Chinese
所愿之事皆成就。对于罪恶，心会感受到痛苦。世间的事业，会如所愿般成就。其余两者也依此解释。那些事情总是按照那些时间来做，必定会成功。最后也与自己的年龄相同而产生。没有按照那样做而发生的事情，是自然而然地在那些时间里找到了那个次数。那确实是在傍晚将气息纳入体内，从而生起禅定。半夜时，隐藏气息于心中，从而成就梦瑜伽。清晨时，专注地呼出气息，从而成就光明大圆满瑜伽。白天的时候，学习气息的次数，一切显现解脱于大乐之中，这是从掌握光明而来。如是，以这些方式，将身要第三，时间的住法之自性，分为二而宣说。现在，为了宣说身要第四，诸佛之自性，以二者来宣说之第一。宣说所知之自性，也就是自己的心性，不做任何修饰，不被业和习气所染污，异熟果各异，因清净故称为清净。从那之中，作为功德之集合的来源而生起，故称为增长。其各种显现之诸法，各种自解脱。那本身就是不加修饰地安住于其中。如是的心性，未被三身五智所区分，因此在任何象征的基础上都无法成立。因为不区分任何词语和文字的体性，所以显现为各种各样，而那本身安住于平等性无别之中。虽然显现为各种显现，但什么也不是。对于如是的实相，声音自然清净，因为言说也无法成立，所以在假立的基础之上，连作为支撑的名词也没有出现。在假立的名词上又怎么会有呢？对于如是的法性，显空、有无、轮回涅槃等等二元的，所依赖的体性自然清净，所以在实相中自然显现。如是显现的那个，被称为错乱，因为相互依赖而自然清净，所以在无偏袒中自然解脱。因此，从轮回所依赖的涅槃，也仅仅是从那所依赖的轮回的名词中显现而已。因此，任何也不是的法性，无偏袒
English
All desired things are accomplished. Regarding sins, the mind will experience suffering. Worldly activities will be accomplished as desired. The remaining two are also explained accordingly. Those things, always done according to those times, will surely be accomplished. Finally, it also arises in accordance with one's own age. Things that happen without being done in that way are because, by nature, those times have found that number of times. That indeed is that by holding the breath inward in the evening, meditation arises. At midnight, by concealing the breath in the heart, the yoga of dreams is accomplished. At dawn, by directing and exhaling the breath, the yoga of great luminosity is accomplished. During the daytime, by learning the count of breaths, all appearances are liberated into great bliss, which comes from holding the luminosity. Thus, in these ways, the third of the body's meaning, the nature of abiding in time, is shown by dividing it into two. Now, to show the fourth of the body's meaning, the nature of the Buddhas, the first of the two ways of showing it: Showing the nature of what is to be known, which is one's own mind, without alteration, unsoiled by actions and imprints. Because the maturation is different, it is called 'sang' (purified) because it is purified. From that, because it arises as the source of the collection of qualities, it is called 'gyas' (expanded). The various phenomena of its appearances are all self-liberated. That itself is left uncorrected from that. Such a mind is not divided by the three kayas and five wisdoms, so it is not established on any basis of symbols. Because it does not distinguish the essence of any words or letters, it appears in various ways, and that itself abides in equality, without bias. Although it appears as various appearances, it is nothing at all. For such a state, sound is naturally pure, because expression and mere words are not established, so even the name that supports the basis of imputation does not appear. Where would there be even a name to be imputed? For such a dharma nature, the essence of the basis of dependence of duality, such as appearance and emptiness, existence and non-existence, samsara and nirvana, is naturally pure, so it naturally appears as the state of reality. That which appears in that way is called delusion, because it is naturally pure in mutual dependence, so it is self-liberated without partiality. Therefore, the nirvana that depends on samsara is also known only by the name of the samsara that depends on it. Therefore, the dharma nature that is nothing at all, without partiality.
