English
The wisdom that possesses the five leaps is great. I, with wisdom as the basis, overwhelm samsara and nirvana at the same time. Like the first bhumi and so on, realizing this in an instant, form is liberated into emptiness, and the great transformation of emptiness turning into form is great wisdom. I, with the light of the sun of wisdom, realize the dharma of the body as emptiness. With the light of the moon of skillful means, bliss is actually born in body and speech. These two, the great bliss of inseparable union, abide in the self-existing Great Perfection, adorned with light and rays, are majestic. The union of bliss and emptiness is great. This is the eighth inner meaning. Now is the ninth inner meaning, which shows that the person who has realized this has gained confidence in the unchanging nature of reality. I have vast wisdom, which is beyond effort and practice. Samsara and nirvana are completely perfect at the same time, without limit. Outwardly, the activities of body and speech are gone, and body, speech, and mind are liberated into a single self-appearance. Inwardly, the activity of the breath flowing in and out is gone, and there is no name for grasping and being grasped. The secret activity of wisdom, the coming and going of the movement of breath, is gone, and now it is irreversible. I, the wisdom that is the basis of all expressions, have no movement of mind, so the uncreated dharmas arise naturally, and the original source is wisdom itself. I, the self-arisen wisdom, appear without obstruction, inwardly and outwardly, so the uncreated wisdom arises in itself. I, the wisdom that is pure from the beginning, do not depend on what is called realization or the establishment of wisdom, nor have I gone into an ordinary state of non-realization. By the key point that the senses have no sharpness or dullness, wisdom itself is recognized as originally enlightened. I, the wisdom that has not been used, have all dharmas perfected at the same time, so there is no hope of purification, and no doubt about sentient beings, so samsara and nirvana have no before or after in time, and are perfected in the single bindu of non-action. I, the wisdom that is free from karmic imprints, am liberated from suffering, and have no compassion for samsara. I have no fear of the suffering of heat and cold in hell, so I am free from the fear of the three lower realms, various different thoughts, and all afflictions from the beginning. I, the wisdom that transcends words, am filled with bliss, and have no craftsman of body, speech, and mind—the consciousness of mind—so from the beginning, I abide in my own nature.
Chinese
即是如此。 我，超越了境和心的觉性，安住于基位之理，由于没有能执和所执的境，故从原始以来即安住于自性。 我，超越了内外二元的觉性，对于无有外器和内情二者，如此显现的一切，即是我自生的智慧。 我，于错乱自净的觉性之体性中解脱，由于没有法相的差别和法性的差别，故一切法皆为一体性。 如是，以上述内容概括了第一个要点，即连同提问，以九个要点阐述了我的意之体性。 现在，概括第二个要点，即阐述以何种束缚之垢染来束缚自性。 即真实地阐述束缚之垢染，以及阐述其无需勤作而自解脱。 首先，对于支分之义的四种阐述，第一是简要阐述关于此的提问：金刚是由五种智慧所成，其恒常执持，故是具有摄集者差别的法。 或者，压伏祈请是于导师之上显现，如是所说，坏灭之外器，其上依止着内情的有情之轮回之法，以及涅槃之法身和智慧。 由于所说一切皆为自性之法，那么，这些有情是无需勤作而解脱吗？或者，是被何物所束缚呢？ 如先前所说，那么这些有情不应被束缚，或者，一切有情皆未被任何事物所束缚，这即是自义吗？ 或者，不是显现声响轮回涅槃之法，而是其他人未证悟这些，故心被束缚吗？ 由于心皆未解脱，故我未通达这些，摧毁了分别念之众的导师，具足一切殊胜功德，超越三界者，请为我宣说，如是提问。 支分之义的第二，即阐述彼亦由突发之垢染而远离了对自性的束缚：摧毁了轮回过患之过失，具足殊胜功德，超越了善与非善的导师，向真实结集者执金刚的耳根宣说，安住于一切有情之贪欲等烦恼
English
It is just like that. I, the awareness that transcends the realm and mind, abide in the ground of reality. Since there is no object to be grasped or held, I have abided in my own nature from the very beginning. I, the awareness that transcends the inner and outer duality, for whom there is no outer vessel and inner essence, all that appears in this way is my own self-born wisdom. I, liberated into the single essence of awareness where delusion is self-purified, since there is no absence of phenomenal distinctions and essential distinctions, all phenomena are of one essence. Thus, the above summarizes the first point, which, along with questions, explains the nature of my intention in nine points. Now, summarizing the second point, it explains by what binding impurity the essence itself is bound. That is, it directly explains the binding impurity, and explains that it is effortlessly self-liberated. First, regarding the four explanations of the meaning of the limbs, the first is a brief explanation of the question about it: The vajra is made of the five wisdoms, and because it is always held, it is a dharma with the distinction of a collector. Or, the subduing supplication is shown above the teacher, as it is said, the outer vessel that is destroyed, on which the sentient beings of the inner essence rely, the dharma of samsara, and the dharmakaya and wisdom of nirvana. Since everything said is the dharma of essence, are these sentient beings liberated without effort? Or, by what are they bound? As said before, then these sentient beings should not be bound, or, all sentient beings are not bound by anything, is this self-interest? Or, is it not the phenomena of appearance, sound, samsara, and nirvana, but others have not realized them, so the mind is bound? Since the minds are not liberated, I have not understood these, the teacher who destroys the multitude of different thoughts, possessing all the excellent qualities, the one who transcends the three realms, please tell me, so he asked. The second of the meaning of the limbs is to show that it is also free from the binding of essence by the sudden impurity: Destroying the faults of the evils of samsara, possessing excellent qualities, the teacher who transcends good and evil, spoke to the ear faculty of Vajrapani, the real collector, the afflictions such as desire that dwell in all sentient beings.
