English
Therefore, since it can be determined by the word "appearance," it is called "wisdom." Since wisdom does not exist as a substance, whether directly or indirectly, therefore, from the opposite of wisdom, it exists in the part of appearance. Therefore, from the perspective of emptiness, merely saying that there is no wisdom is just an addition to the appearance, and the appearance itself is pure. This refers to the limitation of "there is not either." However, from the perspective of truth, it is not so. For example, just as the existence of the sun cannot deny the sun's rays, and the rays naturally arise. The fundamentally pure nature will naturally appear to those who are purified from the object to be tamed. Moreover, the manifester and the manifested part have no effort of their own. Because there is no actual effort of making. Since there is no effort from the beginning, and no one has made it, the way of appearance is pure, and the three bodies appear inseparably. From the beginning, wisdom and the knowable appear without distinction in their own nature. Moreover, this appearance is not a qualified emptiness, not having an object to be grasped. For example, just as light arises from the sun, for the sun itself, there is no difference between the appearance and non-appearance of light. Similarly, wisdom arises naturally, not made by the nature of reality itself. The nature of reality itself appears in this way from the beginning. If there are not the two wisdoms of knowing the suchness and knowing the extent, then what is the difference from material existence such as earth, water, fire, and wind? Because here there is only the manifesting part of knowledge, and there is no experience. If there is not even the manifesting part, then it becomes matter. If the experiencing part exists, then there is no difference from the Mind-Only school. If it is said that it is not like matter, but is emptiness, then either it will completely become a nihilistic emptiness. Therefore, wisdom is not interrupted. From the opposite of wisdom, it is merely appearance, and it is understood from the perspective of the reality of things themselves. For one's own benefit, from the perspective of the reality of the nature of things, it is understood that it is unwavering in the three times. Moreover, it has no direct or indirect action on anything. Therefore, since it knows the meaning of fundamental purity as it is, it is called wisdom. Moreover, wisdom itself, from the perspective of its own nature, is not merely knowing, but also the two form bodies of compassion.
Chinese
从[本初]状态中示现慈悲力的显现方式是：因此，一切智者等所开示的是，因此，一切显现，一切智者以化身示现清净与不清净的刹土，如置于掌中的湿庵摩罗果般了知所摄之器情世界。使所化众生的心愿皆得圆满。报身佛以一切智智的慈悲分显现，从自生语的六字中发出本音，触及舌根，于一刹那了知无量所化众生的心念与诸佛刹土，了知自性中无内外阻碍。这一切并非由有我的自续众生的念头所执持，而是从慈悲力的无间断显现中，自然安住。由于执持外境为我，执持内众生为他，因此对外内一切境不执著。这也在法性中自然成就，因此法性是清澈的，潜在的，极微细的显现。在补特伽罗的时期，从上师的功力中，从智慧的显现中，安住于五光明的显现中，因此是五智慧的功力。这是使众生的道显现为智慧的基础，是使法性体验的显现增上的种子，如从种子中生出苗芽，从苗芽中生出茎、叶、花、果般增长。因此，从智慧所生的光明的颜色和形状在道上显现时，此显现不间断地生起时，从何者的慈悲分中，化身行利他之事，瑜伽士的体验增长呢？譬如与疾病相符的药物之力能各自消除疾病一般，化身以六能调伏之形示现于六道众生，随应所化众生而显现，瑜伽士则依于五智慧的颜色和形状的显现，随应上师的口诀而显现。因此，三身次第在瑜伽士的道上显现为慈悲力的显现方式。第三，大圆满本初清净大安住状态中慈悲力的……
English
The way in which the manifestation of the power of compassion arises from the state [of primordiality] is: Therefore, it is taught by the omniscient ones and so on, that therefore, all appearances, the omniscient one, with the manifestation body, knows the pure and impure realms, like a wet Emblica fruit placed in the palm of the hand, knows as many as are contained by the vessel and essence. He completely fulfills the thoughts of the beings to be tamed. The enjoyment body manifests as the compassionate aspect of the omniscient wisdom, and the self-sounding sound arises from the six self-arisen letters, touching the power of the tongue, and knows the thoughts of as many beings to be tamed and the Buddhafields at once, knowing that there is no outer or inner obstruction in its own nature. All of this is not held by the minds of sentient beings, which are self-continuing with self, but from the uninterrupted manifestation of the power of compassion, it naturally abides. Because of holding onto the outer object as self, and holding onto the inner sentient beings as others, therefore, it does not coarsely abide in the objects of all outer and inner things. That too is accomplished by falling into the nature of reality, therefore the nature of reality is clear, latent, and appears as a very subtle aspect. In the time of the individual, from the power of the higher ones, from the manifestation of wisdom, it abides as the manifestation of the five lights, therefore it is the power of the five wisdoms. This is the basis for the path of sentient beings to manifest as wisdom, the seed for increasing the appearance of the experience of the nature of reality, like a sprout arising from a seed, and growing from the sprout into a stem, leaves, flowers, and fruit. Therefore, when the color and shape of the light arising from wisdom appear on the path, when this appearance arises without interruption, from whose compassionate aspect does the manifestation body perform the benefit of others, and the experience of the yogi increase? For example, just as the power of a medicine that is compatible with the disease eliminates each disease, the manifestation body manifests in the six forms that can tame the six types of beings, appearing in accordance with whatever taming is appropriate for the beings, and the yogi relies on the appearance of the colors and shapes of the five wisdoms, appearing in accordance with the instructions of the lama. Therefore, the three bodies gradually appear on the path of the yogi as the way in which the power of compassion manifests. The third, the power of compassion from the state of the Great Perfection, primordial purity, great self-abiding...
