English
Since wisdom has not arisen from the beginning, it will not cease later. Why is that? Because its essence is emptiness, free from clinging. Thus, the twelfth of the body meanings, the wisdom of self-nature primordial purity, is explained in five parts. Now, the thirteenth of the body meanings, the self-arisen wisdom among the three ground wisdoms, the first of the five branch meanings explaining the self-arisen wisdom, is explaining the ground where the self-arisen wisdom is without certainty: the three words of self-nature are clear in the text. The second meaning, explaining that it is adorned or plays with itself, also, the three words of power and are clear in the text. The third meaning, explaining the extent of the appearance of self-arisen wisdom, also, the three words of without because are clear in the text. Fourth, explaining the characteristic that wisdom is the ground, also, the three words of like this are clear in the text. Fifth, explaining the certainty of self-arisen wisdom: the self-arisen of the branch, through the way of expansion, becomes the ground of all existence, non-existence, appearance, and emptiness, and also becomes the basis for the arising of delusion, ignorance, and so on. Because various things appear, it is called the self-arisen ground. That is to say, from the aspect of wisdom, with the key point of the emptiness of dharmata, there is no clinging; with the key point of clarity and non-conceptualization, the appearance of various colors does not cease. With the key point of not producing any cause or condition, the basis of elaboration is not established as a name, and even without elaboration, it is only established in words. Because various grounds are completely present, it is the self-arisen that abides in itself, and because it is established from the beginning by its nature, it cannot be changed. Because emptiness is free from the object of thought, there is nothing to abandon in this self-arisen. For various self-arisen, there is nothing to acquire, so it does not fall into any side. Thus, in the essence of non-dual self-arisen wisdom, the basis of appearance does not cease. The definition is abiding, accomplishment, and non-deception. Relying on these three—wisdom and trust—one can attain Buddhahood, so it is called self-arisen. If distinguished, self-nature self-arisen and so on are explained elsewhere. Thus, through these, the thirteenth of the body meanings, the self-nature self-arisen wisdom, is explained in five parts. Now, the fourteenth of the body arrangement's question meaning, the explanation of the all-pervasive wisdom of compassion among the three ground wisdoms.
Chinese
其中以五种内涵阐述的第一个是：阐述无为智慧之慈悲。也就是，慈悲的自性是遍及的，并且不离于自性。定义是，慈悲心是对众生的爱。对众生生起特别的悲悯之心，因此称为“慈”。像这样，由于不离二者合一，因此称为“慈悲”。如果分类，有安住于基础的慈悲，显现于道的慈悲，以及圆满于果的慈悲。其中，安住于基础的慈悲未被区分，因此作为显现各种事物的基石而存在。由于不分别，因此没有任何作为。显现于道的慈悲是，从安住于基础的三种智慧中，自性是自性清净的，因此不对任何事物进行区分。由于自、他、自显现，因此有各种各样的作为。由于慈悲遍及一切，因此对所化现者显现为能化现者。圆满于果的慈悲是，在法身上自然具有，在报身上通过祈请和祈祷而产生，在化身上在与因缘境相遇时产生。自性遍及一切，并且智慧安住于智慧中，虽然不通过自光和特意造作以及设定而作为，但由于自然显现各种事物的门未被阻断，因此显现为作为。这也是因为在自己的自性上圆满的缘故。像这样，阐述了无为智慧之慈悲。现在，第二个是阐述智慧安住于法身的方式。法身的五个词通过经文来理解。第三个是阐述自发慈悲的道理，也通过自明觉的三个词通过经文来理解。第四个是阐述慈悲内在显明地安住的方式，也通过产生的两个词经文显明。第五个是阐述慈悲产生方式的譬喻。太阳的两个词通过经文来理解。像这样，通过这些，将身体意义十四，慈悲遍及一切的智慧分为五部分来阐述。现在，身体的分类所请问的意义第十五个是，在执持相状的五种智慧中，阐述如镜智慧，通过五个支分意义来阐述的第一个是，简要阐述产生智慧的支分。其中的两个词经文显明。第二个是阐述如镜智慧的自性。也就是，镜子产生法性的暖热，对此串习成为力量
