English
Furthermore, explaining the supreme qualities: Because of mastering the immeasurable qualities such as the complete perfection of all Buddhas, it is called Buddha. Explaining the number with three: the three bodies of Dharma Body, Enjoyment Body, and Emanation Body. Among them, in the previously mentioned "Dharma," the Sutra Pitaka is the meaning of straightforwardness, and it is the meaning of certainty. The Vinaya Pitaka is mainly about the knowledge of the Vinaya, and the establishment of things as the main thing. The Abhidhamma Pitaka is mainly about the basis and the determination of things. Moreover, based on the Kashmiri Vaibhashika school, there are the Dharma of teachings, the Dharma of the nature of realization, and the twelve divisions of scriptures, etc. The so-called "Sangha" is essentially the virtuous intention and the abandonment of attachment to the self of individuals, etc. The etymology is that it is called Sangha because of the desire for virtue. The classification includes the Shravaka Sangha, the Pratyekabuddha Sangha, and the Bodhisattva Sangha. The Shravakas include the Vaibhashikas and the Sutra school. The individuals of the Shravaka generally have eighteen schools, but here the fundamental schools are the Mahasanghika, etc. The scripture is clear. The Four Noble Truths are the path of samsara and its fruit, and the path of nirvana and its fruit. The Pratyekabuddha Sangha is thought to have outflows and no outflows. The Bodhisattva Sangha is the transcendent and those who abide in the first ground, etc. Thus, the fourth summarized meaning, that is, the complete possession of the Three Jewels in one's own body and mind, has been explained by making two divisions. Now, the fifth summarized meaning, that is, how to make these white dharmas completely possessed in one's own view, is explained by the twelve places of meaning. First, the reason for asking how the body and mind of the yogi are complete is that the seven sentences such as Vajradhara can be known from the scripture. Now, the second inner meaning, that is, although these dharmas are not established by emptiness, the actual explanation of completeness here is that Vajra is the inseparability of bliss and emptiness, and it is called holding because it constantly abides in it. For the meaning of these teachings, one strives without accomplishment. The ground is the wisdom that pervades all beings. The ground of abiding is originally pure, so nothing is accomplished. The ground of appearance is the appearance of anything, and it is the change of anything. Things are emptiness, and it is the ground and the knowing of the ground.
Chinese
特别是，所有存在、不存在、显现等等，并非仅仅是本初清净之自性的词句，而是清净于空性且无我。以空性印于身之识上，则自显自解脱。以自性空性印于识上，则外境之身体物质，乃至微尘和污垢，亦能自解脱，此乃因知其为空性。此乃自之显现，于觉性之面目中。如是，显现所摄之诸法，皆圆满于自身与识中。此为第二内涵。现在是第三内涵，广述如何圆满实现上述所展示之意义。如前所述，坛城等之广述，即：五部，东方为金刚部之聚，南方为宝生部，西方为莲花部，北方为事业部，中央为如来部。因其本初即已清净，故“觉性唯一之法性坛城”，意为五智已显现为眷属，无需迟疑，已超越施予和修持。恒常习惯于自之觉性，乃因其已成为供养之境。若能了悟自地之自性本初清净，则本尊即是觉性本身，无需从他处寻求本尊，故已超越勤作。习惯于觉性之要点，乃是大安住处。若能于此进行体验之净修，则称为安住于自之供养。因能亲见自之坛城觉性眷属智慧，故能扩展自身。于此，因无言辞，故能表达；因无需言辞之分别，故无言说之因，乃是法性之思。因无所量之境，故无所说之基。自己所说的一切，皆因自己根本处之文字要点而成为咒语，即：言说是从文字之要点中产生。无需特意移动手之手印和手指，转变乃是自己之觉性本身，故不转变肢体，无论如何动摇，皆是手印，执持空性之事物，以空性之印印于智慧上，则显现圆满为大手印，因此，依赖于转变事业之手，即所谓大手印存在而不作为之意义。以分别念思维识，其自性为空性
English
