某种情况而言的道理。因为虚空是聚集的，所以是如是性的大智慧。广大无边际被称为等同。一切都拥有自主