English
The first of the five meanings explained is: Explaining the compassion of non-action wisdom. That is, the nature of compassion is all-pervasive and does not deviate from its own nature. The definition is that compassion is love for sentient beings. Because of the special compassion that arises for sentient beings, it is called "compassion." In this way, because it does not deviate from the union of the two, it is called "compassion." If classified, there is the compassion that abides in the base, the compassion that appears on the path, and the compassion that is perfected in the result. Among these, the compassion that abides in the base is not differentiated, so it exists as the foundation for the appearance of various things. Because it does not differentiate, there is no action anywhere. The compassion that appears on the path is that from the three wisdoms that abide in the base, the nature is self-pure, so it does not differentiate anything. Because of self, other, and self-appearance, there are various actions. Because compassion pervades everything, it appears to the object to be tamed as the tamer. The compassion that is perfected in the result is naturally present in the Dharmakaya, arises in the Sambhogakaya through urging and prayer, and arises in the Nirmanakaya when encountering causal circumstances. The nature pervades everything, and knowledge abides in wisdom, although it does not act through self-light, intentional action, and stipulations, the door of naturally appearing various things is not blocked, so it appears as action. This is also because it is perfected in its own nature. In this way, the compassion of non-action wisdom is explained. Now, the second is to explain how wisdom abides in the Dharmakaya. The five words of the Dharmakaya are understood through the text. The third is to explain the principle of spontaneous compassion, which is also understood through the three words of self-awareness through the text. The fourth is to explain how compassion abides inwardly and clearly, which is also clarified through the two words of arising in the text. The fifth is to explain the metaphor of how compassion arises. The two words of the sun are understood through the text. In this way, through these, the fourteenth meaning of the body, the wisdom of all-pervasive compassion, is explained in five parts. Now, the fifteenth meaning of the question of the classification of the body is that among the five wisdoms that hold characteristics, the first of the five branch meanings to explain mirror-like wisdom is to briefly explain the branch that causes wisdom to arise. The two words in it are clear in the text. The second is to explain the nature of mirror-like wisdom. That is, the mirror generates the warmth of Dharma-nature, and habituation to it becomes strength.
Chinese
从转变而来，因享用法性自身的体性，如镜子般，原本未曾修饰且无有变动。了知此理，瑜伽士无论如何行持，也不会超出智慧自身的体性。譬如镜中显现自身影像般，自身心性清净，无人修饰，法总和自身形相显现，如镜般的智慧界在方便中显现之时，即是智慧本身达到圆满。当其达到究竟之时，五色光芒在广大之中，身之种子圆满，即是串习达到极致。如是，第二，镜子般智慧的体性已开示。现在，第三，开示其颜色，以白色二句经文可知。第四，开示其相状，一切法的二句经文可知。现在，第五，开示该智慧的安住方式，其体性本自明亮，享用一切佛之刹土。若问是否具有相状，因其自性为空性，任何理由皆无法确定。若问是否没有解脱，空性以空性解脱，超越一切轮涅之基。彼亦无有执着解脱之识及其自续，四边分别念已尽，安住于任何处皆不分别之体性中。如是之智慧，无有任何可安立，亦无任何可获得，解脱之基在自心无修饰中圆满，是无取舍之法性。如是，以彼等开示了身之义十五，即镜子般之智慧，分为五部分而开示。现在，开示身之安立十六，即平等性之智慧，以内涵五部分开示之第一，平等性自身之安住方式为，从一切不平等中返回，一切法安住于平等性无有边际之性中，称为一切法平等性，即体性上平等的因和安住方式，以及串习要点，以及二者平等之缘，上师口诀以显现要点而行，精进猛利于此平等之时到来，中等法性中阴。
