English
I am uncreated, the mandala of non-action. The outline is not round, accompanied by invisible rays. The emanation of the Dharmakaya appears as a non-colored continuum. The wisdom that is not a body appears as a face and hand gestures. Furthermore, the meaning of all of these being gathered into one is that the essence is primordially pure, and because the basis for what is to be taught is not established, the limits of the expressive words are exhausted. What is its characteristic? Because the reality of the basis of things abides, and the forms of faces and hands are invisible in that Dharmakaya, it is not distinguished by the wise. Therefore, it is not taken as a body to be adopted. If it is said that it is not a body, then it only abides as a body and is not abandoned. If it is asked whether it involves conceptualization, it does not conceptualize the various activities of the mind. If it is asked whether there is a part of grasping and being grasped, it does not grasp as an appearance of different objects. If it is asked whether it is not stable and is samsara, delusion does not abide in different objects. That very nature does not change the nature of reason itself. To whom does such a nature belong? It is not visible to all appearances without the guru's instructions. Furthermore, because emptiness is beyond categories and free from grasping, it is not clear to those who have not practiced it. Because such a nature does not require effort or accomplishment, it is not made by the great calculation of original liberation. If there is no effort or exertion, is there no benefit for others? The compassion of spontaneously pure nature does not abandon sentient beings in any realm. If it is not beyond memory and thought, because there is no memory and thought that holds to one's own continuum, it does not think of any dualistic consciousness. Furthermore, if one does not know the ground of the appearance of objects, no one will recognize it. If it is asked whether it has an end, it abides without end or middle, completely transparent, and is transparent without clinging to anything. If it is asked whether it is an infinite annihilation, it is clear as the self-radiance of the five wisdoms, so in the non-empty appearance, the qualities of the five wisdoms arise spontaneously, and one's own self in its own nature, with emptiness, the mixture of coarse objects, has no encounter with the limits of names and words. Its own nature abides clearly and without bias, so the limit of existence, things, and the limit of non-existence, without cause and effect, are in essence beyond the two extremes of permanence and annihilation. That awareness manifestly remembers
Chinese
所有见解和禅修的本质，在于自相续中不忘失陀罗尼。因为如此的法性，依赖于上师的口诀，法界与觉性无二无别而显现，所以，法性现量本身的道上，无法安立任何心识思辨的言辞。因此，对于不可言说的法性，用诸多表诠之词来修饰的处所，原本就远离，称为超离言思的法性。其中，三种无明的因原本就不存在，并且自性清净，因此，无需以外内密咒的生起次第来生起，原本就在自觉的体性中圆满。如此，因为无明等等的因自性清净，所以，与遮蔽的四大要素之缘完全分离，因此，从以见解束缚于我的垢染，以及同样的行持，和以禅修束缚于我的垢染中，都无有作为和勤作而超离。如果说：基无相，从而开示了智慧的安住方式。现在顺便开示法界和法性的自性，任何都不存在，并且超离二取显现，即以“无边无中无所缘”等等来开示。也就是，存在的边际，实有之物，以及不存在的任何事物，常有的实物，和断灭的边际，因缘等等都不存在，因此，于中心执著也完全不住留等等，也无有所缘。那本身，因为没有了知的分显现，所以，认为显现的红白轮是外境实有，以及认为不存在，任何都没有，并且从法性本然中显现明亮，因此，五根识的行止之分，对于境不存在任何决断，所以，心自明自显现仅仅如此，连名字也不存在。因此，密咒师生起本尊身，大手印，也是以法性无基之要点而无有。如此，因为在原本实有的安住方式上无有本尊，所以，根本无误的根本咒，以及生起之缘，以及施作，以及念诵，以及修持，以及用于事业的咒语，也并非存在于法性自身的体性中。因此，因为无有法，所以对于智慧和分别念，从一切名言中原本就超离言思。如此的自觉无有声音，所以嗔恨执着于自相续
English
