English
Because there is no root, there is no karma and no ripening. Thus, merely seeing the meaning of the nature of reality reveals the pure view. Now, the second is to transcend the ripening of non-virtue and to show that clinging to views and meditation binds: Again, if one kills a wicked person who assaults the guru's body, causes dissension in the sangha, or harms the Dharma, the root of virtue will greatly increase, and it will be more meritorious than taking the lives of thousands of beings. Thus, in the Great Array it says: Whoever kills the wicked, this is more meaningful than taking the lives of ten thousand beings. Also, if one takes offerings from a person who does not believe in the Three Jewels, or from a haughty heretic, and then offers them to one's own guru and the Three Jewels, this also becomes a gathering of accumulations: In the Great Samaya Tantra it says: To one's own object of worship, offering hundreds of thousands of millions of foods, wealth, etc., is not as good as taking from others and making it an offering feast, the merit of that is hundreds of thousands of times greater. Also, at the time of secret mantra empowerment, if one sees a consort with the signs and qualities, and engages with her without others seeing, one will attain the siddhi of the Great Seal. Thus, in the Great Pure Desire Tantra it says: If one desires siddhis, and engages in impure conduct with another's wife, one will attain the siddhi of the hand seal. Also, in the Yoga Equality Tantra it says: Speaking a lie to protect others is to act according to the Buddha's teachings. All of these refer to specific times. Also, at the time of listening and thinking, there is no view, because abiding in the meaning of the view will lead to the cessation of words. At the time of practice, there is no meditation, because meditation ceases. Also, there is no practice, if one practices at the time of meditation, the appearance of experience will be cut off. Therefore, there is no view on the basis, and if one does not practice on it, then what is the desire for meditation? Because it is utter emptiness, it abides by the karma of the self-nature of the cause. Also, if one meditates on a clear image, the desire born of one's own karma will be cut off. Therefore, there is no connection between nominally imputed dharmas and the Buddha, therefore, the Buddha does not arise from conceptual dharmas.
Chinese
因此，在实相中没有任何东西。这是第十三身要，自生见之轮。教法被分为二而宣说。现在是第十四身要，宣说自性安住之见，分为二而宣说之第一部分。宣说有戏论之外见：如果见从自生改变，则自性，基础显现，见中任运成就之义。又，地融入自生之智慧，故黄色在本位中显现。水融入自生之智慧，故白色在本位中显现。火融入自生之智慧，故红色在本位中显现。风融入自生之智慧，故绿色在本位中显现。因此，四大的显现圆满成佛，外境无有可舍可取。如是说：大种世尊，于一切众生自性安住。如是，外境之显现，非心所能改造，是名依于名言之法，自解脱大者，显现为法性。又，内里贪欲完全清净，故执着自解脱，嗔恨完全清净，故平等性自显现。愚痴完全清净，故自明智之王完全明亮，是获得菩提之基础。如是说：贪嗔痴，亦从大菩提道中生。如是，众生的分别念，业之行为，身语意所作所为，轮回之所作所为皆是法性。如是，显现之量即是证悟之把握。如是说：从世间受用中，生出佛语之甚深。如是，不舍轮回之痛苦，即是诸佛之密意。痛苦本身即是解脱为法性。如是说：乐与苦，因相同。众生之怙主，菩萨如是说。如是宣说了有戏论之外见。现在是第二部分，宣说无戏论之内见。在修持之前，通过区分轮涅的三个行为，身体融入化身，语言融入报身，意识融入法身，是名三身圆满于自身。那
English
Therefore, there is nothing in reality. This is the thirteenth body instruction, the wheel of self-arisen view. The teaching is taught by dividing it into two. Now is the fourteenth body instruction, teaching the view of naturally abiding, the first part of teaching it in two parts. Teaching the external view with elaboration: If the view changes from self-arisen, then self-nature, the basis of appearance, the meaning of spontaneous accomplishment in the view. Also, earth dissolves into the self-arisen wisdom, so yellow is clear in its own place. Water dissolves into the self-arisen wisdom, so white is clear in its own place. Fire dissolves into the self-arisen wisdom, so red is clear in its own place. Wind dissolves into the self-arisen wisdom, so green is clear in its own place. Therefore, the manifestation of the four elements is fully enlightened, so there is nothing to abandon or adopt externally. Thus it is said: The great elements, the Bhagavan, naturally