English
Finally, when arriving at the pure land of the self-nature manifested body, all three of these attain Buddhahood by perfecting the ultimate purity of the Dharma nature. Thus, it shows the way equality itself abides. Second, it shows the non-dual nature of equality, the two words here are clear in the text. The third content, showing the definition of equality, the two words of equality are clear in the text. Fourth, showing the nature of "-ness", also the three words of "-ness" are clear in the text. Fifth, showing the essence of wisdom itself, that is, what is called wisdom, naturally spontaneously accomplished, pervading all Buddhas. The lineage of self-arising in all places arises, what is called "knowing" is manifested in realization, the result is becoming a Buddha. Thus, since cause and effect abide in non-duality, its nature at the time of the cause is called "essence of all Dharma nature", and at the time of the result, it is called "self-born leap-over wisdom". This wisdom universally self-arises without bias because the path is without end, this wisdom is called Dharma nature beyond words and letters because nothing is established. Such wisdom does not dwell in samsara, so its essence is pure from the beginning, ignorance cannot exist, it does not dwell in nirvana, so Buddha is not established anywhere, it is not attached to both of these, although it appears in various ways, it is nothing at all. Thus, through these, the sixteenth body meaning, the wisdom of equality, is explained in five parts. Now, the seventeenth body arrangement, the explanation of discriminating awareness wisdom, the first of the five contents, the explanation of the differences in sequential arrangement, that is, what is called "discriminating", combined with the way samsara enters, the former "discriminating" is the way of abiding, the way things exist in their own nature, the latter "discriminating" is the various confusions, arising from the differences of karma and afflictions. The key point in between "discriminating" is purification in the unadulterated essence of Dharma nature, if you look for the abode of the mind, the experience of various appearances self-liberating will appear. Therefore, appearance and awareness are recognized between before and after, so it is called Dharma nature mother and child equality. Also, combined with the way delusion returns, the former "discriminating" is that the environment appears as "discriminating" due to various discriminations, the mind is distracted by various discriminations, the latter "discriminating" is the complete overturning of samsara.
English
Thus, all illusions cease at once. By directly introducing the key of this awareness, the experience of knowing whatever appears as the nature of reality arises. The way to realize it is: For those of superior faculties, by knowing that all appearances are self-appearing and self-liberating, the breakthrough of mind is liberated in the first instant, which is called "sudden breakthrough." This also relies on the key of direct experience, thereby realizing "seeing directly, purifying directly." For those of intermediate faculties, they enter into the truth of the purity of self-appearing reality, and with the arising of one thought, they are liberated in the second instant. This also relies on the key of self-appearing resting naturally, thereby realizing "completely pure, completely liberated." For those of inferior faculties, by knowing that the nature of mind is self-abiding and self-liberating, through a gradual approach, they are liberated in the third instant. This also relies on the key of self-abiding and self-knowing, thereby realizing the principle of "one arising, one purifying." Therefore, if we consider the means of taming different beings, for the three types of beings with inferior faculties, the Shravakas, Pratyekabuddhas, Bodhisattvas, and luminosity are taught respectively. For the three types of beings with intermediate faculties, the three, Kriya, Upaya, and Yoga, are taught according to what is appropriate. For the three types of beings with superior faculties, the three, Maha, Anu, and Ati, are taught in a way that is suitable for each. Therefore, for different minds, eighty-four thousand different Dharma doors are taught. If combined with abiding self-liberation, then the appearance of external illusions, whatever appears, is sealed with "seeing directly, abiding directly." Therefore, by understanding that its nature abides in self-abiding, and through realization, complete liberation is attained, this is the intention for those with decisive faculties. In this way, gradually placing appearances, emptiness, existence, non-existence, and so on, directly upon the appearances themselves, thereby making them each clearly manifest. The above explains the first part, the distinction of the sequential arrangement. Now is the second part, explaining how to make the object of investigation self-liberate, the two words of investigation are clearly explained in the text. The third part, the definition of each word, the two words of each word are clearly explained in the text. The fourth part, explaining the definition of realization, the two words of realization are clearly explained in the text. The fifth part, explaining the definition of wisdom, where "Ye" refers to the unchanging nature of abiding, and "She" refers to observing through the wisdom of discriminating awareness, thereby the initially self-born wisdom is self-appearing and self-liberating, therefore, it is certain for arising.
