English
Thus, in the self-originated state, due to ignorance clinging to self, and from the aspect of appearing as other, causal attachment leads to the inverted five afflictions, resulting in sentient beings of the desire realm, form realm, and formless realm. For example, like the sky, without beginning or middle, primordially pure (ཀ), without the need for causes (ཁ) to create, inherently (ག) accomplished. Destructive causes cannot destroy it, and it does not change at any time or place. (ཅ) Without inside or outside, inherently clear, it pervades all sentient beings. The resultant form arises from this or continuously arises, the arising is vast, the support is great, the dependence is much, the place is vast, therefore it is great (ཆ), the four elements of earth, water, fire, and wind all gather like the sky. Thus, all phenomena that appear lack true self-nature, and are primordially pure. Due to the force of karma, in samsara, here, these afflictions, such as attachment and aversion, without deliberate effort, naturally arise as the king of self-origination. (ག) The mind of enlightenment, which transcends all symbols, names, metaphors, etc., is not influenced by delusion, but is inherently spontaneously perfect, without the pain of effort, it is the body of great bliss. Without abandoning anything, vast and pervading all, therefore it is great, it is the body of great bliss. From the beginning, never having experienced confusion, therefore it is pure, it is the Dharmakaya. To this, it is impossible to think with conceptual mind, it is free from the object of meditation. In the nature of not thinking about anything, without striving with hope and fear, rest in relaxation. Without gathering inward, without scattering outward, rest in the natural state where faults arise and subside on their own. The essence of the realization of all the Buddhadharma is gathered here, this is the unborn nature, free from causes and conditions, therefore there is no change. Suffering, origin, cessation, and path, the four noble truths, with sixteen aspects, are inseparable from the cause of realization—the knowledge of forbearance and wisdom, therefore it is a Hearer. Inherently spontaneously perfect, therefore there is no need to accumulate the two accumulations of merit and wisdom. Never having experienced confusion, therefore it is pure, there is no need to purify the two obscurations of afflictions and knowledge, therefore it is liberated from the Samadhi of a Bodhisattva. The three families of the pure lineage of self-nature of confusion are all complete here. Five kinds of manifest enlightenment, four kinds of playful illusion, are the thought of nine.
Chinese
恒常的支分不能成就果实，本来就是如此，佛陀已经自然成就。对于取舍、内外、见行上下有所执着，不能确定方向的人，不能成就果实。将四种天神视为仆从，远离勤作，从能仁的禅定中解脱。对于无论如何都无法描绘的心之自性，以无二的智慧方便，无法描绘的安乐，即是玛哈（梵文：Mahā，汉语：大）。对于远离因果偏颇的觉性，显现是法界，念头是智慧，没有因和果，因此从阿努（梵文：Anu，汉语：微细）中解脱。由于没有勤作果实，因此也不依赖于产生一切的五大。在广阔无垠的虚空中成佛，身语意也不执着于思维的所依。从物质中返回，如果不以觉性的心识和心所来观察，不以智慧和理智来分析，就会安住在自性本然的状态中。由于远离言说，因此从原始以来，通过耳根没有听到他人的法性，对此的证悟非常吉祥。由于没有在意识的境中成立，因此远离思虑的智慧，因此同样是吉祥的。如果以心之觉性证悟无境自明，那么心之证悟的功德和衡量标准是不可思议的。在解脱知识的相续时，如果没有用听闻的词句来解脱，那么就能用知识的理智来显现。听闻专注于名相，思考专注于二者，禅修专注于意义，三者依次产生奇妙，增长，没有偏颇，证悟如同月亮、星星和太阳。在如同虚空边际的续部中，为了如此证悟无二，从大圆满的经文中确定听闻，听闻如同月亮般宣说。对于意义的分析，确定与不确定，取舍的思考如同星星。确定清明、平等、没有分别，禅修如同太阳般宣说。如此等等。菩提心的自性是任运成就的三者，低劣根性的人无法用心识的声量来衡量，那么用什么来证悟呢？应当用三种理智来衡量而知晓，不动的象征，鹅的理智，是觉性显现一切