abide in all beings. Thus, the appearance of the external is not altered by the mind, it is called the self-liberation of the great, arising as the nature of reality from the Dharma of imputation. Also, inwardly, desire is completely purified, so attachment is self-reversed, hatred is completely purified, so equality is self-manifest. Ignorance is completely purified, so the king of self-awareness is completely clear, it is the basis for attaining enlightenment. Thus it is said: Desire, hatred, and ignorance also arise from the path of great enlightenment. Thus, the thoughts of beings, the actions of karma, whatever is done by body, speech, and mind, all the actions of samsara are the nature of reality. Thus, the measure of appearance is the confidence of realization. Thus it is said: From the enjoyment of the world, the profoundness of the Buddha's speech arises. Thus, not abandoning the suffering of samsara is the intention of all the Buddhas. Suffering itself is liberated into the nature of reality. Thus it is said: Happiness and suffering have the same cause. The protector of beings, the Bodhisattva, said so. Thus the external view with elaboration is taught. Now the second part, teaching the internal view without elaboration. Before practicing, by doing the three actions of distinguishing samsara and nirvana, the body dissolves into the Nirmanakaya, speech dissolves into the Sambhogakaya, and mind dissolves into the Dharmakaya, it is called the completion of the three bodies in oneself. That
Chinese
此外，在三身之身的坛城中。因此，收集习气的心的流动是自解脱，无明的迷惑是自清净，这是法性的基础。果本身就在自己的本位解脱。像这样，从圆满的智慧中，无明也是法性。像这样，因为基上有无明，所以是普遍周遍且普遍显现的。外在的业和身语的行为，以及身体所做的一切行为，都是普贤王如来的手印。像这样，这被称为大自解脱的见地。其中，“那”是指通过特别强调逆转的见地，执着于习气前后之所依的内外二者。因为见地是自生智慧的关键，所以任何显现的执着都会在当下解脱。这里，以两种方式展示了十四身意义安住的见地。现在，为了展示第十五身意义的修正见地，首先以两种方式展示了将轮回的果转化为真如智慧。从安住转变为其他事物是真实意义。这是一种修正的见地，就像攀登悬崖上的脆弱绳索一样。其中，法是被考察的。两种数量的法，轮回和涅槃以各种方式显现，以及各种宗派的智慧之法和各种乘的愿望。如果从这些中进行概括，那就是要证成的法和道路的法性。要证成的法，十二部经典，也汇集为经藏、律藏和论藏三藏。在业的法类中，包含了基、轮回和涅槃的所有法。此外，声闻的四谛，缘觉的法缘起，以及菩萨在名言和胜义中未产生的圆满大圆满。不做作，不落入一方，不从行善之因产生的果，法性圆满耗尽被称为圆满。因此，取走了因缘轮回出入不灭的身体，被称为法性耗尽。通过身体的直接意义，获得了从经藏中产生的宗派，被称为在当下切断言语。获得了不依赖于言语的口诀，口头禅语“卡斯唐木延”。将任何显现都转化为法性，那些将涅槃的根本完全
English
Furthermore, in the mandala of the three bodies. Therefore, the movement of the mind that gathers habits is self-liberated, and the delusion of ignorance is self-purified, which is the basis of dharmata. The fruit itself is liberated in its own place. Like that, from the perfection of wisdom, ignorance is also dharmata. Like that, because there is ignorance on the ground, it is universally pervasive and universally manifest. Outwardly, the actions of karma and body, speech, and mind, and whatever actions the body does, are the mudra of Samantabhadra. Like that, this is called the view of great self-liberation. Among them, "that" refers to the view that particularly emphasizes reversal, clinging to the inner and outer two supports of the habits before and after. Because the view is the key to self-arisen wisdom, any clinging that appears will be liberated in the moment. Here, the view of the fourteen body meanings abiding is shown in two ways. Now, in order to show the corrective view of the fifteenth body meaning, first, in two ways, it is shown that the fruit of samsara is transformed into the wisdom of suchness. Changing from abiding to other things is the true meaning. This is a corrective view, like climbing a fragile rope on a cliff. Among them, dharma is what is examined. The two kinds of dharma, samsara and nirvana, appear in various ways, as well as the wisdom dharma of various schools and the wishes of various vehicles. If we summarize from these, it is the dharma to be proven and the dharmata of the path. The dharma to be proven, the twelve divisions of scripture, are also gathered into the three pitakas: Sutra, Vinaya, and Abhidharma. In the category of karma dharma, all the dharmas of the ground, samsara, and nirvana are