Chinese
被称为任运自现。如是显示了所知自身的体性后，现在是第二个显示无生无灭的自性，那也是从基中不生的佛，从因中不生的果，于无生中显现无灭的种种作用。如是显现，即是具足普贤王如来智慧的精华。从任何已成立的边见之词中，没有以见、修、行来取舍，从法性中也无处可去。没有因佛，在脱离缘众生的名言之时，于无有分别之自性的最初一刹那，称为证悟佛，以及未证悟众生之基，显现迷乱与不迷乱，本体上没有破立，自性上显现种种，由于时间未成立，因此也不可能有执着于一的边见。从中取舍相对的胜义谛和世俗谛之分，以及执着和习气，都脱离了轮回和涅槃。如是，身体意义之四，佛陀们的法性，已分为二而显示。现在，身体意义之五，显示安住于众生之法性，以二者来显示之第一，是依于要点而将法性置于自身之上，显示之：如果说，从普遍的总体上，迷乱只是假立的差别，那么众生又如何安住着真实的法性呢？五身或三身，以及五智，以自性的方式安住之要点，以众生的根识对五境各自自主之要点，六识安住于根达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。彼性即是法性，未作之法性。如是安住之要点，诸智慧如金刚链，法性索玛，界智无离合之印封，根识之境显现清净之景象，彼性显现，则称为迷乱完全清净之法性，本来自解脱。仅仅是根达安住，根识对境各自自主。如是依于要点而将法性置于自身之上，显示之后，现在是第二个，依于安住而显示众生之法性于自身解脱之方式：根识自调伏，六识根达之要点，此乃佛与众生无别之，自身之境的显示，从...
English
It is called spontaneously self-arising. Thus, after showing the nature of knowledge itself, now is the second, showing the nature of unborn and unceasing. That is, the Buddha who does not arise from the ground, the fruit that does not arise from the cause. In the unborn, various manifestations of unceasing arise. As such, it is the very essence of the wisdom of Samantabhadra. From any established extreme of words, there is no acceptance or rejection by view, meditation, or action. From the nature of reality, there is nowhere to go. Without the cause of Buddha, at the time of being free from the terms of conditioned beings, in the first moment of the nature of non-discrimination, it is called enlightened Buddha, and the basis of unenlightened beings, the appearance of delusion and non-delusion. In essence, there is no negation or affirmation, and in nature, various things appear. Because time is not established, there can be no extreme of clinging to what is called one. From this, the relative distinction between ultimate truth and conventional truth is taken, and clinging and habits are all free from samsara and nirvana. Thus, the fourth meaning of the body, the nature of reality of the Buddhas, has been shown in two parts. Now, the fifth meaning of the body, showing the nature of reality abiding in sentient beings, the first of the two ways of showing it is to show how to place the nature of reality on oneself based on the key points. If it is said that delusion is merely a fabricated distinction from the general totality, then how does the true nature of reality abide in sentient beings? The key point of the five bodies or three bodies, and the five wisdoms abiding in their own way, the key point of the senses of beings being independent in the five objects, the six consciousnesses abide in Gyin Dhar (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). That nature itself is the nature of reality, the unmade nature of reality. The key point of abiding in this way, all wisdoms are like a vajra chain, the nature of reality is Soma, the realm of wisdom is sealed with inseparable seals, pure appearances freely arise in the objects of the senses. When that nature itself arises, it is called the nature of reality where delusion is completely purified, self-liberated from the beginning. It is only Gyin Dhar abiding, and the senses are independent in the objects. Thus, after showing how to place the nature of reality on oneself based on the key points, now is the second, showing how the nature of reality of sentient beings is liberated on oneself based on abiding: the senses are self-tamed, the key point of the six consciousnesses Gyin Dhar, this is the display of one's own realm, where Buddhas and sentient beings are inseparable, from...
