Chinese
自身显现具有五种伟大之处，即：无余、无漏的五种法生起，以及五者所摄的一切法，从大自在的本体圆满中，无边无际地在法界中成佛的伟大之处。从那之中，边和业障自然清净，因为在法界中自性清净，所以显现为五大。也是因为自证的显现中，自然而然地成为大智慧，这就是显现成佛的伟大之处，也是国王的行为。成为大自在而成佛的伟大之处，是因为自证圆满于大自在智慧。因此，成佛的伟大之处是，五大原本无需寻找五种姓，自然成就。成佛之事也是此事物之法的自性。从一切到一切处都没有成佛的伟大之处是，原本就是大空性菩提心的自性，甚至连称为“佛”的名称也已解脱。那也是从瑜伽成就的教证中所说：谁在法界中成佛，这显现为五大的诸位，是五大相续的薄伽梵，是慈悲象征的佛，自性周遍一切处，如所愿和所愿显现，通过自性空性来展示相见。显现成佛之事，是虚空界中无边无际的法界，三界有形和无形的一切，一切方位的身体和处所，一切机会的空有之处。出现了这五句词。大自在成佛是：容纳一切、摇曳不定、普贤，承担一切、自然美好、智慧之身，聚集一切、平等结合、禅定，消除障碍、胜观、智慧之光，无碍、不愚痴、所知圆满。因此，成佛是：将天空显现为各种形象，土地是不动的金刚持，火是具有宝生，水是柔软清澈、显现无边，风是能知、不食鬼。哪里没有成佛呢？一切皆空，本自成佛，它周遍而不混杂，就是成佛本身，不造作，本自成佛，五大薄伽梵。如是说。虚空大铁疏中说，是指心髓菩提心。
English
It is clear in itself and possesses five great qualities: the five dharmas that arise without remainder or omission, and all the dharmas gathered by the five, from the completeness of the essence of the great self-existent, without limit, is the greatness of becoming enlightened in the realm of dharma. From that very thing, the edges and karmic obscurations are naturally purified, and because it is self-purified in the realm of dharma, it also appears as the five great elements. Also, because it naturally becomes great wisdom in the manifestation of self-awareness, that is the greatness of manifest enlightenment, and it is also the conduct of a king. The greatness of becoming enlightened as the great self-existent is because self-awareness is perfected in the great self-existent wisdom. Therefore, the greatness of becoming enlightened is that the five elements are naturally accomplished without seeking the five families from the beginning. The act of becoming enlightened is also the nature of this very thing's dharma. The greatness of not becoming enlightened from everything to everything is that, from the very beginning, it is the nature of the great emptiness, the mind of enlightenment, and even the mere term "Buddha" is liberated. That is also from the words of the accomplished yogi: Those who become enlightened in the realm of dharma, these who appear as the five great ones, are the continuous lords of the elements, that Buddha who is the symbol of compassion, abides pervading all of nature, appears as desired and as wished, and shows meeting through the emptiness of nature. The act of manifest enlightenment is the limitless realm of dharma in the space of the sky, all of the three realms, both with and without form, the body and place of all directions, the empty and existent place of all opportunities. These five phrases appear. The enlightenment of the great self-existent is: all-encompassing, wavering, Samantabhadra, all-sustaining, naturally beautiful, the form of wisdom, all-gathering, equally uniting, samadhi, dispelling obscurations, vipassanā, the blazing of wisdom, unobstructed, not ignorant, the perfection of knowable things. Therefore, enlightenment is: making the sky appear in various forms, the earth is the immovable Vajradhara, fire is endowed with Ratnasambhava, water is soft and clear, appearance is limitless, wind is knowing and does not eat demons. Where is there no enlightenment? Everything is empty, primordially enlightened, it is pervasive and unmixed, it is enlightenment itself, uncreated, primordially enlightened, the five great lords. Thus it appears. In the commentary on the great iron sky, it says that it refers to the heart essence, the mind of enlightenment.