included. Furthermore, the four truths of the Shravakas, the dependent origination of the Pratyekabuddhas, and the Great Perfection that does not arise in the conventional and ultimate truths of the Bodhisattvas. Not artificial, not falling into one side, the fruit that does not arise from the cause of doing good, the exhaustion of dharmata is called perfection. Therefore, taking the body that is indestructible by the coming and going of conditioned samsara, it is called the exhaustion of dharmata. Through the direct meaning of the body, the tenet arising from the sutras is obtained, called cutting off speech in the moment. The oral instruction that does not rely on the lineage of words, the oral mantra "Ka Steṅ Mu Yan," is obtained. Those who transform whatever arises into dharmata completely
Chinese
被切断的。于此轮回之时，显现成佛陀的果实，是法性显现而切中要害。如是宣说轮回之果即是真如智慧。现在第二个要点是业与烦恼解脱为智慧：有些人想要舍弃这种错觉的显现，但却无法获得真正的解脱。并非如此，而是从不清净的基础中，将所见之显现解脱为智慧。烦恼，即贪欲、嗔恨、愚痴、我慢、嫉妒、愤怒，以及六种根本的痛苦。净化业和习气的种子，成熟身和智慧的种子，安住于身中。通过使心空性而无有真实，恶趣地狱、饿鬼、畜生三者，由于不是由色、识所组成，因此，无有的法性在空性中自然解脱，自之智慧得以成熟。此时，法身、报身、化身三者，真实无谬地得以通达。如是，身体意义的第十五个要点，关于虚假见解的教导，被分为两部分来阐述。现在，身体意义的第十六个要点，关于所说之语的见解的教导，首先通过两种方式来阐述：依靠错误的业的差别，导致流转三界的近取因得以清净的阐述是：将与虚假不同的真实言语，理解为错误的作为的见解进行阐述。也就是说，如果不断除因错误行为而行持各种行为的众生，或者轮回种子的命脉明点的流转，就无法成佛。因此，应当舍弃同伴，独自修行。例如，在夜晚点亮灯光的时候，如果不堵住风吹来的方向的窗户，为了消除黑暗，那么内部的黑暗就无法消除。同样，以意义进行禅修时，就是要拔出荆棘。如果意义上对自己的禅定造成损害，即使是佛法也应当舍弃。诸佛认为上师是地狱的阎罗王，是因为依靠地狱的痛苦才能获得佛果。由于伴随着我慢和骄傲的佛法，会导致堕入三恶趣。因此，应当生起利益众生的广大之心，安住于慈爱之中。
English
That which is severed. In this time of samsara, manifesting the fruit of Buddhahood is the essence of Dharma-nature manifestly realized. Thus, the fruit of samsara is shown to be the wisdom of suchness itself. Now, the second key point is the liberation of karma and afflictions into wisdom: Some people desire to abandon this illusory appearance, but they will not attain the true. It is not so, but from the basis of impurity, the visible appearances are liberated into wisdom. Afflictions, namely desire, hatred, ignorance, pride, jealousy, anger, and the six root sufferings. Purifying the seeds of karma and habitual patterns, maturing the seeds of body and wisdom, abiding in the body. By making the mind empty of truth, the three lower realms of hell, hungry ghosts, and animals, since they are not composed of form and consciousness, therefore, the Dharma-nature of non-existence is naturally liberated in emptiness, and one's own wisdom matures. At this time, the Dharmakaya, Sambhogakaya, and Nirmanakaya are truly and infallibly realized. Thus, the fifteenth point of the meaning of the body, the teaching on artificial views, is explained in two parts. Now, the sixteenth point of the meaning of the body, the teaching on the view of expressible words, is first explained in two ways: The explanation of purifying the proximate cause that leads to wandering in the three realms based on the distinctions of wrong actions is: The view of actions that understands true speech, which is different from artificiality, as wrong actions is explained. That is, if one does not cut off the life-force bindu of the beings who engage in various actions due to wrong actions, or the flow of the seeds of samsara, one will not attain Buddhahood. Therefore, one should abandon companions and practice alone. For example, when lighting a lamp at night, if one does not block the window from which the wind is coming, in order to eliminate the darkness, then the darkness inside will not be dispelled. Similarly, when meditating on the meaning, it is to pull out the thorns. If the meaning harms one's own meditation, even if it is Dharma, it should be abandoned. The Buddhas consider the guru to be the Yama, the king of hell, because they intend to attain Buddhahood by relying on the suffering of hell. Because the Dharma accompanied by pride and arrogance will lead to falling into the three lower realms. Therefore, one should generate a great mind that benefits beings and abide in loving-kindness.