English
Carrying the necessary items, from a monastery that has abandoned worldly affairs to a dense forest, in the center of which there is a rock or on a remote mountain ridge, one should dwell alone without any companions. There, abiding as the lamp of the utterly pure expanse, the Vajra Garland of Awareness, and the place of entrustment of the two empowerments, abide inseparably with the three like space, this is the instruction in the testament. Furthermore, the ephemeral emptiness is not truly existent, the emptiness without awareness is like space, merely considering the mind as the birthplace of infinite consciousness, and meditating on this space as the nature of reality, the birthplace of infinite space, and the birthplace of neither existent nor non-existent, the existent-nonexistent-neither, and the emptiness of nothing whatsoever, the birthplace of nothing at all, and the emptiness of exhausted numbers, the limitless, and so forth, the appearance without desiring any side is, because the three appearances will be shown below, therefore, in order to eliminate the obscurations that obscure them, there is the instruction of the means, therefore it is called "that itself." Or, placing awareness within the expanse, the uncreated expanse-awareness is inseparable, because this is not a substance, it does not fall into the extreme of permanence, not relying on other manifestors, it does not fall into the extreme of annihilation, because it knows and abides in awareness, it does not fall into the extreme of permanence or annihilation, not relying on other causes and effects, it does not fall into the extreme of the characteristic vehicle, because there is no need for the effort of approach and accomplishment, it does not fall into the extreme of outer and inner mantras, look at that itself! This is the instruction to the retinue of the appearance that does not show the prior arising. Afterwards, the lama instructs the fortunate disciples who have faith. What is shown is the instruction of the basis's transformation: What is most difficult to grasp of all the tenets is the basis of the nature of reality, primordial purity. Because this itself has not been established as a cause, there has never been a single ignorance. Because it is free from the number of the extremes of one and two, there has never been co-emergent ignorance. Because there is no separate division of this object, there is no imputational ignorance, therefore, the basis of primordial purity is, if it is merely determined in words, because the essence abides in the wisdom of primordial purity, it does not fall into the extreme of delusion. Furthermore, as an example for the continuum of beings
Chinese
因此，它并没有局限在印度。从自性的角度来看，它安住于功德圆满的智慧中，因此不会堕入过失的一面。它遍及一切轮回和涅槃，因此它并没有局限在印度。它安住于一切慈悲的智慧中，因此不会堕入轮回和涅槃的任何一面。由于它的所化境不同，调伏者的身相也显得不同，因此它并没有局限在印度。因此，这种没有局限和偏颇的基础，从其自然清净的安住方式来看，是安住于自性之中。例如，就像被隔断的不同的虚空，在虚空的自性中是相同的。它以如幻的法性方式安住于自性之中，例如，就像一个虚空中升起千个太阳，但光芒却无法区分。从智慧的角度来看，它安住于慈悲之中，例如，就像聚集在一起的一艘船上的人一样。此外，自性是原始清净的智慧光明，远离一切遮蔽，不被戏论所触及，安住于通透无碍的自性之中。从无碍的智慧角度来看，它仅仅安住于身相的名称之中。从自性通透的角度来看，它没有任何成立。从不堕入戏论一面的角度来看，它以任何方式显现。这也是因为它安住于原始清净的智慧中，因此不会堕入错乱的一面。从所知事物自身安住的方式来看，任何事物都无法触及它。从法性在基础上完全清净的角度来看，它也可以被视为一切的来源。从唯一和远离戏论的角度来看，它安住于远离一切“就是这样”的戏论之中。因此，它被称为自性完全清净通透。自性是从各种无碍的角度显现的，也显现为现象。从法身自显的角度来看，它也仅仅显现为智慧。从五种智慧无碍的角度来看，它显现为自身的光芒。从相的戏论基础寂灭的角度来看，它也可以显现为颜色。从不依赖任何外在条件角度来看，现象没有任何自性可以成立。从方便之门广阔的角度来看，它也像各种词语一样出现。从自性远离戏论的角度来看，任何言说都无法触及它。从自性显现的角度来看，过失和功德
