English
How are sentient beings bound? The teachings that possess the five wisdoms that destroy afflictions and transcend the limits of samsara and nirvana, I did not know before, so I spoke and asked about these two. This is the first content. Now, the second content is a brief presentation of the answer. The four phrases, starting with "Bhagavan," will be explained below. Now, the third content is an explanation of the essence and nature in detail. The essence is the self-appearance as the wisdom of awareness that is pure from the beginning. The nature is that which pervades all sentient beings, possessing the five bodies, including the immovable one. Its fruit is the pacification of all extremes of elaboration, arising from the bindu. Realizing the meaning of that one, free from one, many, and different. Its appearance is the union of the two in the nature of reality, without place or distinction. Its entity is emptiness, and its nature is luminosity. From the perspective of self-liberation, the essence of emptiness, the nature of reality, from awareness free from conceptualization, realization arises all at once. The appearance of its lineage, the way it appears is gradual. This is the third content. Now, the fourth content is that the essence of awareness pervades that very thing, and everything is complete in that very thing, showing that it is not stained by any defilement. The essence of awareness is also the emptiness of reality, pervading all sentient beings, for the dust and darkness held by externalists, and for the nature of reality lacking courage, the appearance of its nature is wisdom, and light arising from wisdom. Thus, the two, essence and nature, become skillful means and wisdom, and the nature of reality, free from the defilement of ignorance and delusion, is primordially pure, never having experienced delusion. That unchanging awareness itself appears as the Dharmakaya, and by practicing relying on the lamp, warmth signs of great bliss arise in body and speech, and the limits of things like earth, stones, and rocks, the fine dust, etc., are emptiness, which arises from practice. It does not depend on others, it is self-arisen, it is the ultimate end of all knowable things, therefore it is awareness. It is clear in all knowledge, it is supreme, therefore it is king, it does not depend on other accumulations of merit. High and all are self-arisen, low is the key to self-liberation, all places are completely pure, transcending expression, it is not the object of words. This is the fourth content. Now is the essence.
Chinese
第五，如此证悟的瑜伽士，将轮回与涅槃一切都显示为从那本身所生，并且是那本身的庄严或嬉戏。基位自生的状态，自生的觉性本身，息灭了世间的作为和能作。增长体验和证悟的意旨是，不作做，于自处解脱。觉性本身是原始成佛，因此轮回也未超出我自生的智慧。如此，涅槃也唯有我自明的智慧。基觉性本身显现为所诠，因此法是轮回，涅槃也是我的觉性。不是那之外的黑色之法，也都是我觉性的智慧本身。又，获得确信的瑜伽士，对于地狱寒热之苦不恐惧也不畏惧，因为觉性本身从一开始就已成佛，所以轮回未成立。诸如此类，因恶业而前往具有痛苦之处，也无不是从我自生的智慧所出，这是从证悟觉性无因的关键所生。中心觉性轮于智慧自在，自身安住于与本尊无别，这是根遍在自性的普贤王如来。依靠自性力所住之字，从口中所说的一切都成了咒语的念诵。所说之词本身也无不是我自生的智慧，这是从知晓自身为胜者坛城所生。又是佛陀宝的分类，体性和，定义和合理性。分类是，法身，报身，化身佛三者。其中，法身之刹土和，幻化的分类等等，在其他地方已经阐述。定义是，因为息灭了业和，业的差别，所以称为息灭。又，因为以真实的功德而增长，所以称为增长。体性也是，超越了所断，安住于不被任何遮蔽所遮蔽。合理性是，息灭了轮回和涅槃的分别，并且以清净的功德而增长，所以在世间是稀有的，并且因为值得他人恭敬，所以是殊胜的。积累业就是法，分类是，修持之法十二支，道之法圣道八支，胜义之法寂静涅槃。
English
Fifth, the yogi who has realized this way shows that all of samsara and nirvana arise from that very nature and are the adornment or play of that very nature. The state of the self-arisen ground, the self-arisen awareness itself, pacifies the actions and agents of the world. The intention of increasing experience and realization is that it is unmade and liberated in its own place. Awareness itself is primordially enlightened, so samsara does not go beyond my self-arisen wisdom. Thus, nirvana is also nothing other than my self-aware wisdom. The ground awareness itself appears as the object to be signified, so the Dharma is samsara, and nirvana is also my awareness. Those black dharmas that are not that are also the wisdom of my awareness itself. Moreover, the yogi who has gained confidence has no fear or apprehension of the suffering of the hot and cold hells, because awareness itself is enlightened from the beginning, so samsara is not established. Likewise, going to places of suffering due to bad karma is also nothing other than my self-arisen wisdom, which arises from the key to realizing that awareness has no cause. The central awareness wheel is independent in wisdom, and one's own body abides inseparable from the deity, which is Samantabhadra, the nature of the all-pervading root. Relying on the letters