Chinese
自显不灭绝。以慈悲生起之方式圆满，故超越过失。又，对于不承认大圆满的任何宗派而言，如果对显空等任何都不承认，则如同无名变为有名。如果说，如果不是一方面，则会丧失一无所有的观点，要知道这是经文所说。在《般若波罗蜜多经》中说：有和无，这是无的法性。因为事物存在的状态，在任何自性上都不成立。又，对于像说大圆满断灭那样，认为只是显现唯心的方式而言，因为自性上的智慧断灭，所以认为是显现唯心。如果说，因为显现为显现心，所以智慧没有断灭，因为没有所知和能知，所以在仅仅是智慧的事物上，没有成立，那么，对于显现为唯心的显现，怎么能不灭绝呢？因为心不是真正的智慧。而且，如果在自性本来清净上显现智慧，则会变成戏论。因此，智慧从其自身来说是没有的，但从智慧的还灭来说，因为没有指向证悟知晓之分圆满的方面，如果那个智慧显现，则事物的实相与智慧一起，会变成境和有境。这样，智慧从其自身来说是断灭的，而且，因为是从本来就断灭的，所以不像外道的主张。这就像燃料耗尽，火焰断灭而不显现一样。如果想要显现，则会出现过失的理证。又，对于说大圆满是二取，认为错觉是突然产生的宗派，这是恶劣的宗派。因此，将主张仅仅用言辞表达，因为这是能依和所依的方式，所以是胜义谛超越戏论，并且是世俗谛显现的缘故。如是等等，以总摄的第二义，以四大实相认为自显而宣说，以九个内涵来宣说。现在，以总摄的第三义，对于无垢大圆满，以自己的主张用言辞来确定，进行宣说，以六个内涵来宣说，第一，大圆满是远离作为，从本来就清净的自己的实相。虽然智慧明显地显现，但宣说超越相状，从那时起，聚集的太阳
English
Self-arisen without cessation. Perfected in the manner of arising from compassion, thus transcending faults. Furthermore, for any school that does not accept the Great Perfection, if they do not accept anything such as appearance and emptiness, it is like a nameless thing becoming named. If it is said that if it is not one-sided, then the view of having nothing will be lost, know that this is what the scriptures say. In the Prajnaparamita Sutra, it says: "Existence and non-existence, this is the nature of non-existence." Because the way things exist is not established in any essence. Furthermore, for the way of thinking that the Great Perfection is said to be discontinuous, and that it is considered to be mere mind, because the essence of wisdom is discontinuous, it is considered to be mere appearance of mind. If it is said that because it appears as apparent mind, wisdom is not discontinuous, because there is no object of knowledge and subject of knowledge, and therefore there is no establishment of things in mere wisdom, then how can the appearance of mere mind not cease? Because mind is not true wisdom. Moreover, if wisdom appears in the essence of original purity, it will become proliferation. Therefore, wisdom is non-existent from its own side, but from the reversal of wisdom, it is not directed towards the aspect of perfecting the knowing part. If that wisdom appears, then the reality of things together with wisdom will become object and subject. In this way, wisdom is discontinuous from its own side, and because it is discontinuous from the beginning, it is not like the assertions of outsiders. This is like the fuel being exhausted and the flame ceasing and not appearing. If one wants it to appear, then the reasoning of harm will come. Furthermore, for the school that says the Great Perfection is dualistic and considers illusion to be sudden, this is a bad school. Therefore, stating the assertion merely in words is the way of support and supported, so it is the ultimate truth beyond elaboration, and it is because it appears in conventional terms. Thus, etc., with the second meaning of summarizing, it is taught with nine inner meanings by considering the four great realities as self-arisen. Now, with the third meaning of summarizing, for the stainless Great Perfection, it is taught to establish with one's own assertions in words, it is taught with six inner meanings, the first, the Great Perfection is the reality of one's own being, free from action and pure from the beginning. Although wisdom appears manifestly, it is taught to transcend characteristics, from then on, the assembled sun
Chinese
