English
From Manjushri's Root Tantra: "In a single instant, Buddhahood is attained." Where is the ground of awareness? It is in the light. For example, where is the sun? It is in the light. That is, it pervades everything. That is, the naturally resounding sound of the Dharma, the shimmering clarity of appearance, is the appearance of pure wisdom. Abiding in the ground, abiding in the unobstructed Dharma, with the power of wisdom, effortlessly distinguishing words and meanings, and being extremely fast, is relying on the movement of the wind, quickly deciding, and performing the work of gathering and scattering samsara and nirvana. The power of wisdom arising from awareness, manifested as the self-radiance of light, without inner or outer, the light shining brightly, like a lamp appearing from the eyes. Emptiness exists in the realm of appearance, but it is not established in the realm of what can be grasped. For example, like the image in a mirror, appearing but without self-nature, everything arises from this, which is very wonderful. From appearance without self-nature, the essence of all things arises. The key to meditation is the union of day and night, without contrivance, abiding in the natural state, maintaining it for a long time, which transcends the intervals between sessions. The key to action is being able to control appearance, not suppressing appearance, the actions arising from self-nature flowing naturally, which transcends the exhaustion of body, speech, and mind. The key to view is cutting off the continuity of the city of the womb, therefore, appearance is form, and non-form is Dharma. Existence is the Dharma of samsara, gathered by appearance and awareness. The ground is the Dharma of samsara and nirvana. Arising is the manifestation of the five aggregates in one's own mind. Abandoning the highest view is: there is nothing other than samsara and nirvana, therefore there is no view higher than this. The key to the result is non-regression, obtaining the seal of great accomplishment. There is no need to strive for this, self-liberation, whoever merely realizes it is liberated, the scope is vast. The key to realizing the original self-liberation is: the meaning of Great Perfection, beyond mind, arises in the continuum. The wise ones around oneself arise from relying on the experiential lineage. The colors are white, red, yellow, green, and blue, the five are distinct, each appearing clearly, the depiction is exquisite, each color is distinct. Appearance is the appearance of pure wisdom. Sentient beings. Purity is delusion appearing as wisdom. Thus appearing, its state is stable.
Chinese
没有高低、彼此、上下之分。从经验中不断增长的基础是，从自身产生的明光显现，布置得非常完美，被圆形的围墙装饰得非常美丽。从根本上说，从本来清净的觉性中，在道位时，法界觉性不离不散，所以是伟大的，因为没有不包含在其中的。仅仅是佛和有情众生存在，所以容纳性非常大。将轮回和涅槃二者混合在一起的口诀，称为将显现和有情众生混合在一起，这种联系非常巧妙，现在二元对立的显现是不可能的。法身、报身、化身。自性身和金刚持，以及身体的四个脉轮，具备灯，层层叠加非常完美，具备清净智慧的灯。如是，显示了第五个核心意义，即自性身的庄严或游戏全部显现。现在，第六个分支意义，也显示了它如何存在于有情众生中，并显示了它的自性不被任何事物所染污。在自性中，显现面容。那么，存在于有情众生中的自性是什么呢？轮回和涅槃融为一体，没有成佛的因，从业和烦恼中解脱。没有增长的因，从身和智慧中解脱。没有有情众生，从见、修、行中解脱。没有无明，从因和缘中解脱。没有错乱，从所取和能取中解脱。没有心，通过追溯思想的根源，业的粗重耗尽；通过去除对境，不再返回；通过切断根源，断绝了未来的延续；通过推倒顶端，没有了安住的基础。依靠这些要点，成为了不退转于三界的要点。心也是如此。通过将心紧紧抓住，念头的流动停止；通过确定，缺点转化为优点；通过总结，行走的道路耗尽；通过将心抛向天空，失去了心的基础。没有安住的基础等等，三界轮回和涅槃，没有三身的存在。超越世间的觉性没有敌人，因此没有依赖的友伴。因为敌人和朋友平等，所以嗔恨被引导到正确的道路上。此时，通过六种平等性的口诀，总结业的终结。此时，由于执着的对境止息，没有了烦恼，并且对它产生我执的知识
English
