English
Five. From the three of field, body, and mind, arise place, body, and mind. In the revealing speech, three continuums arise. From the aspect of qualities, seventeen fives, one hundred and five, manifest. In the five root tantras of pith instructions, the means of showing the way things are and how delusion arises. The method of familiarization is generally the result. What is mainly added is divided into five. The twelve branches arise as five, which is the manner of the body and branches. Thus it is said. Second, in valid logic, with the three logics of impartial great equality, accomplishing the single bindu, and with the supreme logic of merging the expanse and wisdom, accomplishing the self-liberation of grasping and being grasped. First, there are two: a brief statement and a detailed explanation. First is: Essence and nature are great self. This is shown in one line. The ultimate valid reasoning that directly shows the nature of the mind of enlightenment as unobstructed is: self-awareness is clear without arising by nature, the nature of awareness appears as anything without ceasing, and the great self or great being establishes that appearance and emptiness are without difference, these three. From the Secret of Wisdom: The essence of the mind of enlightenment is not understood by inferior minds, but can be known by three logics. Essence is clear awareness, nature is awareness appearing as anything, self is appearance and emptiness without difference. The nature of what is to be proven is that delusion is known as the mind of enlightenment. Thus it is said. Second, there are three: the logic of self-luminous essence, the logic of all-appearing nature, and the logic of non-dual great self. First is: Unmoved, symbolizing, etc., are shown in three lines. That is, although it appears in various ways, symbolizing that it is unmoved from the way things are is its own logic. Because anything appears as an extreme, the meaning of the nature of things is not established as anything. Therefore, since it is not established as one side of an extreme, it is also uncertain that one side of an extreme appears, therefore awareness is clear without being obscured by extremes. From the realm of empowerment itself, the six continuums, all thoughts, and the passing away into sorrow, the mind of the victorious ones, the essence of complete bliss awareness without remainder, are clear in their natural, uncorrected state. The essence of complete, perfect, and unelaborated, the one gathering, the master of all without remainder, is free from the movement of conceptualization, the self-awareness free from the three times, without effort
Chinese
相续不断绝。种种分别念的相，如实不变即是明。安住转变是胜者大教言。这是它的意义。第二是，无错谬无改造等一颂两句所说，法性无错谬不可改造的自性之理是：不是在外境成立，内在觉性也没有间断。因此境识二者不是从内心产生，而是自显现的缘故。对此，最终显现的能取所取不可得，本体智慧本身无因无缘而自显现，因此外在所取的境不舍弃，内在能取的识不遮止，觉性的智慧本身不依赖因缘而显现一切且无定地明亮。因此，在智慧秘密中说：虽然执着于分析显现，但未改造的显现不是分析。是嬉戏幻化任运成，无勤幻化是大乐。是不变金刚坚固者。在未改造任运大成中，因无定而说是秘密。这是它的意义。第三是，大本体等一颂两句所说，本来自成的大本体显空无别的理是：显现大乐无勤和，无境且自明超越能指的空性二者，从本以来无有差别地证悟，一切法知为菩提心明点唯一，除此之外，远离一切显现和好坏的分别念，因此大本体安住于无始无终的深邃明澈无为的空性之中，只是假立名言而表示，在智慧秘密中说：以大本体的理，一切知为菩提心，无论如何安住也是法性。这样说道，自性中安住，因为安住显明为大本体，所以在秘密声续中说：此外应当善说，善知身之相，一切错乱一时止息。完全了知身之自性，把握明和空的界限。知本体而满足于空性，知自性则生不起分别念。知大本体，断除三界轮回的根本。这些
English
The continuum does not cease. Whatever the appearances of various thoughts, they are clear as they are, unchanging. Abiding in transformation is the great teaching of the Victorious Ones. This is its meaning. Secondly, "Without error, without fabrication," etc., is taught in one verse and two lines. The reason for the unerroneous and unmodifiable nature of reality is: it is not established in external objects, nor is there interruption in inner awareness. Therefore, the two, object and consciousness, do not arise from the mind; rather, they are self-appearing. In this, the grasping and the grasped of the final appearance are not found, and the essence of wisdom itself appears without cause or condition. Therefore, the external object of grasping is not abandoned, and the internal mind of grasping is not obstructed. The wisdom of awareness itself does not depend on causes and conditions, but appears in everything and is clearly without certainty. Therefore, in the Secret of Wisdom, it says: Although attached to analyzing appearances, uncorrected appearances are not analyzed. It is playful illusion, spontaneously accomplished. Effortless illusion is supreme bliss. It is the unchanging, powerful Vajra. In the uncorrected, spontaneously great accomplishment, it is said to be secret because it is indefinite. This is its meaning. Thirdly, "Great Essence," etc., is taught in one verse and two lines. The reason for the great essence of primordial, self-perfected, inseparable appearance and emptiness is: the appearance of great bliss, effortless, and the emptiness that is without object and self-aware, transcending conceptualization, are realized as being