The essence of all views and meditations lies in possessing the Dharani of non-forgetfulness in one's own continuum. Because suchness depends on the guru's oral instructions, the indivisibility of the expanse and awareness, it appears. Therefore, on the path of the direct perception of suchness itself, there is no way to impose mental fabrications of words. Therefore, for the inexpressible suchness, the place adorned with many expressive words is originally free, and it is called the suchness that transcends speech and thought. In it, the cause of the three kinds of ignorance is originally non-existent, and it is self-purified. Therefore, without generating through the generation stages of outer and inner mantras, it is originally complete in the nature of self-awareness. Thus, because the cause of ignorance and so on is self-purified, it is completely separated from the conditions of the four obscuring elements. Therefore, from the defilements of being bound to self by view, and similarly by conduct, and from the defilements of being bound to self by meditation, all are transcended without effort or accomplishment. If it is said: the basis is without characteristics, thus showing the way of abiding in wisdom. Now, incidentally, it is shown that the essence of the dharmadhatu and the nature of suchness itself do not exist, and that it transcends dualistic appearance, which is shown by "without end, without center, without object." That is, the limit of existence, things that exist, and anything that does not exist, permanent things, and the limit of annihilation, causes and conditions, and so on do not exist. Therefore, clinging to the center does not remain at all, and there is no object to focus on. That itself, because there is no part that knows and appears, therefore, the wheel of white and red appearances is considered to be real outside, and it is considered to be non-existent, and nothing exists, and it is clear from the nature of suchness. Therefore, the division of the five sense consciousnesses, the part of going and returning, there is no judgment on the object, so the mind is self-aware and self-illuminating, and even the name does not exist. Therefore, the secret mantra practitioners generate the deity's body, the great mudra, which is also non-existent due to the key point of the groundlessness of suchness. Thus, because there is no deity in the original way of abiding, the root mantra that is not mistaken, and the cause of generation, and the one who bestows, and the recitation, and the accomplishment, and the mantra used for activities, are not present in the nature of suchness itself. Therefore, because there is no dharma, from all the expressions of names in wisdom and conceptual thought, it is originally beyond speech and thought. Such self-awareness has no sound, so hatred clings to one's own continuum.
Chinese
敬礼！如此这般，在自明法身中显现，由于没有分别念习气的身体，也没有智慧幻化的身体，也没有珍宝秘密的身体这三者，所以是无身之身，是身体中的至上者。因此，从三身束缚中解脱。同样，法身没有智慧的眼睛、耳朵、鼻子、舌头和身体的感官，报身也没有光明的五种感官，化身也没有智慧的五种感官。为什么没有呢？因为智慧无法安立，仅仅是觉知而无阻碍地存在。光明不是自性，只是作为对境而存在，所以不是觉性的自性。智慧仅仅是不存在，而是觉知在内在显现。因此，显现具有空性的精华，空性具有智慧的精华，智慧具有觉性的精华，精华存在于三重结构中。如果存在五种感官，那么显现就被称为眼睛的显现，被称为对境，即色、耳朵的声音、鼻子的气味、舌头的味道和身体的触觉等显现，那么安立三身就没有必要了。如果智慧等在口眼中显现，那么智慧的五种感官的对境是什么？如果对境是光明，那么就与报身没有区别。如果不是那样的对境，那么就与三界没有区别，所以极不合理。关于我的地界的回答现在也有所阐述，这些都是为了让喜欢事物的人们进入而考虑的，但并非是真实情况。如果光明的感官有对境产生，那么粗大的就会变成物质，而不是那样的就无法找到。智慧的对境是法，如果法有五种对境产生，那么就会变成有情众生，所以是不行的。因此，对境和感官在任何地方都不成立。为什么知道没有成立呢？因为真实而言，法不是通过思考而成立的。因此，在法不存在的情况下，三身也不可能成立，感官和对境也不会显现。为什么不显现呢？因为没有法，所以没有三界轮回的名称。因为没有它，涅槃的身体和智慧也不可能存在。如果存在，那么就会有依赖于它的轮回存在，所以无法达到尽头。因此，轮回和涅槃都没有成立。如此这般，外境的