English
From transformation, because of enjoying the nature of reality itself, like a mirror, originally unadorned and without change. Knowing this, no matter how a yogi practices, they will not stray from the nature of wisdom itself. For example, just as one's own image appears clearly in a mirror, one's own mind is pure, untouched by anyone, and the general nature of phenomena and one's own form appear clearly. When the realm of mirror-like wisdom appears as a means, that wisdom itself is perfected. When it reaches its culmination, within the vastness of the light of the five colors, the element of the seed of the body is complete, which is the culmination of habituation. Thus, secondly, the nature of mirror-like wisdom has been shown. Now, thirdly, its color is shown, which can be known by the two white verses of scripture. Fourthly, its characteristics are shown, which can be known by the two verses of scripture of all phenomena. Now, fifthly, the way that wisdom abides is shown: its nature is inherently clear, enjoying all the Buddha-fields. If you ask whether it has characteristics, since its nature is emptiness, no reason can be established. If you ask whether there is no liberation, emptiness is liberated by emptiness, transcending all the bases of samsara and nirvana. Furthermore, there is no consciousness that grasps at liberation, along with its own continuum, and the thoughts of the four extremes are exhausted, abiding in a nature that does not separate or distinguish anywhere. There is nothing to be placed upon such wisdom, and nothing to be obtained, and the basis of liberation is complete in the unadorned nature of one's own mind, which is the nature of reality without acceptance or rejection. Thus, these have shown the fifteenth meaning of the body, the mirror-like wisdom, divided into five parts. Now, the sixteenth establishment of the body, the wisdom of equality, is shown, with the first of the five inner meanings showing the way that equality itself abides: turning away from all inequality, all phenomena abide in the nature of equality, free from extremes, which is called the equality of all phenomena, that is, the cause and way of abiding that are equal in nature, and the key point of habituation, and the condition that makes the two equal, the guru's instructions are carried out with the key point of manifestation, and when intense effort arrives at the time of equality in this very thing, in the intermediate state of the average nature of reality.
Chinese
最终，到达自性化身佛的净土时，这三者都因达到法性本来清净的极致而证得佛果。如是，显示了平等性自身安住的方式。第二，显示平等性无二的自性，此处的两个词在经文中已阐明。第三个内容，显示平等的定义，平等的两个词在经文中已阐明。第四，显示“性”的自性，也即“性”这三个词在经文中已阐明。第五，显示智慧自身的体性，也就是所谓的智慧，自性任运成就，遍布一切佛。一切处自显的续部生起，所谓的“觉性”是于证悟中显现，结果是成佛。如是，因果安住于无二之中，其体性在因位时，称为“一切法性精华”，在果位时，称为“自生顿超之智慧”。此智慧因道无有穷尽而无偏袒地普遍自显，此智慧因无有任何成立，故称为超越言词和文字的法性。如此之智慧不滞留于轮回，故本体从一开始就是清净的，不可能存在无明，不滞留于涅槃，故佛陀在任何地方都不成立，对这两者都不执著，虽然显现为多种多样，但什么也不是。如是，通过这些，第十六个身体意义，平等性之智慧，分五部分进行阐述。现在，第十七个身体的安立，分别智之智慧的阐述，以内涵五部分来阐述的第一个，次第安排差别的阐述，也就是所谓的“分别”，与轮回的进入方式相结合，前“分别”是安住方式，事物自性的存在方式，后“分别”是各种错乱，由业和烦恼的不同而产生。其间的要点“分别”是在法性未被改造的体性中清净，如果寻找心的住所，则会显现各种显现自解脱的体验。因此，显现和觉性在先后之间被认知，所以称为法性母子平等。还有，与错乱的返回方式相结合，前“分别”是因各种分别念而使境显现为“分别”，心被各种分别念所扰乱，后“分别”是轮回彻底翻转。