Chinese
对本有光明心之意义的观察，大圆满基道果之辨别，智慧显现。 米庞·蒋扬·嘉伟·多杰。 对本有光明心之意义的观察，大圆满基道果之辨别，智慧显现。 米庞·蒋扬·嘉伟·多杰。 ni ja dhi bi ma la syārthaṃ bitto a ti mahā mūla bandhi phalānāṃ bi bheda bhā prajñā nāma bi ha ra ti sma （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 名为对本有光明心之意义的观察，大圆满基道果之辨别，智慧显现之论著在此。 顶礼 गुरु（藏文，梵文天城体，梵文罗马拟音，上师） མཉྫུ་ཤྲཱི་ཛྙཱ་ན་ས་ཏྭཱ་ཡ（藏文，梵文天城体，梵文罗马拟音，文殊智慧萨埵）。 本初即清净本有金刚心，自性光明无为之法界，轮涅遍布各别自证境，胜义大圆满中无二信。 诸佛菩萨持明圣众等，从中趋入之殊胜无上道，自住智慧意之秘密藏，如实阐明意义传承诀。 诸佛所善说之经与续，所有法门究竟之意趣，乃是自性光明之本有心，俱生智慧自性大圆满。 原始基之光明，原始之实相，乃是诸法之究竟法性。 从其之中轮涅之显现，一切生起并安住其中，此外无有他法存在也。 此乃解脱处故，实相胜义之法身，究竟断除，暂时习气等垢染之时，乃是大乘之究竟灭谛。 究竟之解脱处与大乘灭谛意义相同。 彼处迷乱解脱无二，乃是自性平等大性，无有任何戏论之本来清净，非仅空性故，显明无别或无有局限偏袒故，自显任运成就，乃是轮涅一切显现之生处故，大悲周遍，是为实相胜义谛。 从戏论清净之分而言乃是法界，从自性显明之分而言乃是自生智慧，法界智慧无二之分而言乃是菩提心，本来清净任运成就，体性空性，自性光明，大悲周遍。
English
An Examination of the Meaning of Innate Clear Light Mind, The Great Perfection's Discrimination of Ground, Path, and Fruition, Wisdom's Illumination. Mipham Jamyang Gyepai Dorje. An Examination of the Meaning of Innate Clear Light Mind, The Great Perfection's Discrimination of Ground, Path, and Fruition, Wisdom's Illumination. Mipham Jamyang Gyepai Dorje. ni ja dhi bi ma la syārthaṃ bitto a ti mahā mūla bandhi phalānāṃ bi bheda bhā prajñā nāma bi ha ra ti sma (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). This is the treatise called An Examination of the Meaning of Innate Clear Light Mind, The Great Perfection's Discrimination of Ground, Path, and Fruition, Wisdom's Illumination. Namo Guru Manjushri Jñanasattvaya. From the beginning, pure innate vajra mind. The essence of self-nature clear light, uncompounded. Samsara and nirvana are all-pervasive, the realm of individual self-awareness. In ultimate Great Perfection, there is non-dual faith. The victorious ones and their sons, vidyadharas, and noble assemblies. The supreme, unparalleled path from which they departed is offered. The supreme secret treasury of self-abiding wisdom intention. The meaning lineage's instructions are clearly explained here as they are. All the sutra and tantra dharma doors that the victorious ones have well-spoken, the ultimate intention of all of them, culminates in the naturally clear innate mind, the co-emergent wisdom, the self-nature Great Perfection. The clear light of the ground of the beginning. The original state is the ultimate nature of all dharmas. From within it, all appearances of samsara and nirvana arise and abide within it, and there is no other dharma besides it. This is the place of liberation, so the ultimate reality of the dharmakaya, and when the ultimate obscurations, temporary habitual tendencies, and so on, are purified, it is the ultimate cessation of suffering of the Great Vehicle. The ultimate place of liberation and the cessation of suffering of the Great Vehicle have the same meaning. In that, delusion and liberation are non-dual, which is the great nature of equality. It is primordially pure without any elaboration, and because it is not merely emptiness, it is clear and without distinction, or without limitation or partiality, so it is self-luminous and spontaneously accomplished. Because it is the source of all appearances of samsara and nirvana, it is all-pervasive compassion, which is the ultimate reality. From the perspective of the purification of elaboration, it is the dharmadhatu. From the perspective of the clarity of self-radiance, it is self-arisen wisdom. From the perspective of the non-duality of dharmadhatu and wisdom, it is bodhicitta. Primordially pure, spontaneously accomplished. Essence is emptiness. Self-nature is clarity. Compassion is all-pervasive.