There is no high or low, no mutual, no up or down. The basis for increasing from experience is that the clear light appearance arising from oneself is arranged very perfectly, and is decorated very beautifully by the circular enclosure. Fundamentally, from the originally pure awareness, in the path stage, the Dharmadhatu awareness is inseparable, so it is great, because there is nothing that is not included in it. Only Buddhas and sentient beings exist, so the capacity is very large. The oral instruction that mixes samsara and nirvana together is called mixing appearance and sentient beings together, this connection is very skillful, now the dualistic appearance is impossible. Dharmakaya, Sambhogakaya, Nirmanakaya. The Svabhavikakaya and Vajradhara, and the four chakras of the body, possessing lamps, stacked layer upon layer are very perfect, possessing the lamp of pure wisdom. Thus, it shows the fifth core meaning, that is, the adornment or play of the Svabhavikakaya all appear. Now, the sixth branch meaning, it also shows how it exists in sentient beings, and shows that its nature is not defiled by anything. In the self-nature, the face appears. So, what is the self-nature that exists in sentient beings? Samsara and nirvana are integrated, there is no cause for becoming a Buddha, liberated from karma and afflictions. There is no cause for increasing, liberated from body and wisdom. There are no sentient beings, liberated from view, meditation, and conduct. There is no ignorance, liberated from cause and condition. There is no delusion, liberated from the object and subject. There is no mind, by tracing the root of thought, the grossness of karma is exhausted; by removing the object, there is no return; by cutting off the root, the future continuation is cut off; by pushing down the top, there is no basis for abiding. Relying on these key points, it becomes the key point of non-retrogression in the three realms. The mind is also like this. By tightly grasping the mind, the flow of thoughts stops; by determining, shortcomings are transformed into advantages; by summarizing, the path of going is exhausted; by throwing the mind into the sky, the basis of the mind is lost. There is no basis for abiding, etc., the three realms of samsara and nirvana, there is no existence of the three bodies. The awareness that transcends the world has no enemy, therefore there is no companion to rely on. Because enemies and friends are equal, hatred is guided to the correct path. At this time, through the oral instruction of six equalities, the end of karma is summarized. At this time, because the object of attachment ceases, there are no afflictions, and the knowledge that grasps onto it as self
Chinese
因为没有，黄金、绿松石和泥土石头等同的时刻。在这个时刻，身体脱离了去和来，聚集在一个地方，身体没有作为，这是通达无勤之义的征兆。像那样，因为没有作为而解脱，所以称为解脱。在这个时刻，心的法超越了言辞和文字，没有喋喋不休的说话，这是法耗尽的征兆，连错乱清净的显现也都不存在。因为没有方便，所以脱离了上师的口诀。因为没有智慧，所以超越了言辞。像那样证悟的时刻，五蕴中的色蕴从各个微尘分解开来，感受的体验停止，意识无边无际，识的城市崩塌，行从作为中解脱，并且没有，见到这五者的体性而耗尽，界和缘起的法也坏灭而体验，这称为错乱坏灭。在这个时刻，因为没有对五境的执着，所以连执着于它们的念头都没有，这是轮回的粗重耗尽的征兆。在这个时刻，眼睛的根识对色法的见闻之义停止，同样，耳朵等对听闻之义的停止也没有，称为无执自显。因为没有对色等境的蓝色执着等，瑜伽士见到身体没有束缚，称为解脱。对于境的执取应该这样做，以及不应该做，也没有。因为没有对它的执着，这是我执的念头耗尽的征兆。因为那本身是自性觉知，所以没有法身、报身、化身，对于从那之中产生的智慧没有我执，这是获得过去业力不错误的征兆。因为没有被知识所包含的智慧，所以没有佛和众生的二元对立，因为没有所知的智慧，所以智慧不向外看而向内明澈。因为没有执着于它的念头，所以称为在轮回和涅槃中都没有成立。对于它，因为体验的增减耗尽所以没有光芒，那本身因为没有对觉知的执着，所以也不是任何颜色。因为本体从一开始就是清净的。对于它，因为没有声音所以没有听闻的境。因为没有气味所以没有嗅闻的境等，因为没有欲望的对境。一切都是从了知为智慧的游舞中产生的。
English
