English
When the increase of wisdom is exhausted, the increase of both samsara and nirvana, without distinguishing anything, this is obtaining the Dharmakaya. Because of the mind's clinging, one is separated from the Dharma, and because there is no power to practice, as a sign of transcending means, various Dharma words arise spontaneously from the mouth. At that time, because knowledge and wisdom are clearly manifest in their respective places, external and internal things are clear, the wind ceases to flow in and out, and wherever one dwells, one trembles. At this time, because one does not cling to external and internal, the mind does not appear, and when internal wisdom and external appearance are non-dual, the cause—the accumulation of merit and the result—wisdom are both complete, and one is able to transform whatever one thinks, becoming the master of benefiting beings. At this time, wisdom itself is self-purifying, and as a sign of not being mixed with ignorance, whatever is pointed at is immediately established, thereby manifesting as self-born wisdom. At that time, it cannot be changed by other words, because there are no words that have been modified by others, so all irrelevant words become universally present. This is the sign of being unspeakable, thereby comprehending the meaning. Because there is no mind that thinks before and after, the memory of consciousness and thought is naturally liberated without clinging, thereby being free from any deliberate action. This is the first part of the core meaning. Now, to show the second meaning as a branch, that the basis of such abiding cannot be changed by other antidotes, wisdom does not move from its own place, so it is original. It itself is emptiness, free from form and color, so it is the primordial Dharma nature. Because it is not stained by it, it is called "essence." Moreover, the basis of body and speech, unadorned, extends to the universal itself, relying on which one obtains supreme accomplishment, so it has no other antidotes. Because it is free from clarity and obscurity, it is the basis of truly abiding. Furthermore, essence abides in the three of essence, nature, and great self, thereby being liberated from fabrication. This is the second part of the core meaning. Now, as the third meaning of the branch, to show that suchness has existed from the beginning, because it has abided in this way from the beginning, so one should know that there is no need to modify it now, so what needs to be known? If what needs to be known is the transcendent thing that is free from mind, then what is the necessity of knowing it? There is the necessity of not regressing in the three realms. If one wants to know how to know, then because it is free from mind, consciousness
Chinese
没有经过推敲。因为超越了事物，所以知道没有贪欲。它的降临是靠自力成就的。它本身没有先前的起因，所以不依赖过去。因为不期望以后产生，所以不依赖未来。因为本来就没有，所以不依赖现在的显现。因此，称为对三时没有先后。因此，不改变而安住在密咒的正道上。像这样，遍布于佛和一切众生的唯一心，显现为多种多样。因此，称其为在多种幻象中解脱。称这唯一是所有宗派乘的总集。也就是，最初，在过去的时候，也是这个心本身。中间，也就是现在，也没有从它本身之外证悟的心。最后，也是它本身成就，而不是其他。因此，称为知一即解脱一切。这是第三个要义。现在，第四个支分之义，是显示它如何安住在众生心中。像这样，安住在心中的无谬之基，也就是，从自证中产生的智慧，无偏地显现。从智慧中产生的光，显现为五种颜色，书写精美。也就是，从法身中产生的报身，圆满了面容和手。从报身中产生的化身，圆满了形相。这三者本来就自然圆满，无需从他处造作。因为无法修证的果本来就安住在自身中。因此，以佛法进行勤奋修证，本来就无法改造。这就是自解脱的要点。中观、唯识等宗派的论师们，本来就远离了驳斥他宗和他宗的观点，以及守护自宗的观点。这个基是远离欲望和偏见的。基，自性法身，本来就没有被愚痴等五毒所染污。这就是在空性的基础上，不被业和习气所染污的要点。也就是，与修行相结合：愚痴者进入愚痴之道；同样，贪欲者将贪欲作为道路；嗔恨者将嗔恨作为道路；同样，将我慢作为道路；嫉妒者将嫉妒作为道路，这是从其他地方
English
It has not been scrutinized. Because it transcends things, it is known to be without desire. Its arrival is accomplished by its own power. That itself has no prior cause, so it does not rely on the past. Because there is no expectation of arising in the future, it does not depend on the future. Because it has never existed, it does not rely on the present appearance. Therefore, it is called having no before or after in the three times. Therefore, without changing, it abides in the straight path of the secret mantra. Thus, that single mind that pervades all Buddhas and sentient beings appears in various ways. Therefore, it is called liberation in various illusions. That single one is called the general collection of all established philosophical tenets. That is, in the beginning, even in the past, it is that very mind. In the middle, that is, now, there is no mind that is not realized from that itself. And finally, it is established as that itself, and not other. Therefore, it is called knowing one liberates all. This is the third essential point. Now, the fourth meaning of the branch, which is how it abides in sentient beings, is shown. Thus, that basis of non-delusion that abides in the mind, that is, the wisdom that arises from self-awareness, is clearly without bias. The light that arises from wisdom, which is clear, is well-written in five colors. That is, the Sambhogakaya arising from the Dharmakaya is complete with face and hands. The Nirmanakaya arising from the Sambhogakaya is complete in form. These three are naturally complete from the beginning, so there is no need to create them from elsewhere. Because the fruit that cannot be cultivated naturally abides in oneself. Therefore, with Dharma, diligent practice and effort are inherently unchangeable. That is the key to self-liberation. The masters of Madhyamaka, Cittamatra, and other schools originally abandoned refuting the views of others and protecting their own views. That basis is free from desire and partiality. The basis, the wisdom of the Dharmakaya, is originally not stained by the five poisons such as ignorance. That is the key to not being stained by karma and imprints on the basis of emptiness. That is, when combined with practice: the ignorant enter the path of ignorance; similarly, the attached make attachment the path; the angry make anger the path; similarly, make pride the path; the jealous make jealousy the path, which is from elsewhere.
