English
Extremely joyful. Therefore, it is stainless due to the purity of grasping and being grasped. It itself is radiant because its light is uninterrupted. For the meaning of realization, it is the emanation of wisdom light. The realm of the mind is unchanging and difficult to tame. Because it is manifest by oneself, it is manifest. Because the mind of desire has not arisen, it has gone far away. The ground of non-arising and non-ceasing, without differentiation. A good mind that is not tainted by all faults. Everything is inseparable from the clouds of the Dharmadhatu. Thus it is said. Secondly, because the obscurations of self-arisen wisdom are removed, it is called the Ground of Universal Light. Because there is no attachment to anything and it is not tainted by faults, it is the Ground of the Unattached Lotus Eye. Without birth or death, it is the Ground of Vajradhara. Immeasurable and all equally arranged, it is the Ground of Dense Array. Because everything is gathered and arranged in the Bodhicitta, it is the Ground of the Great Assembly of the Wheel of Letters. Everything is inseparable in body, speech, and mind, and possesses mastery, so it is the Ground of Vajradhara. Samsara and Nirvana are without distinction, and understanding that there is no acceptance or rejection of good or bad, it is the Ground of Samantabhadra without differentiation. From the All-Creating King: The sign of unceasing self-arisen wisdom, when the five sense gates are all clear, it is considered the Ground of Universal Light. When there is no conceptualization of objects and no cessation, it is considered to be the one with the unattached lotus. That Bodhicitta, without birth or death, I consider to be Vajradhara. One's own nature, the immeasurable Dharmadhatu, self-arisen wisdom, non-conceptual, equally arranged, is named the Ground of Dense Array. The nature of Bodhicitta is a mandala, for the Bodhi Dharmas abiding within oneself, these are the grounds of the Great Assembly of the Wheel of Letters, because body, speech, and mind have no birth or death, it is said to be the Ground of Vajradhara. Because Bodhicitta has no cause and effect, for all the Dharmas arising from the mind, because there is no distinction of good or bad, acceptance or rejection, therefore I say it is the Ground of Non-Differentiation. And so on. Fourteenth, because of directly realizing one's own mind, it is said that all the great qualities such as the five bodies are perfected at once, and its distinctions will be explained in detail from the stage of fruition. From the Definitive Meaning Gathering: Strength and indestructibility, etc., are gathered in the realization of the thigle Dharmakaya.
English
। When the basis of Dharmakaya is realized, the five poisons are liberated due to the absence of ignorance. Everything manifests as the self-born Dharmakaya. With the right circumstances, ignorance diminishes. Since the five poisons are the path to enlightenment, the five Kayas are spontaneously accomplished and perfected at once. Thus it is said. The fourth general meaning: there are seven methods for realizing and liberating. These are: the door of entry, the view of realization, the Samadhi of the Victorious Ones, the conduct of uplifting, the vows to protect, the duration of the path to be traversed, and the ultimate fruit. Firstly, the general principle states: Entering the pinnacle of the vehicle, from the unsurpassed Buddha downwards, to the lowest hell of incessant suffering upwards, all these phenomena of dualistic appearance, internal and external, are completely unmixed. Being free from bias is the door of entry. Thus it is said. The inseparability of the basis, primordial purity, and spontaneous accomplishment; the inseparability of the path, Trekchö and Tögal; the inseparability of the result, how it is and how much it is; entering through the door of the wisdom of omniscience. These are explained in detail later, in the context of the path and the result. Secondly, the three paths of power are: the method of realization, and the distinction of the three laws of race and knowledge are shown to be superior, and the view of realization of the state of the Great Perfection's intention is shown. The former is the nature of what is to be known, and the method of realizing it. The former is as it is taught in the context of the basis, that all dharmas are completely perfected in self-born wisdom without remainder and are enlightened from the beginning. The latter is the method of realization and what is to be known are established as inseparable, and the method of realization is explained in detail. The first is the way of the Sutra of Manifestation, and the certain without error, and the past of cause and effect, and the complete without action, and the way of the Sutra of Establishment, and five others. The first is that however all dharmas appear, they are manifested as the self-born wisdom, therefore it is manifested. It is called the way of the Sutra, as it is said in the Kunje Gyalpo: From the essence of the self-born wisdom dharma, all phenomena of appearance and existence, are able to manifest in the non-manifest, therefore it is the essence of dharma, and one has great faith. Thus it is said. And in the Yeshe Tingdzok it says: All the qualities of phenomena that appear, without effort, do not change into enlightenment, because they are able to manifest in the non-manifest, dharma