Chinese
因此，具有五种伟大的功德而安住。因此，这是非常殊胜的。对于这样伟大的自性，从能见和所见中解脱，没有任何执着才是最高的见地。如果看不到这样的意义，那么危险是：现在的一些执着的人会说，如果一切都是我，那还需要修什么呢？这样说是自性，是如来藏的密意。因为人们无法看到它，所以必须修，努力奋斗才能成佛。有些人因为自己的恶劣经验而说，他们放弃了拐杖而用手杖支撑，最终崩溃了。这是为什么呢？因为佛就是我，没有从其他地方获得希望的时候。大鹏鸟经中说：本来佛的自性就显现存在，就像影子和形体一样，会产生分别念。因此，又会成为烦恼的基础。顶峰自然经中说：本来自性就是显现的佛，从哪里向谁祈祷成佛呢？就像迷途的动物追逐海市蜃楼一样。因此，有缘分的弟子们，以无所求的方式来证悟的伟大方法是：以喜悦来触碰，请求并像对待心一样珍视。其中，比丘尼根嘎玛的自生智慧的见解是生灭之理。以事物自身历史的理证来概括的所有法，也从原始以来就是自生智慧，在自然脱离因缘的体性中成佛，内外没有分别，像虚空的光一样，大智慧自然显现。其中，十功德中说：地、水、火、风，以及世间的器情，一切都是自性智慧的法界，除此之外没有智慧。像这样的大智慧，自然脱离了对境，因此没有见者的执着。例如，虚空不会分别和执着虚空。大鹏鸟经中说：自生智慧不分别，普遍如实存在。十功德中说：没有言说、见和行为，没有见地的见地，这才是最殊胜的见地。以及虚空之王经中说：根识没有自己的智慧，脱离了对境。
English
Therefore, it abides possessing the five great qualities. Thus, it is particularly excellent. For such a great essence, being liberated from the seer and the seen, having no attachment to anything is the supreme view. If one does not see such meaning, the danger is: some people nowadays who are attached will say, if everything is me, then what need is there to practice? Saying so is the nature, it is the intention of the Tathagatagarbha. Because people cannot see it, it is necessary to practice, to strive and endeavor to become a Buddha. Some people, because of their own bad experiences, say that they abandon the crutch and support themselves with a staff, and eventually collapse. Why is that? Because the Buddha is me, there is no time to obtain hope from elsewhere. In the Garuda scripture, it says: Originally, the Buddha's essence is manifestly present, just like a shadow and a form, conceptualization arises towards it. Therefore, it will again become the basis of afflictions. In the Spontaneous Peak scripture, it says: Originally, the essence itself is the manifest Buddha, from where and to whom does one pray to become a Buddha? It is like a bewildered animal chasing a mirage. Therefore, the great method by which fortunate disciples realize through the very absence of anything to seek is: to touch with joy, to request and to cherish it like the heart. Among them, the view of the self-born wisdom of the Bhikshuni Kundga Ma is the logic of arising and ceasing. All phenomena gathered by the logic of the history of things themselves, also from the beginning, are self-born wisdom, having become enlightened in the nature of naturally separated causes and conditions, without inner and outer, like the light of the sky, great wisdom naturally manifests. Among them, the ten qualities say: earth, water, fire, and wind, as well as the world's vessel and essence, all are the realm of self-nature wisdom, there is no wisdom other than that. Such great wisdom naturally transcends the object of experience, therefore there is no grasping of the seer. For example, the sky does not conceptualize or grasp the sky. The Garuda says: Self-born wisdom does not conceptualize, it abides universally as it is. The ten qualities say: There is no speaking, seeing, or doing, the seeing without seeing, this is the only supreme seeing. And the King of Space says: The senses have no mind of their own, they are free from the object of experience.
Chinese
因此，不对境作意。它的特征是，在“彻底领悟的口诀”中说：有无、常断等任何相，来去都不执着，并且远离，像这样是不可言说的。在《大鹏经》中说：自生智慧本身也脱离了言辞的边际。如果它本身就是自性，那又对什么作意，又见什么呢？什么也不分别。在那里面说：自生于境中，恒时如是安住。没有能见到奇妙的境，于彼没有能见的眼。对什么都不能听闻，脱离一切诠释。那么，生起各种各样的因缘有什么过失呢？如果有人问，明明是现量的量，回答说：了悟因缘的自性，因缘本身就像太阳和光芒一样，是自生智慧，所以不可舍弃。从因缘而生。仅仅自性在任何地方也没有生起，所以是智慧金刚。《虚空大隆经》中说：因本身是金刚。缘也是，和它相同。哦！因为不生，所以没有怖畏。这样说了。《虚空王经》中说：如意智慧，法界无边际，无有显现，超越言说。这样说。像那样的大智慧是无边际的，因为不是短暂的空性。在《安乐妙布》中说：如水树腐烂的中心一样，不是永远没有，如苏利耶的光和旃扎一样，从无有之事物中生出精华。通过这个意义，不需寻找功德之聚，自然显现。它是圆满、包容和遍布的，奇妙的是经中说：我的菩提心是微妙而无漏的，脱离种子，无尘，脱离尘垢而无垢染，安住于善逝和一切有情心中。这样说。如果对这样的意义通达精深，那么，显现为恶劣行境的这个本身，就是佛地，是证悟的巨大功德。那也是在那里面说：例如，领悟菩提心奇妙的意义是，跳跃和跳跃的山，珍宝的山，更大的珍宝，也以猫眼石羊毛许的光芒，那座山全部和珍宝的山全部都显现为猫眼石。同样，菩提心空性精华智慧于虚空中嬉戏的这个是奇妙的，三界