English
Therefore, it is not limited to India. From the perspective of its nature, it abides in the spontaneously perfect wisdom, thus it does not fall into the side of faults. It pervades all of samsara and nirvana, thus it is not limited to India. It abides in the wisdom of all compassion, thus it does not fall into either side of samsara and nirvana. Because its objects of taming are different, the bodies of the tamers also appear different, thus it is not limited to India. Therefore, this basis without limitation and bias, from the perspective of its naturally pure abiding, abides in its essence. For example, just as the different spaces that are separated are the same in the essence of space. It abides in its nature in the manner of the illusory nature of reality, for example, just as a thousand suns rise in one space, yet the light cannot be distinguished. From the aspect of knowing wisdom, it abides in compassion, for example, like the people on a ship gathered together. Furthermore, the essence is the radiant light of primordial purity, free from all obscurations, untouched by elaborations, and abides in the essence of transparency and unobstructedness. From the perspective of unobstructed wisdom, it abides merely in the designation of form. From the perspective of the transparency of essence, nothing is established. From the perspective of not falling into the side of elaboration, it appears in any way. This is also because it abides in the wisdom of primordial purity, thus it does not fall into the side of delusion. From the perspective of how knowable things themselves abide, nothing can reach it. From the perspective of the complete purity of reality on the ground, it can also be shown as the source of everything. From the perspective of being uniquely free from elaboration, it abides free from all elaborations of "it is like this." Therefore, it is called the essence of complete purity and transparency. Nature, from the aspect of various unobstructedness, also appears as phenomena. From the perspective of the self-appearance of the Dharmakaya, it is also merely clear as knowing wisdom. From the aspect of the unobstructedness of the knowing of the five wisdoms, it appears as its own radiance of light. From the perspective of the pacification of the basis of elaboration of characteristics, it can also appear as mere color. From the perspective of not depending on any external conditions, phenomena have no essence to be established. From the perspective of the vastness of the means, it also arises like various words. From the perspective of the essence being free from elaboration, no expression can reach it. From the perspective of the appearance of nature, faults and merits
Chinese
超越一切。此外，从下往上，自性完全清净的显现被称为明澈。慈悲就其本体超越能作和所作而言，没有任何作为可以成立。从自性显现的方式来看，没有作为的慈悲遍及一切处显现。本体本来清净的智慧中，没有任何可以显现的事物可以成立。从作为化身方面来说，化现为六能仁等不同的身相。从自性完全清净方面来说，没有任何所化众生可以成立。从烦恼寂静方面来说，所化众生以不同的方式显现。从法性深奥方面来说，超越了一切分别念的境界。从任运无碍方面来说，调伏者的身相显现为各种各样的化身。一切法以各自不同的方式显现。从法性深奥方面来说，超越了一切分别念的境界。从任运无碍方面来说，调伏者的身相显现为各种各样的化身。一切法在自性清净中没有任何作为。此外，本体没有任何本体可以成立，自性无碍地显现，慈悲以各种方式显现。也就是本体空明，本体空明而自性一切显现，自性一切显现而慈悲遍及一切。如此安住的各自的住法，有些人认为没有智慧。如果这里没有智慧，就会有如顽石般的过失。或者如同虚空一般空虚。如果虚空本身就是各自的体性，那么仅仅是看见和知道就能证悟吗？是串习吗？不需要证悟，它本身就是。如果一开始看见就可以，那么一切有情看见和知道虚空就会解脱。这与外道断灭论者有什么区别呢？如果需要修习，那么如何串习呢？如果像这样，虚空本身串习自己，对人没有利益。人串习也没有成就的本体。如果可以控制，就会堕落到禽类中，因为转生为旁生。因此，在这里串习没有意义，无法避免过失。如果不需要证悟，那么无心而本来解脱，与凡夫俗子有什么区别呢？