abiding in the power of nature, whatever is spoken in speech becomes the recitation of mantras. The very words spoken are also nothing other than my self-arisen wisdom, which arises from knowing one's own body as the mandala of the Victorious Ones. Furthermore, there are the divisions of the Buddha Jewel, its essence, its definition, and its validity. The divisions are the three Buddhas: Dharmakaya, Sambhogakaya, and Nirmanakaya. Among them, the realms of the Dharmakaya and the divisions of emanations, etc., have been explained elsewhere. The definition is that it is called 'pacified' because it has pacified karma and the distinctions of karma. Also, it is called 'increased' because it increases with true qualities. The essence is also that it transcends what is to be abandoned and abides without being obscured by any obscuration. The validity is that it has pacified the thoughts of samsara and nirvana and has increased with completely purified qualities, so it is rare in the world, and because it is worthy of respect from others, it is supreme. Accumulating karma is Dharma, and the divisions are the twelve branches of the Dharma to be practiced, the eight branches of the Noble Path of the Path, and the peace of nirvana, the ultimate Dharma.
Chinese
是小乘的宗派。本体是所说之义圆满。定义是身语意差别以进入道轨以上为法。理由是，法的境，法性与之相合，从三界中出离，因为那个意义在世间中稀有，从那向上增长，所以称为胜妙。僧伽的分类是，从小乘的角度来说，有声闻、缘觉和菩萨的僧伽。本体是恒常依靠而与意义结合。定义是，对于善，在一切时中生起欲求，像那样恒常做是稀有的，并且不离那个而特别做就是殊胜。那三者也唯有从觉性之外而邪谬则没有。自生觉性的君王是导师，因为从觉性之外的所知邪谬则没有的缘故。五根的境随之而行是唯有从退转之外没有其他的缘故，也成为眷属。依靠那本身而使从于境上分别的执着分离，是依靠脉气方便的安乐而成为子。教法也是唯有从执持根本的觉性之外没有其他的。以自清净而了知境和有境，因此能摄集自己的眷属的摄集者也是觉性本身。那觉性本身以多种方便显现而成为见，不散乱地安住于那上而成为修，在那上恒常地做而成为行也是觉性。那本身具有有权有为和，无有权为和，极无有权为和，最无有权为，虽然没有权为，觉性是誓言守护之境的，以及超越守护界限的自性誓言也是觉性。那身语意的律仪也是觉性本身。供养等等也是觉性，以五句经文得知。如是开示第六内涵后，现在开示第七内涵，如是了知后，开示如此显现的一切是自己的觉性。因此，在一切世间法中也生起觉性的智慧，那也是罪恶，名为觉性本身从本来解脱的关键。从业的善恶利害分离，以名言无有定准的理由，以名相转变的业而遮破
English
It is the doctrine of the Lesser Vehicle. Its essence is the perfection of the meaning of what is said. Its definition is that which enters the path through the distinctions of body, speech, and mind is Dharma. The reason is that the object of Dharma, the nature of Dharma, is mixed with it, and it exhales from the three realms. Because that meaning is rare in the world, it increases upward from that, so it is called supreme. The division of the Sangha is, from the perspective of the Lesser Vehicle, there are the Sanghas of the Hearers, Solitary Realizers, and Bodhisattvas. Its essence is to constantly rely on and combine with meaning itself. The definition is to generate desire for virtue at all times. It is rare to do so constantly, and to do it specifically without separating from it is supreme. Those three are also only wrong if they are apart from awareness. The king of self-arisen awareness is the teacher, because there is no knowledge apart from awareness. Following the objects of the five senses is only from turning away, so there is no other reason, and it also becomes a retinue. Relying on that itself to separate from the grasping of conceptualization on the object is relying on the bliss of the method of channels and winds to become a child. The teachings are also only from the awareness that holds the foundation, and there is no other. Knowing the object and the subject as self-pure, the collector who collects his own retinue is also awareness itself. That awareness itself appears as various methods and becomes view, and staying on it without distraction becomes meditation, and constantly doing it on it becomes action, which is also awareness. That itself has power and activity, and is without power and activity, extremely without power and activity, and most without power and activity. Although there is no power and activity, awareness is the object of vows to be protected, and the self-nature vow that transcends the boundaries of protection is also awareness. That discipline of body, speech, and mind is also awareness itself. Offerings and so on are also awareness, which is known by the five-sentence scripture. Having shown the sixth content in this way, now showing the seventh content, after knowing it in this way, showing that everything that appears in this way is one's own awareness. Therefore, wisdom of awareness also arises in all worldly dharmas, and that is also sin, called the key to awareness itself being liberated from the beginning. Separated from the benefits and harms of good and evil deeds, with the reason that there is no certainty in names, it is refuted by the action of changing names.