English
Homage! Thus, in the self-aware Dharmakaya, since there is no body of conceptual habitual tendencies, nor a body of wisdom's illusion, nor the three bodies of the precious secret body, it is the bodyless body, the supreme of bodies. Thus, it is liberated from the bonds of the three bodies. Similarly, the Dharmakaya does not have the sense faculties of wisdom's eyes, ears, nose, tongue, and body. The Sambhogakaya does not have the five sense faculties of light alone. The Nirmanakaya does not have the five sense faculties of wisdom. Why are they absent? Because wisdom cannot be established, it merely abides as unobstructed awareness. Light is not its essence, it exists merely as an object, so it is not the essence of awareness. Wisdom is merely non-existent, but awareness is present in inner clarity. Thus, clarity has the essence of emptiness, emptiness has the essence of wisdom, wisdom has the essence of awareness, and the essence abides in a triple structure. If there were five sense faculties, then appearance would be called the appearance of the eye, called an object, such as forms, the sound of the ear, the smell of the nose, the taste of the tongue, and the tactile sensations of the body. Then there would be no need to establish the three bodies. If wisdom and so on are clear in the mouth and eyes, then what is the object of those five sense faculties of wisdom? If the object is light, then there is no difference from the Sambhogakaya. If it is not that kind of object, then there is no difference from the three realms, so it is utterly unreasonable. The answer regarding my ground has also been explained now. These are intended for those who delight in objects to enter, but it is not the true reality. If the sense faculty of light has an object arising, then the coarse will become substance, and what is not that cannot be found. The object of wisdom is Dharma, but if Dharma has five objects arising, then it will become a sentient being, so it is not possible. Therefore, neither object nor sense faculty is established anywhere. How is it known that they are not established? Because in truth, Dharma is not established by thought. Therefore, in the absence of Dharma, the three bodies cannot be established, and neither sense faculties nor objects appear. Why do they not appear? Because there is no Dharma, so there is no name for the three realms of samsara. Because it does not exist, neither the body of Nirvana nor wisdom alone can exist. If it exists, then there will be a samsara dependent on it, so the end cannot be reached. Therefore, neither samsara nor nirvana is established. Thus, external objects
Chinese
因为没有任何显现，所以称为自身本然清明。何处？内外分别念和执着，以及执持各种二元显现的心，在所知境上也是不存在的。因此，导师普贤王如来我并不存在，我的轮卡和过去又怎么可能存在呢？因此，因为没有法和补特伽罗，所以称为法性自圆满之地。因为没有外境，所以内自之觉性智慧也并不存在。因为那本身不存在，秘密身也不存在，所以称为脱离修持要诀的法性。之后，对于本体本来清净的那个基，善业也无法救护的要诀，是因为超越了习气的边际。也如是说：不着如虚空之自性，虚空脱离生起之本身。如是。即使行持十不善业，也没有沾染不善业的异熟果报的要诀是，因为自生之智慧不住于业的边际。也如是说：如果为业所转，则无有自生之智慧。如是。对于那样的法性，没有命根的要诀是，因为超越了生死二者之界限。也如是说：断命、不予取、邪淫。如是。断除之对境是，因为法性超越了能作所作，所以断除之境的对境和断除之物的对境二者都不存在。对于那样的法性，自心完全清净的那个，因为没有可作和可修的，所以没有因福德之积聚，因为没有可得和可取的，所以没有果智慧之积聚。等等，所以没有容器和积聚之处。因为什么不存在呢？因为佛也不存在，众生也不存在。因此，因为处所自续没有安立，所以导师普贤王如来我本身也不存在。对于那样的，因为没有教导之方便，所以没有听闻者之眷属。因此，没有佛和众生二者之境，过去未来现在三时也不存在。如是，第二，在法界和法性自身之体性上，开示了什么也不存在且超越二元显现。现在，是第三，开示无有之法性自身之安住方式，因此，对于“因此什么也不存在”等