English
Transcends all. Furthermore, from below upwards, the appearance of naturally completely pure nature is indicated by the term "clarity." Compassion, in terms of its essence transcending action and agent, has no activity that can be established. From the perspective of the way nature appears, compassion without action dawns in all directions. In the wisdom of the essence of original purity, nothing to be manifested can be established. From the aspect of activity as emanation, it emanates as different bodies such as the Six Munis. From the aspect of naturally complete purity, no beings to be tamed can be established. From the aspect of pacifying afflictions, beings to be tamed appear in different ways. From the aspect of the profundity of Dharma-nature, it transcends all objects of conceptual thought. From the aspect of self-arising unceasingly, the body of the tamer appears to emanate in various forms. All dharmas appear as self-distinct. From the aspect of the profundity of Dharma-nature, it transcends all objects of conceptual thought. From the aspect of self-arising unceasingly, the body of the tamer appears to emanate in various forms. All dharmas have no activity whatsoever in their own purity. Furthermore, the essence is not established as the essence of anything, but the nature is clear without obstruction, and compassion dawns in various ways. That is, the essence is transparent, the essence is transparent, so the nature is all-appearing, and the nature is all-appearing, so compassion is all-pervasive. Regarding the way each of these abides, some assert that there is no wisdom. If there is no wisdom here, it would be a fault like a lump of matter, or it would be like empty space. If space itself is the nature of each, then is it realized by seeing and knowing it? Is it habituated? It does not need to be realized, it is itself. If seeing is enough at the beginning, then all sentient beings would be liberated because they see and know space. What difference does this make from those who speak of external annihilation? If meditation is necessary, how is habituation practiced? If it is like this, space itself habituating itself is of no benefit to the individual, and the individual's habituation has no essence of accomplishment. If it were to control, it would fall into the birds, because it is born again as an animal. Therefore, habituation here is meaningless, and the fault cannot be avoided. If it does not need to be realized, then it is primordially liberated without mind, what difference is there from ordinary people?
Chinese
现在什么也没有。这不是那样的，从本质上来看，显现为没有任何可以成立的东西，从自性清净的方面来看，显现为多种智慧，从大悲功德的方面来看，显现为无碍的智慧。也就是说，在本质上，作为根本的智慧在部分上是清晰的，智慧存在于内在的清晰之中；在自性上，显现为执持特征的五种智慧，智慧不作为对象；在大悲上，所知自性的智慧不会停止。了知所知如是的智慧，了知事物实相；了知所知有多少的智慧，了知所化众生的想法，这两种智慧的显现不会停止，显现的方式是：虽然所有智慧的本质都没有动摇，但从自性清晰的部分来看，它清晰如光。在大悲方面，两种智慧显现出来。因此，本质在原始清净的智慧中是通透的，由于它是通透的，所以也仅仅显现为自性任运成就的显现。由于任运成就的部分没有停止，所以对于大悲智慧来说，没有任何阻碍。也就是说，在本质上，智慧仅仅作为自明的觉性而存在，超越了所有身的自性，因此没有形成面容和手。觉性存在于自身的本性和清净之中，因此自然生起为所有大悲的自性。自性是觉知显现在对境上，超越了所有意的自性，因此，各部和各部的眷属的身显现为五种智慧的游舞，面容和手的形象清晰地显现为所有身的自性。由于大悲非思无念的自性清净没有面容和手，因此觉知的游舞从外显现为彩虹般的身，超越了身。由于觉性不住于自身本性，因此两种智慧不会停止，无碍地成办二利，超越了意。自生语的六字，圆满报身智慧，从父母的舌根发出。化身以任何方式调伏任何众生，并化现成与其身体相符的样子，通过语言进行调伏。从其安住方式的口中，仅仅用词语也可以象征身语意。语言依赖于两种智慧来调伏所化众生