English
Therefore, suffering, even if established, wherever it is, approaches in an instant, so it is merely suffering. There is not, that is itself. Furthermore, in explaining the meaning of the words, it is said that its oral instructions and scriptural authority, on the object of attachment, in the mind with illusory substances, the self with the characteristic of self-continuity is not established, although it appears, because it is mind, everything is self-nature, therefore there is no self. Because it is unborn, appearance is emptiness, when afflictions appear and slightly increase, because it is not established, therefore appearance is emptiness, liberated from the middle and the three ends, truly without error, is the root of non-dual dharma. Although it does not move from the realm of self-nature, it accomplishes the benefit of each individual to be tamed, this is the great mudra of speech. Thus, from illusion, it appears as five meanings, self-awareness manifests as five illusions, because there is no distinction in the two truths, if controlled by samadhi, it will manifest as five wisdoms, this is the great mudra of mind. Thus it is said. Understanding the Vajra realm as one cause is also. It says in the text: The accomplishment of the reasoning of the great sovereign Buddhas, with all sentient beings, and all that is expressed, are one in the nature of meaning, that is the self-nature of body, speech, and mind. Thus it is said. The reasoning of the oral instructions, in the ten qualities of the teacher Garab Dorje, in the pillar of the reasoning of the great sovereign, it says: The view of Maha Yoga is that all Buddhas and sentient beings, and all that is expressed, are one in the nature of non-duality, therefore it is the self-nature of body, speech, and mind. Thus it is said, because it is established by scriptural authority and oral instructions, therefore understand without confusing with wisdom. That is to say, body, speech, and mind are not seen as the body, speech, and mind of the form body, because the essence is one, liberated from many, the characteristics are one, but appear as three, therefore it is the meaning of non-distinction. It says in the Heart Essence: The nature of mind is the reasoning of being separated from one and many, the mandala of speech, speech is the mandala of body, non-distinct, thus completely. Thus it is said, it appears as not being other, that is also not done by the Buddhas, or like something created by sentient beings, nor is it temporarily conjectured by the practitioner, but it is also the measure of realizing that all dharmas are originally enlightened as body, speech, and mind, with self-awareness, scriptural authority, and realization reaching the ultimate, it is also not relying on the words of oral instructions, nor is it contemplating the meaning, but the profound meaning itself.
Chinese
现在以智慧来衡量，获得把握称为见解证悟。见解鬘中说：现量证悟是指，不依赖于经文和口诀的只言片语，也不与经文和口诀相违背，而是以自己的智慧现量证悟。如是等等，要知道像这样意义的论述在下文也会出现。那么，既然这样身语意圆满成佛，在修习的时候，是修习一个，还是修习三个呢？如果这样问，该如何回答？所作的回答是，不执着于境和有境，修习者的觉性本身就是从身语意边解脱的自性。因此，心中也这样确定，除了自明之外什么也不想，因为数量的相状没有断绝分离，所以身语意也是如此。这样回答道。像这样，不证悟而显现的是身，声音是语，不作意是意，仅仅是这样认为，是低劣根器的外道瑜伽士。他们没有见到这个意义。例如，眼睛专注于看，就像用眼睛看到月亮一样。另一方面，莲花生大师说，一切法都观为自明菩提心中成佛的论理是，对于事物稳固的本体认识为一，也有三种量。动摇的觉性，无论显现什么，那些显现都不是自生的。例如，本体是金子，虽然是一个，但如果交给铁匠的手来制作，就会变成器皿、装饰品和佛像等。那些东西，名字不同，形状不同，但本体是一样的。是做容器，是做装饰，是从中挖掘福德。如果用铜等来做，就会显现为恶臭的容器，如果做成佛像和瓶子，就会显现为美好的供养处。就像金子是一个一样，一切法都是自己的觉性，轮回和涅槃的种姓相续不断，如果对菩提心不证悟，那么它就会显现为身体和痛苦的法，以及各种各样的事物。证悟的道理会显现为身语意的印等。然而，仅仅是从一个基上证悟和不证悟的显现而已。四种菩提心也没有确定任何体性，好坏事物的法都在自明中显现。那也是汇集于一个大自性的理由和本体唯一的教证。