English
The limbs of permanence do not accomplish the fruit. From the very beginning, it is so, and the Buddha has spontaneously accomplished it. Those who are attached to acceptance and rejection, inner and outer, view and conduct, higher and lower, and cannot determine a direction, do not accomplish the fruit. Regarding the four classes of gods as servants, being free from effort, one is liberated from the samadhi of the Able One. For that nature of mind that cannot be depicted in any way, with non-dual wisdom and means, the bliss that cannot be depicted is Maha (Sanskrit: Mahā, Chinese: Great). For the awareness that is free from the bias of cause and effect, appearance is the dharmadhatu, thoughts are wisdom, there is no cause and effect, therefore one is liberated from Anu (Sanskrit: Anu, Chinese: Subtle). Since there is no effort to produce the fruit, one does not rely on the five elements that produce everything. Having become enlightened in the vast expanse of space, one does not attach the support of thought to body, speech, and mind. Returning from matter, if one does not examine with the mind of awareness and mental factors, and does not analyze with wisdom and reason, one will naturally abide in the state of one's own nature. Since it is free from expression, from the very beginning, having realized the nature of reality without hearing it from others through the ear consciousness, is extremely virtuous. Since it is not established in the realm of consciousness, it is free from the wisdom of thought, therefore it is likewise virtuous. If one realizes the self-illuminating without object through the awareness of mind, then the qualities and measure of the realization of mind are inconceivable. In liberating the continuum of knowledge, if one does not liberate it with the words of hearing, then one can manifest it with the reason of knowledge itself. Hearing focuses on names, thinking focuses on both, meditation focuses on meaning, the three sequentially generate wonder, increase, without bias, realization is like the moon, stars, and sun. In the tantra that is equal to the extent of space, in order to realize non-duality in this way, by definitely hearing from the texts of Dzogchen, hearing is explained as being like the moon. Analyzing the meaning, definite and indefinite, thinking of acceptance and rejection is like the stars. Definitely clear, equal, without concepts, meditation is explained as being like the sun. And so on. The nature of bodhicitta is the three that are spontaneously accomplished. Inferior beings cannot measure it with the sound measure of mind, so how is it realized? It should be known by measuring with the three reasons. The symbol of immovability, the reason of the goose, is awareness appearing as anything.
Chinese
在任何地方都不确定的显现，无误、无造作的自性之理是，觉性的自显现以任何方式都不会停止地显现，因为是智慧的自显现，所以能取所取不会停止。大自在无有分别，是没有将显现和空性执着为不同的分别念。以理成立之事的自性证悟是，没有错乱的消除，而将一切认知为菩提心。以一个大自在之理，将一切知晓为唯一的明点菩提心，无论如何安住，对外境显现好坏的分别念，都不会成立，仅仅是法性。法界和智慧之理是，法界是不停止的，境是不停止的，显现为境的那些是自显现中清净的因，觉性是不分别的，智慧显现为果，二者体性无二，合一，因此能取所取没有被边执所染污。༈ 如此，菩提心的自性和所诠释的例子和所诠释的意义，以及能知之理四者，应知晓第二品之义。如是说。出自《智慧秘密续》，菩提心品第二。༈ 之后，金刚萨埵向如来毗卢遮那佛如此请问：您以无与伦比的秘密语而成为语狮子，大圆满无勤的教法在您的心中圆满。不分别地利益，以慈爱怙主，无戏论地平等周遍，以悲心之路，以卓越的殊胜，对于具足真实心髓福分，聚集于此的极多眷属之会众，所说的菩提心五种自性，它们是如何的境，请您开示秘密。如是祈请。༈ 远离真如的戏论痛苦，获得安乐，从二障中解脱而逝世，彼作是开示。༈ 续部的导师三身。༈ 普作王十四品中说：从我所生的三身导师，我的三种自性不显示，秘密。安住于我的三时诸佛，我的自性不显示，作为秘密。聚集于我的所有眷属会众，我的自性