Especially, all that exists, does not exist, appears, and so on, are not merely words of the self-nature of primordial purity, but are purified in emptiness and selflessness. By sealing the mind of the body with emptiness, self-appearance is self-liberated. By sealing the mind with the self-nature of emptiness, the material objects of the external body, even fine dust and defilements, are self-liberated, because it is known to be empty. This is one's own appearance, in the face of awareness. Thus, all phenomena encompassed by appearance are perfected in one's own body and mind. This is the second meaning. Now is the third meaning, extensively explaining how to perfectly realize the meaning of those shown above. As mentioned above, the extensive explanation of the mandala and so on is: the five families, the eastern cluster of the Vajra family, the southern of the Ratna family, the western of the Padma family, the northern of the Karma family, and the central of the Tathagata family. Because it is pure from the beginning, "the Dharma-nature mandala of single awareness," means that the five wisdoms have appeared as retinue, without the need for delay, surpassing giving and practice. Constantly being accustomed to one's own awareness is because it has become a place of offering. If one realizes the self-nature of one's own ground as primordially pure, then the deity is awareness itself, without needing to seek a deity from elsewhere, thus surpassing effort. Being accustomed to the key points of awareness is the great abiding place. If one practices purification of experience in it, it is called the offering abiding in oneself. Because one can directly see one's own mandala awareness retinue wisdom, one can expand oneself. Here, because there are no words, one can express; because there is no need for verbal discrimination, there is no cause for speech, it is the thought of Dharma-nature. Because there is no measurable object, there is no basis for what is said. Everything one says becomes a mantra because of the key points of the letters in one's own fundamental place, that is, speech arises from the key points of the letters. There is no need to deliberately move the hand mudra and fingers, the transformation is one's own awareness itself, so without transforming the limbs, no matter how one shakes, it is a mudra, holding the empty object, sealing the wisdom with the empty seal, then the appearance is perfected as the great mudra, therefore, relying on the hand that transforms actions, that is, the meaning of the great mudra existing without acting. Thinking about the mind with analysis, its self-nature is emptiness.
Chinese
由于自生智慧使念头自然消散，无需努力和造作，智慧本身无需产生，本来就是圆满的。因为没有原因，所以没有禅定可修。智慧之力的四种灌顶，本来就安住在基础事物的存在方式上。无需其他物质，如瓶子和坛城等，仅依靠象征和缘起，就能获得极其简朴的灌顶。这指的是心中顿生或渐生的定解。誓言本来就具有信心，因此守护誓言的对境本身就是清净的，没有此与彼的界限，远离了逾越。因为言语表达的根本和分支誓言，超越了所守护的对境。外在显现自然解脱为法性。用言语表达的诀窍无法束缚，从“自己的智慧”开始，仅通过放松智慧就能解脱，因此没有言语的束缚。无勤自然生起，自然解脱，这被称为无有对治。通过放松它来体验，本来就生起安住的信心，因此轮回与涅槃融为一体。在自己的心中，有法身、报身、化身三身。由于不从文字出发，本来就在自身圆满，生起次第从自身产生，因此无需从他处寻找。以上阐述了第三个内涵。现在阐述第四个内涵，即显现的一切法并非由假立而成。这两个“如此”的词语，要通过经文来理解。以上是第四个内涵。现在阐述第五个内涵，即这些也超越了通过闻思所能达到的智慧。各种各样的言语，无法通过表达显现的声音来完全表达。存在和表达等等，因为法性自身的本性与表达相分离，所以通过听闻，无法找到不可言说的意义。因为通过一个词就能理解，所以无法表达很多，因为自明觉是大乐，从自己的相续中产生，轮回与涅槃在同一时刻停止。因此，自己的智慧光明无法通过分析来解脱，因为思考无法见到法性。因为一切外在显现都在显现，所以现在思考、分析和研究的对境已经超越，因为在自身显现的意义无法通过分析来见到。智慧光明本身本来就
English