English
Now, measuring with wisdom, gaining certainty is called understanding realization of view. In the Garland of Views, it says: "Manifest realization means not relying solely on the words of scriptures and instructions, nor contradicting scriptures and instructions, but realizing manifestly with one's own wisdom." Such things, know that discussions with such meanings will also appear below. So, since in this way body, speech, and mind are fully enlightened, when practicing, do we practice one, or do we practice three? If asked this, how should we answer? The answer given is that it does not fixate on the object and the subject, the practitioner's own awareness is the nature of being liberated from the limits of body, speech, and mind. Therefore, the mind also decides in this way, not thinking of anything other than self-clarity, because the aspect of number is not interrupted or separated, so body, speech, and mind are also the same. Thus, it is answered. Like that, what appears without realization is the body, sound is speech, and non-conceptualization is mind, merely thinking that is the case is for inferior faculties, external yogis. They have not seen this meaning. For example, focusing the eyes on seeing is like seeing the moon with the eyes. In another way, Padmasambhava said that the doctrine of viewing all phenomena as enlightened in one's own awareness, the Bodhicitta, is that there are also three valid cognitions for realizing that the essence of things is stable and one. The moving awareness, whatever appears, all those appearances are not self-caused. For example, the substance is gold, although it is one, if it is entrusted to the actions of a blacksmith's hands, it will be transformed into vessels, ornaments, and statues. Those things, although the names are different and the shapes are different, are one in that. It makes vessels, it makes ornaments, it digs up merit. If made of copper and so on, it appears as a foul-smelling container, but if made into a statue and a vase, it appears as a good place of offering. Just as gold is one, all phenomena are one lineage of one's own awareness, the continuity of samsara and nirvana is unbroken. If one does not realize Bodhicitta, then it will appear as the body and the law of suffering, and various things. The reasoning of realization will appear as the mudras of body, speech, and mind, and so on. However, it is only the appearance of realization and non-realization from one basis. The four Bodhicittas are also not definite in any characteristic, and the laws of good and bad things are clear in self-awareness. That is also the reason for gathering into one great self and the scriptural authority of one substance.
Chinese
《金刚布置》中说：比如金子只有一种，形状和样子却各不相同，因此有了各自的名称。虽然名称各异，但金子的本质却是一样的。同样，心的自性，由于迷惑与不迷惑的差别，无论显现为怎样的九种景象，虽然显现，但心外无他。又如《秘密集会》中说：在事物自身历史的根据中，各自证悟自心时，那就是佛陀菩提。那就是大种。那就是三界。《金刚萨埵幻化网》中说：显现于根境的一切，这些境并非真实存在，只是阿赖耶识的显现。万物皆如虚空。又说：六道轮回的身体显现，是与分别念相符的业的显现。殊胜金刚身的光明显现，是与（光明）相符的智慧的自显现。口诀中说：明与无明的因的差别，导致轮回与解脱显现为因和果。如是说。总而言之，就心的法性而言，就像眼睛看不见眼睛一样，心自己无法认识自己，因为它不在行为的范围之内，无法检验。因此，这也被称为俱生无明。它使人轮回。如此通达意义的方式是，找到无法从他处寻找的意义，以不见的方式见到意义。虽然不见，但所见之义与见无异，是行为的自净。因此，心性本身是由经和诀窍二者所证实的。那么，菩提心的名相和自性是怎样的呢？用是否存在的道理来分析自己的觉性菩提心。没有男女，没有种姓血统，没有形状颜色的形相。也没有那些布置。普遍而光明，没有可指定的名相。什么也不分别，不做作，不造作，不考察，不执著，不掺杂。它的根据是：《金刚萨埵幻化网》中广说的自性根据的教证是：如此显现的诸法，都不是有碍之法，而是无分别的自明光明的觉性。仅此而已。以及，菩提心