English
The clarity that is not fixed in any place. The reason for the unmistaken, unfabricated nature is that the self-appearance of awareness appears without ceasing in any way. Since it is the self-appearance of wisdom, grasping and the grasped do not cease. The great self that is without separation is the absence of the thought that grasps appearance and emptiness as different. Understanding the nature of things to be proven by reason is to recognize everything as the mind of enlightenment without the elimination of delusion. By the reason of one great self, knowing everything as a single bindu, the mind of enlightenment, the thought of good and bad appearances of others, no matter how it abides, is not established, but is only the nature of reality. The reason for the expanse and wisdom is that the expanse is unceasing, the objects are unceasing, and those that appear as objects are the cause of purification in self-appearance. Awareness is non-conceptual, and wisdom is clear as the fruit itself. Since the two are not two characteristics, they are united as one, so grasping and the grasped are not tainted by extremes. ༈ Thus, the nature of the mind of enlightenment, the example that represents it, the meaning that is represented, and the reason that makes it known, these four, should be understood as the meaning of the second chapter. Thus it is said. From the Secret Tantra of Wisdom, the Second Chapter on the Mind of Enlightenment. ༈ Then, the Bodhisattva Vajra asked the Tathagata Vairochana this: "You are the lion of speech because of your incomparable secret speech. The teaching of the Great Perfection, effortless, is complete in your heart. You benefit without discriminating, with love, the protector, equally pervading without elaboration, with the path of compassion, with excellent superiority, to the assembly gathered here, possessing the fortune of the true essence, the five natures of the mind of enlightenment that were spoken, how are they objects? Please reveal the secret." Thus he requested. ༈ Having attained bliss by being free from the pain of elaboration in suchness, having passed away by being liberated from the two obscurations, he gave this teaching. ༈ The teacher of the tantra, the three bodies. ༈ From the Fourteenth Chapter of the All-Creating King: "To the teacher of the three bodies that arise from me, the three natures of me are not shown, secret. To the Buddhas of the three times abiding in me, my nature is not shown, kept secret. To all the assemblies of retinues gathered in me, my nature"
Chinese
我所造的三界众生，我不显示我的自性，而是保密。具有三者和勤奋的八个阶段的乘法，在意义上是颠倒的、遥远的、有常断的三者，以及业力所致的六道众生，对于这些，因为没有如实证悟自住的智慧，所以显示为秘密。 自身本性的显现，未经道修饰而达到究竟，是法身。自明觉的大乐，未经勤奋修习而达到究竟，是报身。正是由于他的慈悲，为了六道众生的利益，显现为化身。 法身如虚空般遍布，没有边际，无余地遍及一切。所调伏和安住的净土是显现的器和存在的情，一切都是。过去、未来和现在，三世的一切诸佛。 “ཀྱི་”这个词用于原因、来源、执着和种姓的意义，即欲界、色界、无色界三界的无余一切众生。都聚集在未经修饰的法身的眷属中。生起次第和圆满次第，脱离了它们的名称，以加持力宣说三个次第的教法。由于不可言说和不可思议，秘密的胜者们赞颂，无尽的宝藏之库被视为珍宝。通过见到法性无分别智慧的象征，理解并证悟。一切都显现为无戏论的菩提心。因此，轮回和涅槃的一切都聚集于此，并且由于证悟和未证悟的因缘而增长。因此，我说轮回和涅槃的一切都聚集于法身的眷属中。对于法身，无论刹那或偏袒，都不会有任何改变。虽然是不恒常的一切的基础，但由于没有任何偏颇而未经修饰，本来就是自生的，这是自性的常，是从断灭常和相续常中解脱出来的。法身没有原因和条件，因此是自生的，没有边际的戏论。智慧如海的集合，在证悟法身的面上，无戏论地显现。因此，由于安住于自身，加持不会有任何阻碍，所以用加持来宣说。 报身是全知的自明觉大乐本身。具有身相和