Chinese
展示显现方式后，现在第四个，大圆满本净自住大基中，本体、自性、大悲三者的显现方式是：因此，从自性安住的方式等开始展示。理由是，本体本净的缘故，自己的所知之自性，事物之实相的安住方式中，从其不变的角度是本体，从其显明的角度是自性，从其显现方式不间断的角度是大悲，于显现中，对具有正确目标的有境者们显现。而且，本体在任何地方都不成立，因此称为法身也没有矛盾。其自性显现的部分显明地显现，因此称为报身也没有矛盾。其大悲的部分，化身为了自利而了知事物的实相，如所有性地了知所知；为了他利而了知所化众生的想法，如所有性地了知所知之法，显现为二种智慧，因此安立为化身也没有矛盾。而且，没有勤奋和努力，自然显现，没有勤奋的行持也没有矛盾。如此显现的显现，为了具有正确智慧的人和具有颠倒智慧的两种次第的人，对于所化众生中清净者，从化身的角度了知如所有性而观察；对于具有颠倒智慧者和具有颠倒智慧者，了知如所有性而观察，因此，如二种智慧的事业般对有情显现。而且，自性本来就显现为远离勤奋和修持，因此作为无勤的禅修也没有矛盾。如此，大悲的威力中，诸佛的智慧降临于本净而成就，因此，本体安立为身也没有矛盾。自性安立为光也没有矛盾。大悲安立为光芒，从有情的显现角度也没有矛盾。而且，从一开始就是清净的缘故是基，显明自圆满的缘故是道，没有能断和所断的缘故是果。而且，本体、自性、大悲三者从基开始如此显现，自然清净的缘故称为本净。如是第四大圆满本净自住大基中，本体、自性、大悲三者的
English
After showing the manner of manifestation, now the fourth, in the Great Perfection, the basis of the Great Self-Abiding Primordial Purity, the manner of manifestation of the three, Essence, Nature, and Compassion, is as follows: Therefore, it is shown from the manner of abiding of self-nature, etc. The reason is that because the essence is primordially pure, the nature of one's own knowable, the way things abide in reality, from the way of abiding, from the aspect of its immutability is the essence, from the aspect of its clarity is the nature, and from the aspect of the uninterrupted manner of its manifestation is compassion, in the appearance, it appears to those with minds that correctly focus on objects. Moreover, since the essence is not established anywhere, there is no contradiction in calling it the Dharmakaya. The part of its nature that appears clearly appears, so there is no contradiction in calling it the Sambhogakaya. In the part of its compassion, the Nirmanakaya knows the reality of things for its own benefit, and knows the knowable as it is; for the benefit of others, it knows the thoughts of those to be tamed, and knows the knowable dharmas as they are, appearing as two wisdoms, so there is no contradiction in designating it as the Nirmanakaya. Moreover, it arises without effort or exertion, and there is no contradiction in effortless conduct. Thus, the appearance that arises is for the sake of those with correct minds and those with two levels of inverted minds. For those who are purified among those to be tamed, from the perspective of the Nirmanakaya, they see by knowing the knowable as it is. For those with inverted minds and those with inverted minds, they see by knowing the knowable as it is, so it appears to sentient beings like the activities of two wisdoms. Moreover, since nature appears to be free from effort and accomplishment from the beginning, there is no contradiction in it being effortless meditation. Thus, in the power of compassion, the wisdom of the Buddhas is established by descending upon primordial purity, so there is no contradiction in establishing the essence as the body. There is no contradiction in establishing nature as light. There is no contradiction in establishing compassion as rays from the perspective of the appearance of sentient beings. Moreover, since it is pure from the beginning, it is the basis. Since clarity is self-complete, it is the path. Since there is no abandoning and no abandoned, it is called the result. Moreover, the three, essence, nature, and compassion, appear in this way from the basis, so it is called primordial purity because it is naturally pure. Thus, in the fourth Great Perfection, the basis of the Great Self-Abiding Primordial Purity, the essence, nature, and compassion.
Chinese
显示情况后，现在第五个部分是，说明没有任何通过后天勤作而造作的法能够达到本初清净自性安住之基。如是，以“如是事物之安住方式”等句来阐释。如是，本体、自性、大悲三者安住的事物本性之安住方式，在有情众生的阶段，被视为可衡量的对象。从本体本初清净的层面来看，当观察到自己的心与法性融合时，由于没有任何可以执着和成立之处，因此，以其状态，精华之义在自身圆满，因此没有十善，事物安住的方式从造作中解脱，因此也没有十不善。因为其中没有气息内外流动，所以没有生命，因此没有生和死。由于没有执着于自我的身体，并且脱离了断灭的观念，因此空性超越了对本体的确定和执着。由于它本身在任何本体中都没有成立，因此超越了此和彼的计算。由于不将目标执着于任何外境，因此安住于显现的主宰。由于一切显现并一切解脱，因此，各种各样的游戏都是自生自灭的。如是安住之基，与带有言辞的见解，带有言辞所指的禅修，以及带有言辞取舍的行为相违背，因此不住于任何事物。所有这些都无法看到法性本初清净的丝毫部分。通过念诵根本咒语和修持，通过修习三摩地而变得熟悉，以及通过安住于禅定，也无法触及本初清净法性的边缘。即使在因的阶段，通过布施，守护戒律，修持忍辱，精进努力，安住于禅定，以及研习智慧，对于本初清净之基也没有利益和损害，譬如在虚空中挥舞刀剑一般。对于本初清净大圆满来说，以无言之要点，通过言辞的续部，教言和口诀，对于事物本性的安住方式，连微尘般的需要都没有。因此，这就是不通过言辞而证悟成佛的要点。本初清净远离作为，因此远离有戏论，无戏论，以及极其无戏论。