English
Since it is free from meditation and abides in itself, one should meditate on the nature of reality, which transcends the words of bodily and verbal fabrication. Because of liberation from that, it is called the awareness that does not depend on meditation and practice, and appears impartially. This is the fifth content. Now, the sixth content shows that even the view, meditation, and conduct are of one's own nature. Awareness itself is inherently Buddha, so it has not found samsara. Because it has not been found, there is no name for the past. Thus, both are complete in self-awareness, so the substance of knowledge and awareness is exhausted in it, it is emptiness. Because there is no effort in it, it is self-liberation, because it does not depend on others, it is called the great view. The key point is that external appearances do not gather or separate, but clearly appear in one's own mind in samadhi. Because there is no place wider than that, one gains confidence in the union of meditation day and night. Whatever appears, it arises as an experience. This is the sixth content. Now, the seventh content shows that the ten perfections are also complete in it. Because the nature of awareness has no object and no subject, there is no directing towards other objects, nor not directing. Because there is no thought of directing, there is no need to strive. Because there is no attachment to abiding, there is no directing towards other objects, so the perfection of generosity is complete in oneself. Because self-awareness itself is inherently free from the stain of discrimination, it inherently abides in primordial purity. The state of not being obscured by stains, inherently transcends phenomena, so it is free from guarding precepts, one's own body is inherently Buddha. The Dharmakaya is free from the stain of emptiness, so it does not discriminate towards any object. Because there is no enemy to cultivate patience, it is patience itself that increases in abiding in reality. It transcends the effort of action and doing, so on the awareness that has never separated experience and realization, with the key of manifest constraint, because there is no change, there is no need for effort, so diligence accomplishes at all times of practice. Because it is inherently aware and inconceivable, it is free from object and attachment. Cleansed from faults, virtues abide in oneself, the flow of thoughts naturally ceases, so it shows that one's own mind, which is complete without abandonment, is the nature of reality. Awareness is like a stream, inherently not relying on the wind, appearing unhindered in the expanse, so there is no obstacle to any words.
Chinese
与无明混杂的普通意识转变，从而在最佳状态下解脱。谈论那无法被他人征服的觉性，法身本自存在于基础中，具备自圆满的力量，超越三界。如同本自存在一般，真实任运成就，无人造作，无需羡慕他人，因自圆满之故，进入他人之愿的特殊密咒道。由于无实体的觉性空性智慧安住于自身，不执著于对境，因此无有执着，觉知内在明晰的自生智慧之外别无他物。觉性的力量使显现聚集，从而掌控事物为空性。心性本不可描述，具备本体空性的方便。觉性本身不因过去之境而停留在习气中，不被十善所救护，其要点在于从十度生出的十种智慧的本体，不是行为的对境，所以是无为法。没有造作者，所以不依赖于法而圆满。这是第七个内涵。现在是第八个内涵，事物的本性也以自性圆满的方式详细展示，方法在于本自存在的上师口诀。对一切有情，自性是秘密的，了知其自解脱的智慧，不是智慧所能分析的对象，因此没有以相状成立，所以是空性。它未在任何理由中成立，所以没有可识别之处。它不依赖于任何事物，所以是没有执着之境的觉性之身。因为它不是分析性思维的法，所以，如是，若以智慧分析，则无法找到蕴的深处。此外，当一切外在显现显现于法界中时，由于它是广大智慧的对境，所以，一切显现之色皆解脱为能仁之身，一切所知皆解脱为自相的显现，这被称为觉性通透。身超越三或五之数，断除了对数字的执着，掌握了二的本体，理解了细微之义，是超越单一与非部分的意义。本自存在的意义现在通过证悟来了解，相状是清晰的
English