Chinese
本来就存在。也就是将轮涅和合，上部提炼精华，中部搅拌，下部以口诀教导，无论何种聚合分离，一切显现都依此转变的口诀而生。这是第四个要义。现在是第五个支分要义，显示本体自性的庄严或游舞中生出一切。明亮如从眼中取出灯。这不像现在才做，而是本来就存在。先前修习，所以先显现，因此轮回的显现逆转，非常庄严。显现是不净的，是迷惑的显现，是苦乐的根源。清净是智慧的显现，是法性的，这如山一般堆积，显现为清明和燃烧。贪恋悦意的可爱之境，最初也会被引入三界。如果贪恋禅定的喜乐，也会被引入三界。对于上等根器者，通过指示和缘起，介绍法身，从而与自显明点坛城相遇而欢喜。对于中等根器者，通过形象和图画，介绍报身，从而与错觉净土相遇而欢喜。对于下等根器者，通过塑像和灯，介绍化身，从而与自身光明相遇而欢喜。如果与外在的三种介绍结合，化身依榜样和水晶的光彩而相遇。报身依象征和菩提心的明灯而相遇。法身依意义、自明觉性、光明大乐而相遇。本体是从一开始就清净的智慧。通透是觉性的密道，即顶门梵穴，是空脉，空旷宽敞，因此能让一切轮涅显现运行。这自然任运成就的珍宝显现，普遍周遍于佛和众生，谁能证悟并理解它，非常广大，无有偏颇地自然显现，自然解脱。慈悲是，祈请和祈祷的慈悲，会向具有信心的众生显现。因缘和合的慈悲，会向从业力中觉醒的人显现。自性力量的慈悲，对一切众生生起，对每个个体都增长广大，从业力中觉醒的众生，注定在刹那间成佛。像这样
English
It has always been there. That is, mixing samsara and nirvana into one, extracting the essence from the top, churning in the middle, and instructing with the oral instructions at the bottom, whatever aggregation and separation there is, all appearances arise from knowing the oral instructions that transform in this way. This is the fourth essential point. Now is the fifth subsidiary essential point, showing that everything arises as the adornment or play of the nature of reality itself. Clarity is like a lamp taken from the eye. It is not like doing it now, but it has always been there. Having practiced it before, it appears first, so the appearance of samsara is reversed, and it is very majestic. Appearance is impure, it is the appearance of delusion, it is the root of happiness and suffering. Purity is the appearance of wisdom, it is the nature of reality, this is piled up like a mountain, appearing as clarity and burning. Attachment to the pleasing and lovely realm will also lead to the three realms at first. If you are attached to the joy and happiness of meditation, you will also be led to the three realms. For those with superior faculties, the Dharmakaya is introduced through signs and dependent origination, so that they meet and rejoice in the self-appearing bindu mandala. For those with intermediate faculties, the Sambhogakaya is introduced through images and paintings, so that they meet and rejoice in the illusory pure land. For those with inferior faculties, the Nirmanakaya is introduced through statues and lamps, so that they meet and rejoice in seeing their own body as luminous. If combined with the three external introductions, the Nirmanakaya meets based on the example and the brilliance of crystal. The Sambhogakaya meets based on symbols and the lamp of bodhichitta. The Dharmakaya meets based on meaning, self-awareness, luminous great bliss. The essence is the wisdom that is pure from the beginning. Thorough penetration is the secret path of awareness, that is, the Brahma aperture at the crown of the head, which is the empty channel, empty and wide, so that all samsaric and nirvanic phenomena can move. This naturally spontaneously accomplished jewel-like appearance pervades both Buddhas and sentient beings, whoever realizes and understands it is very vast, appearing naturally without bias, and naturally liberated. Compassion is, the compassion of supplication and prayer will appear to those with faith. The compassion of conditioned arising will appear to those who awaken from karma. The compassion of the power of nature arises for all sentient beings, and grows greatly for each individual, sentient beings who awaken from karma are destined to become Buddhas in an instant. Like this
Chinese
出自《文殊菩萨根本续》：“一刹那顷成正觉。” 根本智在何处？在光明中。譬如太阳在何处？在光明中。 也就是周遍一切。也就是原本法性的声音显现的闪烁明亮，是智慧清净的显现。 安住于基位，安住于无碍之法，以智慧之力无碍区分词句与意义，且快速无比，是依凭风的运行，迅速决断，行使收摄和散布轮回与涅槃之事业。 从觉性中产生的智慧之力，化为光明的自性光芒，内外无别，光明闪耀，如灯光从眼中显现。 空性存在于显现的境域中，却不在能执取的境域中成立。譬如镜中之影像，显现却无自性，一切由此生起，甚为稀奇。从显现而无自性中，生出一切事物的本体。 禅修的要点在于日夜结合，不加造作，安住于本然状态，保持长久，即超越了座间休息。 行为的要点在于能够掌控显现，不抑制显现，从自性中产生的行为自然流露，即超越了身语意疲惫。 见解的要点在于断绝胎藏之城，因此，显现是色，非色是法。有是轮回之法，显现与觉知所摄。基是轮回与涅槃之法。生起是自心识上五蕴的显现。断除最高的见解是：除了轮回与涅槃之外，别无他物，故无有高于此的见解。 果的要点在于不退转，获得大成就的印证。对此无需勤作，自性解脱，谁人仅是证悟，即得解脱，范围广大。 原本自性解脱的证悟要点在于：大圆满超越心识之义在相续中生起。自心周围贤妙，是依凭体验传承而生起。 颜色是白色、红色、黄色、绿色、蓝色五种，不混杂，各自清晰显现，描绘精妙，各自颜色鲜明。 显现是清净智慧的显现。有情众生。清净是错觉显现为智慧。如此显现，其状态平稳。