English
In the Vajra Arrangement, it says: For example, gold is one, but shapes and forms are different. Because of this, they are known by separate names. Although they are known, the essence of gold is one. Likewise, from the nature of mind, due to the difference between delusion and non-delusion, however the nine appearances appear there, although they appear, nothing other than mind is perceived. It also appears in the Secret Assembly: In the reason of the history of things themselves, when one realizes one's own mind separately, that is the Buddha's enlightenment. That is the great elements. That is the three worlds. From the Vajrasattva Illusion Net: All that appears in the realm of the senses, these realms are not existent, but are the Alaya consciousness itself. Various things are like space. And: The body appearance of the six realms of samsara, the actions that accord with conceptualization appear. The supreme body, the light appearance of the Vajra, is the self-appearance of the wisdom that accords with it. From the instructions: The difference between the cause of knowledge and ignorance, samsara and liberation appear as cause and effect. It is said. In short, as for the nature of mind, just as the eye does not see the eye, the mind itself does not recognize itself, because it is not within the scope of action and cannot be examined. Therefore, this is also called co-emergent ignorance. It causes cyclic existence. Thus, the way to realize the meaning is to find the meanings that cannot be sought from elsewhere, and to see the meaning in a way that does not see. Although not seen, the meanings seen are no different from seeing, and are the self-purification of action. Therefore, the mind itself is proven by both scripture and instructions. So, what is the name and self-nature of Bodhicitta? Analyze your own awareness, Bodhicitta, with the reasoning of whether it exists or not. Without male or female, without lineage, without form or color. There is also no arrangement of those. Pervasive and clear, without identifiable characteristics. Not thinking about anything, uncreated, unmade, unexamined, ungrasped, unadulterated. Its reason is: The proof of the nature of the Vajrasattva Illusion Net, which is widely spoken of, is: All the phenomena that appear in this way are not phenomena with obstacles, but are the self-luminous awareness of non-conceptualization. That's all. And, Bodhicitta
Chinese
其体性是：非男非女亦非阴阳人，非有相非种姓，非颜色非形状，非处所亦非任何物。如是说。菩提心之乘是，周遍一切不住着，非颜色形状亦非任何种姓。如是说。《观鬘论》中说：法自性的根据，一切皆是瑜伽的光明，自性已超越痛苦。如是等等宣说了。这些等等，在伟大的瑜伽续部中广说。如是自己的觉性，也不是将界作为对境的觉性，其本身也是法界，因为体性不可把握，且无边际可寻。续部中说：界与界之智慧，仅是自明而已。如是说。那么，菩提的意义如何寻找？菩提心从何处寻找呢？若从有中寻，则成增益谤；若从无中寻，则成诽谤；若从有无二者寻，则成非所说。与此所说之义结合起来，若不错谬地从有中寻找，则与外道常见相同，虽然自明非空好，但将无有之体性执为有，则成为增益之见。若认为是无有，则与外道断见相同，如同说菩提心无有任何阻碍般地不存在，则成为诽谤之见。若说二者皆非，则成为非所说。如是提问时，回答说：自明觉性菩提心，非是二者，亦非舍弃二者，应从一切之自性中寻找。一切之自性，是自明觉性无有止息，故非断见，亦非常见，于任何显现皆不作分别念，此即是也。因此，自明觉性菩提心是不错谬的真如。对此应深信不疑。堪布·昂的《波拉拉》中说：诸佛密意的意趣，伟大的瑜伽是不二的方便与智慧之见。如是说。彼等的宗派是，一切皆从自明觉性菩提心的体性中成佛，任何事物皆无有阻碍地生起是方便，于此基础上，从自身体性是如何的角度出发。