Chinese
遍布，具有三种智慧。本来的心，胜义菩提心，自性光明的心，本来的意，心之金刚，遍布虚空的金刚持等，仅仅是自生智慧的名称，实际上没有差别。从它的状态中显现轮涅二者，未证悟时，在轮回的时期，不证悟法性，以能取所取的显现，显现为各种各样的二元对立，不平等，显现为自他、善恶、轮涅等各种各样。证悟之时，在具有涅槃或解脱名称的时期，由于证悟法性，证悟到一切法不超出它，虽然显现为各种各样，但在本体真如中，味道相同，平等性，证悟到没有二元对立的相状之时，一切都显现为从原始解脱的佛性中没有超出。因此，如果从证悟法性自性清净的道理的角度来说，一切显现都以自性成佛来确定，这是法性的道理，所以不会错乱。具有二元显现是错乱的，因此，对于说本来成佛，错乱的显现永远无法损害。因此，证悟心之法性大圆满之时，一切法都显现为清净的自性。众生执着于八识聚，却不知道它的法性。瑜伽士们证悟心之法性智慧之时，一切心都仅仅是它的状态，除此之外，连微尘许的心也找不到，一切法也同样显现为清净智慧的游舞。因此，《秘密藏续》中说：“佛陀之外的法，不是佛陀所能找到的。”这就是所说的意义。如果从显现的角度来说，基本身没有成熟为果，没有成熟的那个不是法身本身，所以认为现在的基仅仅是法身的因，也不是十力现前的佛陀，所以认为基位的法身不是真实的。但是，如果仅仅从原始的基位角度来说，没有解脱和错乱的名称，既不是众生也不是佛陀，因为不可能有已经证悟或已经错乱的。
English
pervades, possessing three wisdoms. The original mind, the ultimate bodhicitta, the mind of self-luminous nature, the original intellect, the vajra of mind, the all-pervading vajradhara of space, etc., are merely names for that self-arisen wisdom, but in reality, there is no difference. From its state, the two, samsara and nirvana, arise. When not realized, in the time of samsara, not realizing the dharmata, with the appearance of grasping and being grasped by phenomena, it appears as various dualities, unequal, appearing as self and other, good and bad, samsara and nirvana, and so on. At the time of realization, in the time with the name of nirvana or liberation, because of realizing the dharmata, realizing that all phenomena do not go beyond it, although appearing in various ways, in the essence of suchness, they are of one taste, equality, and when realizing that there are no characteristics of duality, everything appears as not going beyond the nature of the primordially liberated Buddha. Therefore, if considering from the perspective of realizing the principle of the dharmata, self-nature, and complete purity, establishing that all appearances are naturally enlightened is the reasoning of the dharmata, so there is no confusion. Having dualistic appearances is confusion, therefore, the confused appearances can never harm the statement of being primordially enlightened. Therefore, at the time of realizing the dharmata of mind, the Great Perfection, all phenomena appear as the nature of purity. Sentient beings grasp at the eight consciousness aggregates, but do not know its dharmata. When yogis realize the wisdom of the dharmata of mind, all minds are merely its state, and apart from that, not even a particle of mind can be found. Similarly, all phenomena appear as the play of pure wisdom. Therefore, in the Guhyagarbha Tantra, it is said, "A dharma other than the Buddha, is not found by the Buddha." This is the meaning of what was said. If considering from the perspective of appearance, the base itself has not matured into the result, and that which has not matured is not the dharmakaya itself. Therefore, thinking that the current base is merely the cause of the dharmakaya, and is not yet the Buddha with the ten powers manifest, so the dharmakaya of the base stage is not real. However, if considering only from the perspective of the original base stage, there is no term of liberation or confusion, it is neither sentient being nor Buddha, because it is impossible to have already realized or already been confused.