如是等等开示，如所宣说之教言皆已明示。以“嗟！”之声呼唤觉醒，以“太阳聚集之大菩萨”之名呼唤，教诫说：“若未先知本初清净之实相，则此支分实乃另一支分。”于下文中所示之智慧，实乃以三种方式，以词语开示本初清净之基之差别，此乃基位圆满智慧之理。然此智慧并非显现之作者，乃于觉知无止息之分位而安立。若无此智慧，则佛陀之觉知分位将成空，故将堕入断灭之过失。然此智慧乃安住，然不欲其显现。因其安住，故觉知于自位而明晰。因其不显现，故空性之自性非可确定执取之物。然此智慧于何者不显现耶？于未从烦恼中清净之所化众生不显现。若然，于已从烦恼中清净者显现耶？于已从烦恼中清净者，仅可于安住之分位显现，然非自性自体。因何不显现耶？因非自性自体故不显现。何者不显现耶？此智慧于能取与所取不显现。然亦于施设名言之自在中，意指本体之智慧为空性，自性光明，大悲安住于觉性之分位，而非空性断灭，光明有相。因非知识觉知之行境，故于空性之层面，以本体本初清净之智慧，远离无明等迷惑、习气、行、识，以及眼与色等十二缘起支，故本体之智慧安住于未曾经历迷惑之境，故已超越确定迷惑之范畴。又于光明之层面，以自性任运成就之智慧，此乃从无明而生之迷惑，从行而生之迷惑，以及从识而生之迷惑等等，因远离迷惑之染污对自性任运成就之损害，故无利益与成就。又于觉性显现无止息之层面，以大悲周遍之智慧，三种智慧并非他体，因于空明觉之精要中，一切皆显现为关联于唯一法界，故法性本初清净之自性
English
Thus and so forth were taught, and all the instructions that were given have been clearly explained. Calling out with "Kyema!", and calling out with the name "Great Bodhisattva, Gathering of Suns," he advised, "If you do not first know the reality of primordial purity, then this branch is truly just another branch." The wisdom that is shown below is truly in three ways, verbally showing the distinction of the basis of primordial purity, this is the way of the wisdom that is complete in the base. However, this wisdom is not the maker of appearances, but is established in the aspect of unceasing awareness. If there were no such wisdom, then the aspect of the Buddha's awareness would be empty, and so it would fall into the fault of annihilation. However, this wisdom abides, but it is not desired that it appear. Because it abides, awareness is clear in its own place. Because it does not appear, the essence of emptiness is not something that can be definitely grasped. However, to whom does this not appear? It does not appear to those who are to be tamed who have not been purified of karma. If so, does it appear to those who have been purified of karma? To those who have been purified of karma, it can only appear in the aspect of abiding, but it is not self-existent by nature. Why does it not appear? Because it is not self-existent by nature, it does not appear. What does not appear? That wisdom does not appear in the apprehended or the apprehender. However, also in the freedom of applying terms, it is intended that the wisdom of essence is emptiness, the nature is luminosity, and great compassion abides in the aspect of awareness, but it is not that emptiness is annihilation, and luminosity is limited. Because it is not the object of knowledge and awareness, therefore, on the level of emptiness, with the wisdom of essence, primordial purity, it is free from the defilements of delusion such as ignorance, formations, and consciousness, and the twelve links such as eye and form, therefore, the wisdom of essence abides in a state that has never experienced delusion, and so it has transcended the scope of determining delusion. Also, on the level of luminosity, with the wisdom of self-existing perfection, this is the delusion that arises from ignorance, the delusion that arises from formations, and the delusion that arises from consciousness, etc., because it is free from the harm of the defilements of delusion to self-existing perfection in nature, therefore there is no benefit or accomplishment. Also, on the level of unceasing manifestation of awareness, with the wisdom of all-pervading compassion, the three wisdoms are not different entities, because in the essence of emptiness, luminosity, and awareness, everything appears to be connected to the single dharmadhatu, therefore the nature of reality, the self of primordial purity
Chinese