Chinese
由于未能理解，迷惑被自身的相续所束缚。然而，凭借根识自主的关键，解脱于无取舍的法性中。凭借六识的关要，轮回的因缘显现为智慧的助伴。不是进入不同的业，而是虚空智慧明亮的法性，不被任何事物遮蔽，如此显现。从原本的状态不加改造即是法性，从中产生觉性的智慧。自然而然存在的是，普遍不造作的法性。将它安住于自性处，从那里显现的境，在显现的同时解脱。那时，觉知在变动的同时解脱，所以不再有重复。从那显现中，显现与觉知解脱为二无别，所以，显现如何生起，觉知如何变动，从直接的显现中没有不被证悟的。虽然说显现空性存在和听到，但在各自的基上，它们自身解脱，这是自解脱没有对治的关键。无论欲望和执着如何产生，它们自身都不会超出大圆满的基，因此安住和解脱不需要改造。因此，显现于显现的同时解脱，从而空性通透。变动于变动的同时解脱，从而自识各自显现的关键，是从根识自主中产生的。因此，一解脱则一切解脱的理由，是三界被彻底清空。然而，解脱不是去了别处，而是安住在法性自身的基上。因此，无论如何显现，除了法性之外，迷惑的部分，烦恼和习气都不存在，这是赤裸解脱，见即消失的关键所产生的。因此，第五个身体要义，在有情众生所安住的法性上，分为两部分来讲述。现在，第六个身体要义，为了确定法性安住在有情众生的身体上，用两个要义来讲述，第一个是简要地讲述安住，首先从身体的三个词语下面讲述。第二个是确定安住，那么法性如何安住在所有有情众生的共同身体上呢？它也遍布于外在的器世间，元素风遍布，也遍布于内在的有情众生，身体由微尘组成，这样，每一个之间都有一个容纳的空间，所以称为空隙。清净智慧之风的变
English
Due to not understanding, delusion is bound by one's own continuum. However, through the key of the independence of the faculties, it is liberated into the nature of reality, which is without acceptance or rejection. Through the key of the six aggregates, the conditions of samsara arise as friends of wisdom. It is not entering into different actions, but rather the clear nature of reality of space and awareness, unobscured by anything, appearing in this way. The unaltered state from the original condition is the nature of reality, and from that arises the wisdom of awareness itself. Naturally abiding is the all-pervading, unconditioned nature of reality. By leaving it in its own place, the appearance of "object" is liberated upon appearance. At that time, knowing is liberated upon change, so there is no repetition. From that appearance, appearance and knowing are liberated as non-dual, so however appearance arises and however knowing changes, there is nothing not realized from the direct appearance. Although it is said that appearance, emptiness, existence, and hearing exist, they are liberated on their own ground, so the key is that self-liberation has no antidote. However desire and grasping arise, they themselves do not go beyond the ground of the Great Perfection, so abiding and liberation do not need to be fabricated. Therefore, appearance is liberated upon appearance, so emptiness is utterly clear. Change is liberated upon change, so the key to the arising of self-awareness and individual awareness arises from the independence of the faculties. Therefore, the reason for one liberation being all liberation is that the three realms are completely emptied. However, liberation is not going elsewhere, but abiding in the ground of the nature of reality itself. Therefore, however it appears, the part of delusion apart from the nature of reality, afflictions and habitual tendencies do not exist, which arises from the key of naked liberation, seeing and vanishing. Therefore, the fifth meaning of the body, having shown the nature of reality abiding in sentient beings by dividing it into two parts. Now, the sixth meaning of the body, in order to ascertain that the nature of reality abides in the body of sentient beings, is taught with two meanings, the first is a brief explanation of abiding, first explained from the three words of the body below. The second is to ascertain the abiding, so how does the nature of reality abide in the common body of all sentient beings? It also pervades the external container world, the element wind pervades, and also pervades the internal sentient beings, the body is made of fine particles, so in this way, between each one there is a space to accommodate one, so it is called emptiness. The change of the pure wisdom wind