Chinese
当事业显现时，从这个基显中，有解脱和迷乱两条道路。解脱源于如实证悟基，而迷乱源于未证悟基。因此，当基显本身显现时，如果证悟并到达原始本来清净的解脱，那就是证悟现前的佛陀。因此，十力现前存在。因此，虽然基中不具足力量等，但涅槃的功德本来就存在。然而，除了圆满证悟的佛陀之外，即使是十地的大菩萨也无法完全现前见到那些功德，更何况是凡夫俗子呢？因此，基的那些功德是否完全现前显现，并非仅仅从基的角度而言，而是必须根据如实证悟基的佛陀和未证悟的众生的显现来区分。原始基的法性在轮回和涅槃的任何时候都不会改变，这被称为本性。解脱和迷乱都是从它的力量中显现的突发事件。如果不从基中移动，轮回和涅槃都不会显现。因此，《中边分别论》中说：“轮回与涅槃，二者皆为突发。” 这样，如果从不被突发事件区分轮回和涅槃的原始基位状态的自性方面来说，十力的智慧是否现前存在，以及圆满报身的相好和净土等是否完全存在，都不是应该思考的问题。在未从基中移动的时候，只能说它存在于空明离边的广大之中。因为那个时候没有出现佛陀和众生两种，所以虽然清净的功德没有分别，但因为没有区分这个和那个，所以是不可思议的。例如，就像圣者学道的原始空性光明中，二取消失的等持一样，没有任何戏论存在。十力是能知智慧，必须从它了知所知处和非所知处，以及所化众生的根器、意乐、想法等方式来区分。那么，是否认为如所有智和身等广大的功德仅仅是可以在法界中显现的部分呢？如果这样认为，那么从基、道、果三者区分的基的角度来说，是这样承认的。
English
When activities manifest, from this ground appearance, there are two paths: liberation and delusion. Liberation arises from realizing the ground as it is, while delusion arises from not realizing the ground. Therefore, when the ground appearance itself manifests, if one realizes it and attains liberation in the primordial purity of Kadak, that is the Buddha of manifest realization. Therefore, the ten powers are manifestly present. Thus, although the qualities of Nirvana, such as powers, do not abide in the ground, they are inherently present. However, apart from the fully realized Buddha, even the great Bodhisattvas of the ten Bhumis cannot fully perceive those qualities manifestly, let alone ordinary beings. Therefore, whether all the qualities of that ground appear manifestly or not is not merely from the perspective of the ground itself, but must be distinguished according to the appearances of the Buddha who realizes the ground as it is and sentient beings who do not realize it. The nature of the primordial ground, which does not change at any time in Samsara or Nirvana, is called "inherent." Both liberation and delusion are adventitious, arising from its potency. If one does not move from the ground, neither Samsara nor Nirvana will appear. Therefore, the Madhyantavibhaga states, "Samsara and Nirvana, both of these are adventitious." Thus, if we consider the nature of the primordial ground state, which is not differentiated into Samsara or Nirvana by adventitiousness, it is not a matter for consideration whether the wisdom of the ten powers is manifestly present, or whether the complete Sambhogakaya's marks and signs, pure lands, etc., are fully present or not. When one has not moved from the ground, it can only be said to abide in the vastness of emptiness and clarity, free from extremes. Because the two, Buddha and sentient beings, have not arisen at that time, although the qualities of purity are undifferentiated, they are inconceivable because there is no distinction between this and that. For example, like the Samadhi in the primordial emptiness and clarity of a noble student, where dualistic appearances have subsided, no elaboration remains. The ten powers are the knowing wisdom that must be distinguished from the perspective of how it knows the knowable and the unknowable, as well as the capacities, inclinations, and thoughts of those to be tamed. So, do you think that the vast qualities such as the all-knowing wisdom and the body are merely aspects that can appear in the Dharmadhatu? If so, then from the perspective of the ground, which is distinguished from the three: ground, path, and result, it is acknowledged as such.