Chinese
通过认识到这一点，因为不依赖于因，通过知识，五种烦恼自然解脱。依靠自显现，不完全依赖于其他的对治，因为境缘自清净，所有的错觉在同一时刻停止。如是等等，这是身体的安置方式，第十七个是各自领悟的智慧，以五个一组的方式展示。现在是身体意义的第十八个，展示行为成就的智慧，首先以五个方面展示。展示超越努力的特征是：其中，所谓的“根”是，本体是努力和勤奋。词源是从哪个和哪个境中产生，因此称为“行为”。分类的话，世间的行为是身语的各种事业，努力的行为是见、修、行的各种差别。所谓的“那两者成就”是，世间事物的行为成就而感到心安，以及超越的空性的行为成就。通过努力和身语意的勤奋而特意修持的见、修、行，执着于自相续的那些停止后，大圆满与行为分离，不住于分别改造勤作，无偏袒地一切处法性自显现，所有的错觉在同一时刻返回，其要点是轮涅的一切法，安住在自己的位置，因此它自身当下解脱。如是首先展示了超越努力的特征。现在是第二个内容，展示基础安住自解脱的道理。那也是法性是事物的本性，因此无法通过对治来改造，它自身一个之上一个解脱，超越了希望和恐惧以及取舍，它自身远离一切边，因此在任何地方都没有成就。因为是圆满的基础，没有阻碍地通透，从那样的显现中，各种神变显现，是乐空双运。它的部分是空性，因此从执着事物自性的状态中返回。因为是光明，因此从执着空性为极端的状态中返回。因为明空无别，因此是远离四边戏论的自性。其中，组成部分的粗细微尘无数，显现为法性清净的原始声音，远离烦恼的粗细微尘，本体无偏袒地一切处通透。获得如是法性无垢之身，现在对于那样的自性，通过分别念的知识，从具有分别念的境中。
English
Through realizing this, because it does not depend on causes, through knowledge, the five afflictions are naturally liberated. Relying on self-appearance, not completely depending on other antidotes, because the environmental conditions are self-purifying, all illusions cease in the same moment. Thus and so on, this is the way the body is placed, the seventeenth is the wisdom of individual realization, shown in groups of five. Now is the eighteenth meaning of the body, showing the wisdom of accomplishing action, first shown in five aspects. Showing the characteristic of transcending effort is: Among them, what is called the "root" is, the essence is effort and diligence. The etymology is from which and which object it arises, therefore it is called "action." If classified, worldly actions are the various activities of body and speech, and the actions of effort are the various distinctions of view, meditation, and conduct. What is called "those two accomplished" is, being at ease with the mind because worldly things are accomplished, and the actions of transcendence, emptiness, are accomplished. Through effort and the diligence of body, speech, and mind, the view, meditation, and conduct that are specifically practiced, those who cling to their own continuum cease, and because the Great Perfection is separate from action, it does not abide in conceptual fabrication and effort. Impartially, in all places, the nature of reality self-arises, all illusions return in the same moment, the key point of that is all phenomena of samsara and nirvana, abiding in their own place, therefore it is liberated in its own place. Thus, first showing the characteristic of transcending effort. Now is the second content, showing the way of the ground abiding self-liberation. That also, the nature of reality is the nature of things, therefore it cannot be transformed by antidotes, it itself is liberated one upon the other, transcending hope and fear and acceptance and rejection, it itself is separate from all extremes, therefore there is no accomplishment anywhere. Because it is the basis of completeness, it is unobstructed and transparent, from such appearances, various miracles arise, it is the union of bliss and emptiness. Its part is emptiness, therefore it returns from clinging to things as self-existent. Because it is clarity, therefore it returns from clinging to emptiness as an extreme. Because clarity and emptiness are inseparable, therefore it is the very nature of being separate from the four extremes of elaboration. Among them, the countless coarse and fine particles of the elements, appear as the original sound of the purity of reality, free from the coarse and fine particles of afflictions, the essence is impartially transparent in all places. Having obtained such a body of immaculate reality, now for that very nature, through the knowledge of discriminating mind, from the object with discriminating mind.
Chinese
已超越二元对立的自解脱状态。由于它未被任何业和烦恼所区分，在因位时，任运成就的基石未曾止息地存在，在果位时，是本来清净的法性。如是，通过第二种基位自解脱的方式进行了阐释。现在，第三个内在含义，关于行为的决定性词语的阐释，其自性的两个词语在文本中已明确。第四，关于成就的解释的阐释，成就的两个词语在文本中已明确。第五，智慧的含义的解释，智慧的三个词语在文本中已明确。这些阐释了第十八个身体意义，即通过五种方式阐释了行为成就的智慧。现在，第十九个身体的安置，关于法界智慧的阐释，首先通过五个内在含义进行阐释：关于法界含义的解释的阐释。其中，法是指外在的轮回和涅槃之法，内在的一切法是究竟圆满大法的词语，以及超越戏论的。如此的法性之界，从广大的角度来说是宽广的，从深邃的角度来说是难以测量的。它未曾阻碍任何边际，未曾执著于中心，不是任何事物，却显现为各种各样的显现。虽然如此显现为各种各样，但由于解脱的基础在最初就已解脱，所以法性是本来清净的。如是，首先阐释了法界含义的解释。现在，第二，关于法的含义的阐释，法这三个词语在文本中已明确。现在，第三，关于界的含义的解释，界的词语在文本中已明确。现在，第四，关于“耶”的含义的解释，“耶”这两个词语在文本中已明确。关于“智慧”的含义的解释的阐释，“智慧”这两个词语在文本中已明确。这些阐释了第十九个身体意义，即通过五种方式阐释了法界智慧。现在，第二十个身体的安置，关于以知识所包含的智慧的阐释，首先通过五个分支意义进行阐释：关于知识所包含的智慧的总体理解的阐释。所谓知识，是指世俗的知识和正确的知识。世俗是指世俗颠倒的知识，根识的错乱，被外道所包含的，以及错误的知识，所缘等等，根识是不清净的。错乱的知识是指执著于非彼之物。