primordially inseparable. All phenomena are known as the single bindu of the mind of enlightenment. Apart from that, being free from all appearances and thoughts of good and bad, the great essence abides in the beginningless and endless, deep, clear, unconditioned emptiness. This is merely a designation and representation. In the Secret of Wisdom, it says: By the reason of the great essence, all is known as the mind of enlightenment. However it abides, it is the nature of reality. Thus it is said, abiding in its own nature, because abiding is clear as the great essence. Therefore, in the Secret Sound Tantra, it says: Furthermore, what should be well explained is that by fully knowing the characteristics of the body, all delusions cease at once. By fully knowing the nature of the body, the boundary between clarity and emptiness is grasped. By knowing the essence, one is satisfied with emptiness. By knowing the nature, non-thought arises. By knowing the great essence, the root of the three realms of samsara is cut off. These
Chinese
是自解脱的把握。无需造作而必定获得。如是，显现为明智智慧身的特征，其自性是无生、无灭、边解脱的体性，以无偏袒的自解脱之性，相续自然安住，是无有成为大自在之义。第二，以界智双运的殊胜理证，成立能取所取自解脱，以“境相如浪”等一颂来阐述。界与智的理证是：显现为境的诸法，如水之自性显现为波浪一般，自显现的境，其界性本自清净是因，由此，境之有者，无分别之智慧本身显现为果。界，是因；智，是果。二者体性非二，而合一，因此从能取所取的边解脱的大乐中，未舍弃能取所取，未修持唯一明点，依靠理证而观察，则将证悟意义法性。如前所说：界与智的理证是，界是清净之因，智是显明之果，合一故无能取所取。如是。第三，在相似的比量中，有与法性不符的错觉显现之比喻，以及与法性相符的自显现无偏袒之比喻两种。第一，例如绳索等以三句来阐述。也就是与意义不符的比喻是：例如，对于有法迷惑的心识而言，绳索显现为蛇，理证是绳索的特征不是蛇，因此生起执蛇之识是不真实的。如是立宗，在此也同样，显现为三种生起方式，但不是真实的。也就是这样：对于迷惑的心识而言，显现为三种生起方式的有法，执彼之识是不真实的，因为意义法性的特征不住于三种生起方式中。例如执绳为蛇一般。如是安立。第二是：相似的虚空等以两句来阐述。以功德的各个反面与实相相符的比喻是：虚空与大海和如意宝自在王等。宝性装饰中说：虚空大海如意宝，药物毒物生起日，黄金
English
Is the confidence of self-liberation. It is certain to be obtained without effort. Thus, the characteristic of appearing as the wisdom body of awareness is that its nature is the essence of unborn, unceasing, and liberation from extremes. With impartiality, the nature of self-liberation remains naturally stable in the continuum, which means there is no becoming a great self. Second, to establish the self-liberation of grasping and being grasped through the supreme reasoning of uniting the realm and wisdom, it is shown with one verse, such as "Appearances of objects like waves." The reasoning of the realm and wisdom is: The things that appear as objects are like the nature of water appearing as waves, the realm of self-appearance itself, being completely pure, is the cause. From that, the wisdom of the knower, the non-conceptual wisdom itself, appears as the result. Realm is the cause, and wisdom is the result. The two characteristics are not two but united as one, so in the great bliss of self-liberation from the extremes of grasping and being grasped, without abandoning grasping and being grasped, without cultivating the single bindu, by relying on reasoning and looking, the meaning of reality will be encountered. As before: The reasoning of realm and wisdom is that realm is the cause of purity, wisdom is clear as the result itself, united as one, there is no grasping. Thus. Third, in the similar valid example, there are two examples: the example of the appearance of delusion that is not in accordance with reality, and the example of the impartial self-appearance that is in accordance with reality. First, for example, the rope, etc., is explained in three lines. That is, the example that does not accord with the meaning is: For example, for a mind confused about a subject, a rope appears as a snake. The reason is that the characteristic of the rope is not a snake, so the consciousness that arises as grasping a snake is not true. As stated in the commitment, here too, it appears as three ways of arising, but it is not true. That is, like this: For a confused mind, the subject that appears as three ways of arising, the consciousness that grasps it is not true, because the characteristic of the meaning of reality does not abide in the three ways of arising. For example, like grasping a rope as a snake. Thus it is established. The second is: Similar space, etc., is explained in two lines. The example of each reverse aspect of qualities being in accordance with reality is: space, the ocean, and the wish-fulfilling jewel king, etc. In the Precious Ornament it says: Space, ocean, precious jewel, medicine, poison, arising sun, gold.
Chinese
如同那样无偏广大深邃，不思希望圆满因缘显现，功用显现明亮因缘稳固，功德部分各自皆相合。如是。那些譬喻也是意义法性一切平等广大周遍的总的方面的部分，一些部分各自也都相合。这些之外还有《珍珠鬘》中说：如是心性，满足所需如摩尼宝，圆满所需如宝库，所显现如明镜，无垢清明如智慧卵，显现种种如绸缎帐篷，无收放如大鹏鸟，见之功用圆满如狮子，深邃周遍如大海，自生解脱如虚空，一切所依如大地，于一切境类超胜。如是说，譬喻很多。第四，以那三者通达意义的方式是：一切皆于总相通达而安住。如是说所示。像那样，经、论、譬喻的三种量，一切皆于意义法性自性的显现的总相上通达，因此安住于殊胜的了知之方便。第二，以珍宝传承表示的方式作分别解说，如河流般圆满的上师对具缘者直接开示法性自性之方式作简略指示，以及对那表示之方便的词义深奥秘密作认识的口诀作广说，分二部分。第一部分是：自之自性等一颂二句所示。从那以后，以法性自之自性于自证中通达，以珍宝传承的明示的定解而现量了知之无上殊胜方便是如何呢？见之窍诀中说：经和上师的口诀是觉性的体验，以与智慧相合之量，以正直传承之方便的经，以此表示离戏圆满经二万颂，以此表示虚空周遍菩提心经，具缘者若离器过则决定，若决定为能仁之种姓则生起定解，对此深信不疑而以窍诀解脱，获得灌顶通达经义生起窍诀之觉性，对于自性离增益损减的成就上师，具缘离过之佛子弟子，以信心恭敬祈请而赐予慈悲，文字寻常