Chinese
抉择边际的差别是：在此，罪恶是名称的异名，对于名称没有决定，是善。这样说也没有相违。一切都只是由名称构成，没有其他成立的。这样，无论如何安立，就那样显现。其中，安立是名称，用理证来破斥，名称没有决定。没有真实是其本身的理由。名称的体性没有确定，例如，给老者取名为年轻人，但老者不会变成年轻人，同样，即使是罪恶之人，如果本质是善，又有什么空虚的呢？因为没有决定。罪恶本身不是我，所以不会被业和异熟所染污。因为因是罪恶不真实，所以果异熟也不真实。也就是说，从觉性因果无迹的觉性来看，异熟不真实。共同乘的人说，因为造作了罪恶不善的因，所以果报会堕入恶趣，这也不是真实正确的，因为除了觉性智慧的神变之外，没有其他。因此，罪恶和异熟没有关联，所以也不真实，因为两者因不同，所以也没有因自体相同的关联。因为因是杀生，所以果报也反过来被杀，这也不合理，因为因是向外杀生，果报是向内到来，两者也没有因自体相同的关联，因为因不同，所以从那产生的关联也没有。罪恶不会产生异熟，异熟也不会产生罪恶。由于果不真实的缘故，像果一样，现在杀生，如果未来自己的生命被夺走，那就是异熟互相轮转，因为造作罪恶的因，所以果报也会确定地升到善趣，所以没有相违。如果因相同的果是真实的，那么现在我杀生，未来也必须杀害他人，所以不真实。也就是说，体验因相同的果不真实，因为在此体验之后，未来不会体验，就像现在贫穷，未来不可能一直贫穷一样，造作因相同，现在做屠夫，未来
English
The distinction of the limits of obscuration is: Here, sin is a synonym for name, and there is no certainty in name, it is good. There is no contradiction in saying this. Everything is constituted only by name, and nothing else is established. Thus, however it is designated, it appears as such. Among them, designation is name, and when refuted by reasoning, name is not certain. There is no reason for it to be truly itself. The nature of name is not fixed. For example, giving an old man the name of a young man, but the old man will not become young. Similarly, even if a person is sinful, what is empty if the essence is good? Because there is no certainty. Sin itself is not me, so it is not stained by karma and maturation. Because the cause, sin, is not true, the result, maturation, is also not true. That is, from the perspective of the awareness of cause and effect without trace, maturation is not true. The common vehicle people say that because they have committed sinful and unwholesome causes, the result will be to fall into the lower realms, but this is not truly correct, because there is nothing other than the magical display of the wisdom of awareness. Therefore, sin and maturation are not related, so it is not true, because the two causes are different, so there is no connection of the same cause itself. Because the cause is killing, the result is also being killed in return, which is also unreasonable, because the cause is killing outwards, and the result is coming inwards, and the two do not have the same cause itself, because the cause is different, so the connection arising from that does not exist. Sin does not produce maturation, and maturation does not produce sin. Because the result is not true, like the result, now killing, if in the future one's own life is taken away, then maturation is mutually rotating, because one has committed the cause of sin, so the result will definitely rise to the good realms, so there is no contradiction. If the result of the same cause is true, then now I kill, and in the future I must also kill others, so it is not true. That is, experiencing the result of the same cause is not true, because after experiencing it here, one will not experience it in the future, just as being poor now, it is impossible to be poor forever, creating the same cause, now being a butcher, in the future