Since self-arisen wisdom naturally dissolves thoughts, without effort or fabrication, wisdom itself does not need to be generated, it is inherently complete. Because there is no cause, there is no meditation to cultivate. The four empowerments of the power of wisdom naturally abide in the way the basis of things exists. Without needing other substances, such as vases and mandalas, relying only on symbols and interdependence, one can obtain extremely simple empowerments. This refers to the definitive understanding that arises suddenly or gradually in the mind. Vows inherently possess confidence, therefore the object of protecting vows is itself pure, without the boundary of this and that, free from transgression. Because the root and branch vows expressed in words transcend the object to be protected. External appearances are naturally liberated into dharmata. The pith instructions expressed in words cannot bind, starting from "one's own wisdom," liberation occurs simply by relaxing wisdom, therefore there is no bondage of words. Effortless, self-arisen, and naturally liberated, this is called without antidote. By relaxing it, one experiences the confidence of abiding naturally arises, therefore samsara and nirvana merge into one. In one's own heart, there are the three kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. Since it does not proceed from letters, it is inherently complete in oneself, the generation stage arises from oneself, therefore there is no need to seek it from elsewhere. The above explains the third inner meaning. Now, the fourth inner meaning is explained, that all phenomena that appear are not established by imputation. These two words "in this way" are to be understood through the text. The above is the fourth inner meaning. Now, the fifth inner meaning is explained, that these also transcend the wisdom that can be attained through hearing and thinking. The various kinds of words cannot be fully expressed by expressing the sounds that appear. Existence and expression, etc., because the nature of dharmata itself is separate from expression, therefore by hearing, one cannot find the inexpressible meaning. Because understanding comes through one word, many cannot be expressed, because self-awareness is great bliss, arising from one's own continuum, samsara and nirvana cease at the same moment. Therefore, one's own wisdom light cannot be liberated through analysis, because thinking cannot see dharmata. Because all external appearances are appearing, therefore the object of thinking, analyzing, and investigating has now been transcended, because the meaning that appears in oneself cannot be seen through analysis. Wisdom light itself is inherently
Chinese
由于远离了禅修，安住于自身，因此应当禅修法性，超越了身语造作的言辞。为了从中解脱，被称为不依赖于禅修和修持，无偏袒地显现的觉性。这是第五个内容。现在是第六个内容，显示了见、修、行本身也是自性。觉性本身本来就是佛，所以没有找到轮回。因为没有找到，所以没有逝去的名称。这样两者都在自性觉性中圆满，因此对它的知识和觉性之事物已经耗尽，是空性。因为对它没有努力，所以是自解脱，因为不依赖于其他，所以被称为大见。其要点是，外在的显现没有聚集和分离，在禅定中清晰地显现在自己的心中。因为没有比这更广阔的地方，所以获得了日夜结合的禅修把握。无论显现什么，都会显现为体验。这是第六个内容。现在是第七个内容，显示了十度也都在其中圆满。因为觉性的自性没有境和有境，所以没有向其他目标投放，也没有不投放，因为没有投放的念头，所以不需要努力。因为没有执着于安住，所以没有向其他境投放，因此布施的波罗蜜在自身圆满。因为自性觉性本来就没有分别的垢染，所以本来就安住在原始清净中。没有被垢染遮蔽的状态，本来就超越了有法，所以远离了守护戒律，自己的身体本来就是佛。法身远离了空性的垢染，因此不对任何境进行分别。因为没有修忍辱的敌人，所以在安住于实相上增长的忍辱本身。它超越了行为和造作的努力，因此在从未分离体验和证悟的觉性上，以明现的关键约束，因为没有变化，所以不需要努力的精进，在所有修持时间里都能成就。因为本来就觉知且不可思议，所以远离了目标和执着。从过失中清净，功德安住于自身，念头的流动自然停止，因此显示了没有舍弃而圆满的自心即是法性。觉性如流水一般，本来不依赖于风，无碍地显现在法界中，因此对任何言辞都没有障碍。