Chinese
是法性。贪欲等自性为空，故非于胜义有。譬如虚空之智是空智。如外虚空虽空，然云忽生，如是众生忽由无明之四缘，及身心等遮蔽法性而显现。彼云亦不从虚空以外而来，如其自生。如是初亦从虚空生，中亦住于虚空，终亦知其融入虚空，虚空与云无别，如说于一味中融入。如是烦恼垢于法性中自解脱，众生何有系缚？以彼自解脱之要诀故。若于彼烦恼执为真实，以彼自性所生之故，业及烦恼增长，乃至知之智慧增长亦成系缚，犹如执无为有之相。由心之多种分别所集之身所生之有为法等，以执为自性故，何不系缚？以于无执为真实故。彼亦唯于世俗谛中为真，若知胜义中无自性，则业及烦恼垢于自位而清净。如水之垢，不搅动则自清。轮回涅槃诸法，于胜义中无自性而为一。是为支分义第二。今说支分义第三，以未知法性空性故，显示彼系缚之因。如上所说，若未能知无实事，则众生系缚于三界，蕴等如下文云：蕴、界、处，于族与族之主中解脱。以此广说。是为支分义第三。今说支分义第四，显示彼等事物系缚之自性。三界之房屋等，于下文以法性宫殿广说。是为支分义第四。如是彼等之支分义第一，于系缚垢真实显示，而作四支分义而说。
English
It is the nature of Dharma. Since desire and so on are empty of their own nature, they do not exist in the ultimate sense. For example, the wisdom of space is emptiness-wisdom. Just as clouds suddenly arise from the empty outer space, so too, beings suddenly appear to have their Dharma nature obscured by the four conditions of ignorance and by body and mind. That cloud does not come from anywhere other than space itself; it arises from itself. Likewise, it arises from space in the beginning, dwells in space in the middle, and is known to dissolve into space in the end. Since space and clouds are inseparable, it is said that they dissolve into a single taste. Similarly, when the defilements of afflictions are self-liberated in the nature of Dharma, how can beings be bound? It is because of the key point of self-liberation. If one grasps those afflictions as real, then because they arise from their own nature, karma and afflictions increase, and even the increase of wisdom of knowledge becomes a bondage. It is like grasping non-existence as existence. Those conditioned phenomena, such as the body, which arise from the collection of many conceptual thoughts of the mind, are grasped as self-existent. How can they not be bound? Because they grasp non-existence as reality. That is only true in conventional truth; if one knows that there is no self-nature in ultimate truth, then the defilements of karma and afflictions are purified in their own place. Just as the turbidity of water becomes clear on its own when left undisturbed, all the phenomena of samsara and nirvana are one in that they have no self-nature in ultimate truth. This is the second meaning of the branch. Now, the third meaning of the branch is to show the cause of bondage due to not knowing the emptiness of Dharma nature. As stated above, if one does not know that things are without substance, then beings are bound in the three realms, such as the aggregates, etc. Below it says: The aggregates, realms, and sources are liberated in the lineage and the lord of the lineage. This is explained in detail. This is the third meaning of the branch. Now, the fourth meaning of the branch is to show the nature of bondage by those things themselves. The house of the three realms, etc., is explained in detail below by the palace of Dharma nature. This is the fourth meaning of the branch. Thus, the first meaning of the branch of those things is to actually show the defilements that bind, and it is explained by making four branch meanings.
Chinese
因此，现在为了以毫不费力地自然解脱来展示第二个分支的意义，首先以五个部分来展示其要点。为了展示一切平等无别地自然解脱，通过恳请秘密主，并称之为金刚持大士，六道众生在三界中轮回的痛苦，并非来自他处，而是被自己分别念的业所束缚而存在，但自性未被改造而解脱，依赖于四种要点而解脱，也就是依赖于本来解脱、没有重新建立基础的要点，众生毫不费力地解脱；依赖于自然解脱没有对治的要点，不被业和烦恼的种子所束缚而自然解脱；依赖于完全解脱没有边际的要点，展示了一知一切解脱；依赖于赤裸解脱、见即消失的要点，当下赤裸显现而解脱。此外，通过行为赤裸解脱，将所欲的五种功德转变为法性，依赖于串习的力量和通过智慧解脱。串习的力量是成为所学之处，通过学习色法的所缘，色法在法性中解脱；同样，通过学习声、香、味、触的所缘，觉性在法性中解脱。通过智慧解脱是，将根识置于自然状态，转变为六识的符号，将根识置于自身位置的三种稳固方式，使境与心味同；根识各自的两种推动，使显现与心的形状分离；六种抓住旁支的方式，使六道众生在赤裸显现中解脱的关键。因此，通过十一个要点，显现于显现之上解脱，就像鸟雀被老鹰抓走一样，从分别念的思维中解脱；依赖于此，觉性在变化之上解脱，就像空中的冰雹一样，脱离了认知念头的分别。因此，通过赤裸放置、赤裸解脱，显现与觉性的所依耗尽；通过赤裸见、赤裸消失，境与心的基础空虚；通过赤裸解脱、赤裸清净，身与心的联系断绝，因此，从被称为“行为显现自然”中产生。其中，在禅修的窍诀中，完全解脱没有边际的要点是，一知一切解脱。