Because there is not, the time when gold, turquoise, and earth stones are equal. At this time, the body is separated from going and coming, and gathered in one place, the body has no action, which is a sign of understanding the meaning of effortless action. Likewise, because there is no action, it is liberated, therefore it is called liberation. At this time, the mind's dharma transcends words and letters, and there is no garrulous speech, which is a sign of the exhaustion of dharma, and even the appearance of delusion being purified does not exist. Because there is no means, it is separated from the guru's instructions. Because there is no wisdom, it transcends words. At the time of such realization, the aggregates, the form aggregate, disintegrate from each individual atom, the experience of feeling ceases, consciousness is infinite, the city of consciousness collapses, action is liberated from activity, and there is not, seeing the characteristics of these five is exhausted, and the elements and interdependent dharmas also perish and are experienced, this is called the destruction of delusion. At this time, because there is no attachment to the five objects, there is not even a thought of clinging to them, which is a sign of the exhaustion of the grossness of samsara. At this time, the function of the eye consciousness to see forms ceases, and likewise, the cessation of the function of hearing by the ear, etc., does not exist, and it is called self-arising without grasping. Because there is no attachment to blue, etc., to objects such as form, the yogi sees the body without bonds, which is called liberation. Grasping of objects should be done like this, and there is also no 'should not be done.' Because there is no clinging to it, this is a sign of the exhaustion of the thought of self-grasping. Because that itself is self-awareness, there is no Dharmakaya, Sambhogakaya, or Nirmanakaya, and there is no self-grasping in the wisdom that arises from that, which is a sign of obtaining past karma without error. Because there is no wisdom contained by knowledge, there is no duality of Buddha and sentient beings, because there is no wisdom of the knowable, wisdom does not look outward but is clear inward. Because there is no thought of clinging to it, it is said that it is not established in either samsara or nirvana. For that, because the increase and decrease of experience are exhausted, there is no light, and that itself, because there is no attachment to awareness, is not any color. Because the essence is pure from the beginning. For that, because there is no sound, there is no object to be heard. Because there is no smell, there is no object to be smelled, etc., because there are no objects of desire. All arise from knowing as the play of wisdom.
Chinese
对于不执着于“啦啦”的欲望，甚至对欲望本身也不执着，这是由于不将外境执为实有而产生的。由于没有内外之分，所以没有界限。由于不需要创造本尊，所以也没有宫殿，这是由于没有可以依赖的基础而产生的。因为自明是自己的本尊，所以没有需要用手和脸去执着的本尊。因此，超越了可以繁衍的境界，这是因为自身是宫殿，自心被认为是本尊而产生的。以上这些解释了支分之义的第五个方面，即如何将颠倒错乱的智慧视为儿子。现在将支分之义分为六个方面来解释。现在，为了解释第六个支分之义中的二取显现是如何产生的，用十个支分之义来解释的第一个方面。这也是为了解释如何因缘而产生错乱，以及如何对错乱产生执着的现象。这些是集结者在这一章的开头提出的问题，即第五个方面中的二取显现是什么，作为对这个问题的回答而出现的。导师说：“奇哉！秘密之主金刚持，你谛听。”这是因为他被授权为三部忿怒尊中特别的密咒之主。比其他事物更伟大的显现是：本体从一开始就是清净的，所以没有错乱的原因和错乱的条件。自性显现的作用没有停止，所以无论如何都会显现和出现。由于慈悲遍及一切，所以从不需要扬弃和取舍、否定和肯定。从这个基础上，产生了“有”的实有之法和“无”的空性之法，这就是轮回和涅槃产生的原因。如此产生，普遍的基础显现为任运成就的各种事物，无所不停止，也无所不执着。普遍地将“基础”称为普遍，将“基础”视为自生，并将“知识的差别”视为不停止错乱的基础。本体从一开始就是清净的，从未经历过错乱，仅仅依靠言语来表达，结果反而陷入了错乱。例如，当一个有眼翳的人用眼睛看到天空中的毛发时，即使他说“我没有错乱”，也和陷入错乱是一样的。实际上，无论是说“从一开始就是清净的”，还是说“任运成就”，或者说“不确定”，或者说“确定是意义的真实基础”，都和陷入错乱是一样的。