Ordinary consciousness mixed with ignorance transforms, thereby liberating in the best state. Discussing the awareness that cannot be overcome by others, the Dharmakaya itself is primordially present in the ground, possessing the power of self-perfection, transcending the three realms. Just as it is primordially present, it is spontaneously accomplished in reality, uncreated by anyone, without needing to envy others, because of its self-perfection, it enters the special mantra path of wishing for others. Because the non-substantial awareness, the emptiness wisdom, abides within oneself, not grasping at objects, therefore there is no attachment to them, and there is nothing other than the self-arisen wisdom of knowing clearly within. The power of awareness gathers appearances, thereby controlling things into emptiness. The nature of mind is inherently indescribable, possessing the means of essential emptiness. Awareness itself does not remain in habitual patterns due to past states, and is not protected by the ten virtues, its key point lies in the essence of the ten wisdoms arising from the ten perfections, it is not an object of action, therefore it is unconditioned. There is no creator, so it is perfected without relying on the Dharma. This is the seventh meaning. Now, the eighth meaning is that the nature of things is also shown in detail in the way it is complete in its own nature, the method lies in the guru's instructions that are primordially present within oneself. For all sentient beings, nature is secret, the wisdom of knowing that self-liberation is not an object to be analyzed by wisdom, therefore it is not established as a characteristic, so it is emptiness. It is not established in any reason, so there is no place to identify it. It does not rely on anything, so it is the body of awareness without an object of attachment. Because it is not a dharma of analytical thought, therefore, in this way, if analyzed with wisdom, the depths of the aggregates cannot be found. Furthermore, when all external appearances arise in the realm of reality, because it is the object of vast wisdom, therefore, all appearances of form are liberated into the body of the Sugata, and all knowable things are liberated into the appearance of their own characteristics, this is called awareness being thorough. The body transcends the number three or five, cutting off attachment to numbers, mastering the essence of two, understanding the subtle meaning, it is the meaning of transcending singularity and non-parts. The meaning of being primordially present is now understood through realization, the characteristics are clear
Chinese
我，具有显现、遍布、空性、不混杂五者。从原始以来就如此安住，是安住的方式。因为所知已经落入自己的本性，所以现在不需要再作任何修改。基，是指佛和一切众生的生源，所以称为成佛之基。道，是指自显的法性中阴，是中等根器者昆虫的境界。其果，即是具有三身或五智。证悟时，从轮回和涅槃中，智慧如虚空般显现。证悟之方式是，基位之觉性的显现，五光的光芒从深处圆满，与任何事物都不混杂。这是从五智中产生的五种颜色的光彩的显现，是能力显现为功德。从事物中返回，就显现为五种颜色。它本身净化为五大，即地、水、火、风的自性。境是完全清净的法性空性。它也从执着于实体的物质中返回，安住在远离空性认知的状态中。因为其中没有语言的表达，所以安住在无戏论的智慧中。无垢的自性从一开始就是清净的，因为表达远离了语言的基础，所以现在语言无法触及。因为有自然任运显现的八门，所以无论显现什么都圆满于自身。对众生的慈悲遍及一切，这不是努力的结果，而是自然显现。自身是从上者的力量在法性中显现而产生的，因为自性显现未经修改地安住，所以显现给一切众生。大自在遍及一切，未被污染的基遍布一切境，所以是不造作的道。因为觉悟一切，所以是不修饰的果。从一开始就没有改变，清净没有被污染，无垢的觉性是自净的，所以不是讲解和努力的结果。因为从自然任运的基中显现出各种各样的事物，所以说佛和众生无二，哪里还有道的修改呢？共同的基是，佛有无明，而众生有智慧的关键。这也是因为错觉而产生的，具有三种无明和四种缘起。以上详细阐述了第八个内涵，即事物之本性也圆满于自身的方式。现在是第九个内涵，即这些
English
