English
From the arising, from the Dharmadhatu where nothing is lost, by the primordial Buddha, on the distinction between awareness and wisdom, the self-sound of the emptiness of Dharmata, from the very beginning, the wheel of Dharma is turned, without beginning, middle, or end. Thus it is. The five perfections of the abiding body are: the abode of the body is the citta and the conch shell. The teacher abiding therein is the essence of primordial purity. Its retinue is spontaneous self-illumination. Its teaching is the qualities of the channels, winds, and bindus. Its time is the completion of the interdependent origination of the body. In the radical transformation, at the beginning of samsara and nirvana, from the uncreated spontaneity, the aggregates of elements arise, earth, water, fire, wind, and the four precious ones, in the immeasurable gathering and generation, spontaneous awareness is uncreated, when delusion is completely purified, surrounded by the retinue of great bliss, body and wisdom, channels and winds, and the various undistinguished objects, the great bliss Dharma of the channels and winds of skillful means, is taught in accordance with individual experiences, past, future, and present are nonexistent, undivided division is completely nonexistent, all is spontaneous wisdom. Thus it is. The place for practicing the path is: the outer space and the inner space. The teacher of the path is the Vajra Garland. Its retinue is the body and the bindu. Its teaching is self-aware non-conceptuality. Its time is gathering on a single view. In the union of sun and moon, that very distinction between outer and inner, the teacher manifests self-awareness, body and wisdom, bindus, etc., non-conceptual varieties arise with the retinue, the manner of the instruction, practice, and teaching, time itself is habituated, so it is also time. Thus it is. The place of the ultimate fruit is: the Dharmadhatu. Its teacher is the self-aware wisdom of omniscient knowledge. Its retinue is enjoying body and wisdom. Its teaching is: uncontaminated bliss. Its time is the manifestation of realization. In the burning lamp, from the mandala of the immeasurable clarity of the basis of emptiness, the manner of abiding of the great non-duality, arranging the forms in a great form that is neither different nor non-different, and from the realm of the great self-illumination that is uninterrupted from the beginning, from the self-arising space, after the uninterrupted awareness self-arises, this inexpressible meaning is spoken. Thus it is. Therefore, for the sake of those with intelligence of self-appearing awareness, the beginning of the particular discussion.
Chinese
仅仅指示了一点点。在塔尔居尔（ཐལ་འགྱུར་）中说：此外，为了殊胜的意义，与非共同的身体相结合，精华都汇集于精要之中。如是说。现在，修持窍诀的次第有三：基础、道和果。首先，确定基础有二：所知的基础和实相的基础。关于所知的基础，大圆满有无数种不同的观点，这里不赘述。在《自解脱》中说：所说的意义汇集于法界中，所说的见解没有穷尽，所说的修持不住留，所说的证相没有时限。因此，所说的次第，要知道对一切都没有定准。如是说。现在，实相的基础有三：最初总的基础，由此产生无明的迷乱基础，以及证悟此二者的解脱基础。最初总的基础有二：原始基位的实相和自性明智的实相。原始基位的实相被称为原始的本来清净，如灯焰中说：从原始的本来清净大（界）中，自性就是这样，谁也没有做，自然显现，从原始以来就是自性。如是说。怎样呢？从没有文字开始，对于自生智慧的见解，没有可以观察的对境。没有过去，没有未来，没有现在，没有业，没有习气，没有无明，没有心，没有智慧，没有轮回，没有涅槃，甚至觉性本身也不存在，没有任何显现为智慧。这一切都从没有执着中产生。如是说，因此，什么也没有成立的本来清净空性，也不是顽空，如摩尼宝鬘中说：虽然说了多种实相，但智慧有三种。如是说。哪三种呢？如日月和合中说：基位的智慧有三种：本体本来清净的智慧，自性任运成就的智慧，以及大悲自显的智慧。如是说。这些智慧的特征是：在《虚空光明》中说：本体本来清净的智慧，远离一切无明分别；自性任运成就的智慧，安住于空明自光之中；大悲周遍的智慧，安住于无碍显空二者之中。以及《意镜》中说：法身
English
Only a little bit is indicated. In the Thalyur (ཐལ་འགྱུར་), it says: Furthermore, for the sake of the extraordinary meaning, it is combined with the non-common body, and all the essences are gathered into the core. Thus it is said. Now, there are three stages of practicing the instructions: the ground, the path, and the fruit. First, establishing the ground has two aspects: the ground of knowable objects and the ground of reality. Regarding the ground of knowable objects, there are countless different views on Dzogchen, which will not be elaborated on here. In Rangdrol it says: The meaning of what is said is gathered into the expanse; the view of what is said has no end; the meditation of what is said does not abide; the signs of what is said have no time limit. Therefore, the order of what is said, know that there is no certainty for all. Thus it is said. Now, there are three aspects to the ground of reality: the initial general ground, the ground of delusion arising from it, and the ground of liberation through realizing it. The initial general ground has two aspects: the reality of the primordial ground and the reality of self-awareness. The reality of the primordial ground is called the primordial purity, as it says in "Burning Lamp": From the great primordial purity, the nature itself is like this, not made by anyone, self-illuminating, from the very beginning it is the nature. Thus it is said. How is it? From the absence of