Chinese
也深信是其精髓。」如是说。第二是：一切法皆从自生智慧生起，胜义谛和世俗谛，真和假，无有二者之分。显有世间万象皆证悟为法身，此是不错谬的、确定的经部宗义。如《普作续》云：「自生智慧一之体性，胜义谛和世俗谛，真假无有二者，不错谬地宣说证悟菩提心，无有怀疑犹豫，也深信。」如是说。《智慧深奥续》云：「普及一切有情之精髓，一切皆是从自生起的智慧。以具足教证的教法了知故，是确定的意义，也深信是确定的佛。」如是说。第三是：一切法皆是自生智慧，故无有因果二者之分，也无有轮回涅槃二者之分，本来就是佛。如《普作续》云：「自生智慧一之体性，不依赖因，不从缘而修成，不依赖于他，以完全的自性，也深信是自生智慧。」如是说。《智慧深奥续》云：「本来安住的自生精髓此，非从因而生，非由缘而造作，因果无有二者，本来就是法身此，也深信是自生智慧。」如是说。第四是：一切法本来就在自生智慧中任运成就，故不需因缘和勤作，证悟自他之利而成办。如《普作续》云：「自生智慧一之体性彼，无有因缘而任运成就之故，事业不需勤作，也不需做与不做，不需寻找，也深信是任运成就。」如是说。《龙钦续》云：「法界无有勤作时，在那无有勤作之义上，自性安住的如来，谁也不能改造彼。」如是说。第五是：自生智慧圆满了所有教法，彼自性光明无有遮蔽，一切法皆是无二的认识，并且是决定的。如《普作续》云：「自生智慧一之体性彼，自生智慧本来无有遮蔽故，一切法皆是决定的缘故，也深信是教法的明灯。」如是说。《智慧深奥续》云：
English
Also, I deeply believe that it is the essence. Thus it is said. The second is: All dharmas arise from self-originated wisdom. Ultimate truth and conventional truth, truth and falsehood, are without duality. All phenomena and existence are realized as the Dharmakaya, and this is the unerring and definitive Sutra tradition. As it is said in the Kunje Gyalpo Tantra: "The essence of one self-originated wisdom, ultimate truth and conventional truth, truth and falsehood are without duality. It teaches the unerring and definitive Bodhicitta. Without doubt or hesitation, I deeply believe." Thus it is said. As it is said in the Yeshe Tingdzog Tantra: "The essence that pervades all sentient beings is the wisdom that arises from oneself. Because it is known by the teachings that possess the scriptures, it is the definitive meaning. I deeply believe that it is the definitive Buddha." Thus it is said. The third is: All dharmas are self-originated wisdom, therefore there is no duality of cause and effect, no duality of samsara and nirvana, and it is enlightened from the beginning. As it is said in the Kunje Gyalpo Tantra: "The essence of one self-originated wisdom does not rely on causes, nor is it accomplished by conditions. With the complete nature that does not depend on others, I deeply believe that it is self-originated wisdom." Thus it is said. As it is said in the Yeshe Tingdzog Tantra: "This self-originated essence that has always existed, not born from causes, not created by conditions, cause and effect are without duality, this Dharmakaya from the beginning, I deeply believe that it is self-originated wisdom." Thus it is said. The fourth is: All dharmas are spontaneously accomplished as self-originated wisdom from the beginning, therefore, without causes, conditions, or effort, the benefit of oneself and others is accomplished through realization. As it is said in the Kunje Gyalpo Tantra: "The essence of one self-originated wisdom, because it is spontaneously accomplished without causes or conditions, activities do not require effort, nor is it necessary to do or not do. Without searching, I deeply believe that it is spontaneously accomplished." Thus it is said. As it is said in the Longchen Tantra: "In the realm of Dharma, there is no time for effort. On that meaning without effort, the Tathagata who abides in self-nature, no one can alter that." Thus it is said. The fifth is: All teachings are complete in self-originated wisdom, and that itself is self-luminous without obscuration. All dharmas are introduced as non-dual and are definitive. As it is said in the Kunje Gyalpo Tantra: "The essence of one self-originated wisdom, because self-originated wisdom is unobscured from the beginning, because all dharmas are definitive, I deeply believe that it is the lamp of the teachings." Thus it is said. As it is said in the Yeshe Tingdzog Tantra:
Chinese
这些经藏之法，乃是所有口诀之源， 是确立根本的教法， 为了使教法如前般兴盛， 深信这是教法的普遍联系。 如是，在所知之轮中，无有遗漏，自生之智慧乃是自显现。特别是，外内情器、苦乐等种种显现，乃是自生智慧的显现。 第二，广说证悟之方便：以圣言、口诀、理证直接指示，并以论证确定，从而真实证悟。 前者是：以圣言口诀和理证量，直接而明确地指示，如前在空性之章节中所述，应广为知晓。 后者是：以自性或本体的论证来真实证悟，并通过因明来确定。 前者是：所有经、圣言、口诀都认为是菩提心，因此，显现为指示自心，从而直接指示并确定。 前者是：菩提心具足一切并相互关联，故为“经”；菩提心涵盖一切，故为“圣言”；以其自身指示其自身无二，故为“口诀”。这些都圆满具足于菩提心中，并自然存在。 还应知晓，这是作为所诠释之意义的“经”，以及作为能诠释之词句的“经”。 《问答录》中说： 未在圣言中指示的口诀自性觉悟， 经是菩提心，一切皆相关联。 圣言是菩提心，一切皆被涵盖。 口诀在菩提心中无有能取所取， 自证自，于自中证悟。 《龙钦心髓》中说： 种种乘的差别， 所说的八万四千法， 皆是龙钦一味的功德， 只是为了调伏所化众生而宣说。 后者是：外在显现五大等，从而指示并确定；内在显现烦恼等，从而直接指示并确定法性。 第一种是：为了自生智慧，显现为五大和五欲等，从而显现自生智慧，而非言语和文字，而是意义。