English
Therefore, one does not fixate on objects. Its characteristic is that in the instruction of 'Thoroughly Understanding the Oral Instructions,' it says: Without employing or clinging to any characteristics such as existence or non-existence, permanence or annihilation, coming or going, it is inexpressible in this way. In the Great Garuda it says: Even self-arisen wisdom is free from the limits of words. If that itself is the nature, then what is fixated upon and what is seen? Nothing is conceptualized. In that itself, it says: Self-arisen, it abides always as it is in the realm. There is no object of wondrous sight, and in that, there is no eye of sight. It is not appropriate to hear anything, and it is free from all designations. Then, what is the fault of arising in various causes and conditions? If one asks, since it is also present as a valid means of direct perception, the answer is: Understanding the nature of causes and conditions, and the causes and conditions themselves, like the sun and its rays, are self-arisen wisdom, so they cannot be abandoned. It arises from causes and conditions. Just that nature does not arise anywhere, so it is wisdom vajra. In the Great Expanse of Space it says: The cause itself is vajra. The condition is also the same as that. Oh! Because it is unborn, there is no fear. Thus it is said. In the King of Space it says: Wish-fulfilling wisdom, the expanse is limitless, without appearance, beyond expression. Thus it appears. Such great wisdom is said to be limitless, because it is not a temporary emptiness. In the Blissful Arrangement it says: Like the heartwood of a rotten water tree, it is not eternally non-existent, like the light of Surya and Chandra, essence arises from non-existent things. Through this meaning, without seeking the accumulation of qualities, it arises naturally. It is round, encompassing, and pervasive, and wonderfully, the scripture says: My bodhicitta is subtle and without outflows, free from seeds, without dust, free from dust and therefore without stain, abiding in the Sugata and all sentient beings. Thus it appears. If one deeply understands such a meaning, then this very thing that appears as a bad field of activity is the Buddha-ground, the great quality of realization. That also says in that itself: For example, understanding the wondrous meaning of bodhicitta is like the mountain of jumps and leaps, the mountain of jewels, and even the larger jewel, with the light of a lapis lazuli sheep's wool, that mountain entirely and the mountain of jewels entirely appear as lapis lazuli. Similarly, this bodhicitta, the essence of emptiness, wisdom playing in space, is wondrous, the three realms
Chinese
也视其为珍宝，三有也应视为珍宝。像这样没有确定的把握，想要智慧在境上生起并显现，努力使智慧的意义显明，这是错误的。以自生的智慧寻找自生的智慧，譬如药本身寻找医生一样，陷入痛苦的罗网中。《大虚空》中说：因孩童的欺骗而产生错谬，犹如药本身寻找医生。对于从中解脱，也应如此理解。总结的理由是：殊胜大瑜伽的宗义认为，器世界是不造作的宫殿，有情世界六道众生以自生金刚光成佛。三界身语意的自性，烦恼转化为法性，痛苦自然成就为大乐，遮障自燃为智慧，生死转为永恒的“卐”字，衰老退化转为不迁变的体性而本来成佛，那又何必立即去寻找呢？这样的意义是将众生安置于佛位，利生之事本来已经完成。自生本性中，诸佛圆满无别，坛城本来已经建立。三千世界是完全解脱的自性，供养本来已经献上。无论做什么都是佛的事业，没有不是普贤王如来的事业，所以行持本来已经行持。一切都无执无念地自显为大智慧，所以见解已经证悟。在大乐的境界中，三时无有生灭，所以禅修已经完成。无论怎么做，都不会超越大明点，所以誓言已经守护。自然圆满，没有留下其他意义，所以修持已经完成。显现存在自显为身和智慧，所以已经获得成就。三身菩提心自性，所以积聚已经圆满。三时平等性的风未曾衰减，所以成就已经开始。自生智慧之王不可行进，所以已经镇压地基。一切都融入大自性中，所以灌顶已经圆满。这样，不舍弃边际的智慧与任何事物都不相杂，所以遮障已经清净。无论显现什么都是手印的体性，所以手印已经束缚。