letters, there is no object of examination for the view of self-arisen wisdom. There is no past, no future, no present, no karma, no habit, no ignorance, no mind, no wisdom, no samsara, no nirvana, and even awareness itself does not exist, and nothing appears as wisdom. All of that arises from the absence of grasping. Thus it is said, therefore, the primordial purity of emptiness, which is not established as anything, is not a blank emptiness, as it says in the Garland of Pearls: Although many aspects of reality are taught, there are three aspects of wisdom. Thus it is said. What are the three? As it says in the Union of Sun and Moon: There are three wisdoms of the ground: the wisdom of the essence of primordial purity, the wisdom of the nature of spontaneous accomplishment, and the wisdom of the compassion of self-appearance. Thus it is said. The characteristics of these wisdoms are: In the "Vast Expanse of Clarity" it says: The wisdom of the essence of primordial purity is free from all ignorance and concepts; the wisdom of the nature of spontaneous accomplishment abides in the self-radiance of emptiness and clarity; the wisdom of all-pervading compassion abides in the two, unobstructed appearance and emptiness. And in the Mirror of Mind it says: Dharmakaya
Chinese
智慧超乎想象不可言说，报身智慧颜色不杂鲜明，化身智慧随意转变皆可。如是。此亦非各自分离，从无字之中，唉玛吙！我之显现与空性，皆圆满而未曾舍弃。如是。如是安住之三智慧，其自性中无有错乱，譬如太阳之精华中无有黑暗之基础。自性中无有觉与不觉，以及错乱与不错乱之分别，如摩尼宝珠之串，最初即是本净。如是。三智慧之自性光明而安住，故无有偏袒且次第不断绝。经中云：以其空、明、无灭故，无有局限与偏袒。如是。三智慧之自性，大悲无间遍满安住，故与一切法相合，且远离众多（污垢）与部分。经中云：无间之力量随意显现，空明觉且无有动摇。如是。又，此三智慧之自性安住于空性，故不堕入常边之见；自性安住于光明，故不堕入断边之见；大悲周遍一切，故不堕入二者之边。自解脱中云：四边之垢自清净。如是说。自显现中云：超越常断二边。如是。彼亦是自性空性法身之自光，显现为无间五智，称为任运成就。彼二者之自力显现一切，称为周遍之大悲。彼亦是法身之自性空性，报身之自性光明，化身之自性大悲。空性之觉性安住于光明中。光明之觉性安住于身中。身之觉性安住于显空之中。又，基之觉性是大清净。任运成就之觉性是身与智慧。大悲之觉性是不间断的连绵不断。彼亦是自之觉性空性，此是法身之智慧。自之觉性光明与身显现，是报身之智慧。自之觉性无间显现解脱，此是化身之智慧。彻底转变中云：智慧安住于自面，于三者之体性无有分别。如是。彼亦是空性法身，光明报身，显现化身。彼三者亦无别。
English
Wisdom beyond imagination and inexpressible, the Sambhogakaya's wisdom is clear with undifferentiated colors, the Nirmanakaya's wisdom can be transformed into anything. Thus it is. Moreover, these are not separate; from the absence of letters, Emaho! My appearance and emptiness are complete without being abandoned. Thus it is. The three wisdoms that abide in this way do not have delusion in their essence; just as the essence of the sun has no basis for darkness. In essence, there is no establishment of just knowing and not knowing, and delusion and non-delusion. From the string of pearls: In the primordially pure from the very beginning. Thus it is. Because the nature of the three wisdoms abides clearly, it is free from partiality and is not interrupted in sequence. From the Tantra: Because of emptiness, clarity, and non-cessation, there is no limitation or partiality. Thus it is. Because the nature of the three wisdoms abides as unceasing and all-pervasive compassion, it is in harmony with all dharmas and is free from multiplicity (impurities) and parts. From the Tantra: Unceasing power manifests in any way, knowing emptiness and clarity, and without movement. Thus it is. Furthermore, because the essence of these three wisdoms abides in emptiness, it does not fall into the view of permanence; because its nature abides in clarity, it does not fall into the view of annihilation; because compassion pervades all, it does not fall into either extreme. From Self-Liberation: The stains of the four extremes are self-purified. Thus it is said. From Self-Arisen: Transcending the extremes of permanence and annihilation. Thus it is. Moreover, the essence of emptiness, the self-radiance of the Dharmakaya, manifests as the unceasing five wisdoms, which is called spontaneous accomplishment. The self-power of these two manifests in any way, which is called all-pervasive compassion. Moreover, the essence of the Dharmakaya is emptiness, the essence of the Sambhogakaya is clarity, and the essence of the Nirmanakaya is compassion. The awareness of emptiness abides in clarity. The awareness of clarity abides in the body. The awareness of the body abides in appearance and emptiness. Furthermore, the awareness of the ground is great primordial purity. The awareness of spontaneous accomplishment is body and wisdom. The awareness of compassion is the unceasing continuum. Moreover, one's own awareness of emptiness is the wisdom of the Dharmakaya. One's own awareness of light and the manifestation of the body is the wisdom of the Sambhogakaya. One's own awareness of unceasing arising and liberation is the wisdom of the Nirmanakaya. From Total Transformation: When wisdom abides in its own face, there is no separation in the nature of the three. Thus it is. Moreover, emptiness is the Dharmakaya, clarity is the Sambhogakaya, and appearance is the Nirmanakaya. These three are also inseparable.