是无分别且无二元的。如果将如此这般与三智无离地安住之状态，暂时以言词象征性地确定下来。当没有戏论、言词和心的错乱时，三智也是指安住的状态。因为没有显现，所以如此这般，在自性清净中，从智慧自己的体性中，真实地没有智慧，并且依靠它的身，也因为身体的终结而没有。因此，从智慧和身所产生的五光也没有，因此没有执着于它的五种颜色之分，也没有执着于二十五种颜色之分，与执着于二十五种颜色者从一开始就分离，称为基。那么，它存在于空性中吗？如果认为仅仅是空性，并且空性在任何体性中也不成立，那么，作为唯一原因的无明，以及俱生、遍计所执的无明，以及从它们产生的错乱，六根本烦恼，二十随烦恼，五遍行等等，心和心所产生的烦恼的体性和分类的相，从一开始就不可能存在。对于本初清净，还用说什么呢，是不存在的。那么，它们都到哪里去了呢？如果从功德显现的方式来衡量，从本初清净的自性显现中，根本没有显现或执着于它的相状。因为那个智慧也没有显现，并且作为基而存在，所以不会显现在显现中。从安住的方式来说，五智的部分，执着于五种颜色为自显现。仅仅是安住和存在，就是自明的，所以称为有智慧。如果将这三智应用于个人的相续，因为安住在空明觉性的精华中，所以，知晓和觉性的部分都完整地安住在基上，所以在有情众生的时候也安住。如果领悟了那个意义，就是成佛。因为从一开始就是清净的，所以没有指向这个地方的目标，因此，执着不存于心中。因为不存于心中，所以没有任何外在所取的境，包括分别和观察。如此安住，因此，无论内外，都没有分别的执着，甚至连细微的能取和所取都没有。没有境色，没有有境的智慧，在超越光明的法性原始状态中，安住于基的状态没有停止。在基上
English
It is without separation and non-dual. If such a state of being inseparably with the three wisdoms is temporarily established with words as a symbol, when there is no elaboration, words, and mental confusion, the three wisdoms also refer to the state of abiding. Because there is no appearance, so in this way, in the primordially pure nature, from the very essence of wisdom, there is truly no wisdom, and the body that relies on it is also absent due to the end of the body. Therefore, the five lights that arise from wisdom and the body are also absent, so there is no aspect of clinging to its five colors, nor is there an aspect of clinging to the twenty-five colors, and those who cling to the twenty-five colors are separated from the beginning, called the ground. Then, does it exist in emptiness? If one thinks it is merely emptiness, and emptiness is not established in any essence, then, ignorance as the sole cause, as well as co-emergent and imputed ignorance, and the confusions that arise from them, the six root afflictions, the twenty secondary afflictions, the five omnipresent ones, etc., the nature and classification of afflictions arising from mind and mental factors are impossible from the beginning. What need is there to mention primordial purity, it does not exist. Then, where have they all gone? If measured from the perspective of how qualities manifest, from the manifestation of the very nature of primordial purity, there is no manifestation or clinging to its characteristics at all. Because that wisdom also has no manifestation and exists as the ground, it does not appear in manifestation. From the perspective of abiding, the part of the five wisdoms clings to the five colors as self-appearance. Merely abiding and existing is self-luminous, so it is called having wisdom. If these three wisdoms are applied to the individual's continuum, because they abide in the essence of emptiness and clarity, the parts of knowing and awareness are completely abiding on the ground, so they also abide during the time of sentient beings. If one realizes that meaning, it is becoming a Buddha. Because it is pure from the beginning, there is no object to aim at in this place, therefore, clinging does not abide in the mind. Because it does not abide in the mind, there is no external object to be grasped, including conceptualization and observation. Abiding in this way, therefore, whether inside or outside, there is no clinging to conceptualization, not even the slightest grasper and grasped. Without the object of color and the wisdom of the subject, in the original state of the nature of reality beyond light, the state of abiding on the ground does not cease. On the ground