I am endowed with the five: appearance, pervasiveness, emptiness, and non-mixture. From the very beginning, it has remained in this way, which is the manner of abiding. Because knowledge has fallen into its own nature, there is no need for any further modification. The ground (gzhi) is the source of all Buddhas and sentient beings, therefore it is called the ground of Buddhahood. The path (lam) is the bardo of the self-appearing dharmata, the realm of intermediate faculties and insects. Its fruit (bras bu) is the possession of the three kayas or the five wisdoms. Through realization, wisdom dawns as all-pervasive from samsara and nirvana. The way to realize it is that the appearance of the ground-abiding awareness, the radiance of the five lights, is complete from the depths and is unmixed with anything. This manifests the radiance of the five colors arising from the five wisdoms, and skill dawns as qualities. By turning away from objects, the five colors themselves arise, and they purify into the five elements: earth, water, fire, and wind, which are their own nature. The realm is the emptiness of dharmata from complete purity. It also turns away from the material objects that are grasped as solid, and abides in a state free from the notion of emptiness. Because there is no verbal expression in it, it dwells in non-conceptual wisdom. The essence of stainlessness is pure from the beginning, and because expression is separated from the basis of words, words cannot touch it now. Because there are eight doors through which spontaneous perfection arises, whatever appears is complete in itself. Compassion for sentient beings pervades all, and this is not the result of effort but arises spontaneously. Self arises from the force of the higher ones manifesting as dharmata. Because the self-appearance is left uncorrected, it appears to all beings. The great self pervades all, and the uncorrupted ground pervades all realms, so it is the uncorrected path. Because it awakens to all, it is the unaccomplished fruit. It is unchangeable from the beginning, purity is uncorrupted, and stainless awareness is self-purifying, so it is not the result of explanation and effort. Because various things arise from the ground of spontaneous perfection, it is said that Buddhas and sentient beings are non-dual, so where is the modification of the path? The common ground is that Buddhas have ignorance and sentient beings have the key to wisdom. This also arises from delusion, with three kinds of ignorance and four conditions. The eighth content, the nature of things, has been extensively explained as being complete in its own nature. Now, the ninth content, which is these
Chinese
阐述了从其他地方无法找到进入之门：因为这一切都由根本和条件构成，所以是恒常不变的，法是未经改造的，自身圆满，不需要从其他地方获得技能。安住于自身，所以无法通过从其他地方努力而获得。这是总结性的陈述。这是第九个内涵。现在是第十个内涵，详细阐述了如何圆满具备佛和法的意义：也就是将自己的身体确立为化身，这将在下面阐述。在前面简要阐述时已经说明。化身是从哪里化现的呢？从身体化现出心，所以称为化现。从心显现为身体，所以说身是自己的身体。从轮回和超越轮回的法中，身成熟为智慧。也就是通过自己的自性智慧，心性是空性，没有执着。五根门自身清净，因此可以享用五种欲望。各种显现的身，其本身解脱为光明。从心部经典来说，因为思绪的散乱是不可估量的，法性远离分别念，因此从甚深难以理解的角度来安立。或者通过调伏身语意，调伏自己将不是它的显现误认为是的显现，所以称为调伏。证悟是自己的心性显现为证悟。这是第十个内涵。现在是第十一个内涵，详细阐述了如何圆满具备僧伽宝：庸俗的共同体，由此出家而变得伟大，显现内外圆满，因此无法改造。不是其他的，而是认识到自己，因此智慧没有其他行走的处所。心是各种各样的，如果自身不加改造就会变得清晰。言语是词语。安住在那个基础上的就是真实。一切都说有自他的部派。一切都是众多的，从事事业的。殊胜是特别的。向外的理由与一切众多相关联。是委托的部派。基础是不变的，没有产生。摇动是变化的。处所是聚集的。稳固是普遍的部派。从安乐中解脱痛苦。行动是增长。向外的理由。痛苦是身体。苦恼是心。变成了烦恼。根本是身体的集合。圆满因此没有重复。对一切都是一样的。产生是身心。舍弃是真谛。产生是没有时间的，不显现的。道路是法性的中阴，众生不会去，不会存在。这样阐述的。行为