English
Wisdom abides in itself, the path abides in itself, the method of practicing and realizing, and the fruit abides in itself and manifests, is the Buddha's intention. Initially, there are three: briefly showing it, and elaborating. The name of the chapter, wisdom elaborates, has three: nature abides in itself, realizing through it, the way of delusion, and although deluded, the path and fruit are not elsewhere, but abide in themselves. Initially, there are two: the basis of all dharmas, the nature of mind itself. In appearance, samsara and nirvana are not two, and the fault of the difference between samsara and nirvana. There are two: the nature of samsara and nirvana are different, such a fault, and the essence is different, the fault of reality, with metaphors. Although deluded, the path and fruit are not elsewhere, but abide in themselves, there are two: briefly showing it with metaphors and such combinations, and elaborating the meaning. There are three: in the conventional truth, the path and fruit are not elsewhere, but abide in themselves, in the ultimate truth, and in non-duality. There are three: in the conventional truth, the basis, wisdom, and the five fruits abide in themselves, the path abides in itself, and the fruit abides in itself. There are three paths: the continuum of meaning itself abides in the mandala, the nature of the path abides in itself, and the conditions abide in themselves. There are two natures of the path: liberation, that is, the path abides in itself, and because of attachment to methods, the path abides in itself. There are eight conditions: the activity of the vessel. Abiding in oneself, and close practice and all leisure, and fire offerings, and empowerment, and support, secret offerings, and vows those words and. The resources themselves are shown to abide in their own nature. There are two fruits that abide in themselves: in the leisure of the Vajra deity of accumulated thoughts, the fruit of action and essence abides, and combined with metaphors, the Buddha is enlightened in the body of the victorious water moon of accumulated thoughts. In the ultimate truth, the path and fruit are not other, but abide in themselves, there are four: in the ultimate truth, the basis abides in itself, and the fruit abides in itself. Therefore, with reasons, and the reason why the path abides in itself, and therefore. The ultimate truth itself is declared as the nature of all things. Initially, there are three: in the ultimate truth, all dharmas are completely declared without confusion, and in the ultimate truth, the cause of the two-turn demon essence abides, with metaphors, and the ultimate truth is the supreme dharma.
Chinese
安住于世间身。真实义本身最初的开示分为二：安住于自生智慧的一切体性的因，以及开示其非名称的一切事物之总集。无别安住分为二：无别中，基位智慧安住于自身，道和如是果亦安住于自身。初者有五：基位三，轮回涅槃无别无杂而圆满，真谛无别汇集无为而存在。 自性无别，具足胜者所需，境即智慧无别，成为自生智慧，因即果与内外无别。第二个总义，为了证悟并熟悉道之自性安住，分为三：开示了知因之体性见，缘起入之体性三摩地，以及开示了暂时之果无漏持明。其中，初者第二品，见，礼敬并誓言宣说，任运成就。品之正文，名称。自性安住之正文有三：身体总说，何者支分广说，以及从入证到熟悉，如是教诫意义唯一。广说有十四义：证悟见的必要，成为证悟见的法器，时间和，成为证悟见的因，成为证悟见的缘，成为证悟见的方法， 见的种类，见的体性真实，成为证悟见的施予，证悟见的功德，证悟见的障碍，征相和，定量和，未证悟的过失。初者有二：若无其他寻思之见，则不得道，故见是必要的，以及为了意义，因此必须证悟闻思之见。第二，共同开示法器和时间，分为三：总说彼亦，广说和结尾。广说分为二：长时串习成为法器，以及短时成为自性之法器。初者分为二：总说为和，广说为。其中分为二：以教证生信为总说，以及其意义口诀的认识为广说。初者分为二：串习次第之前的教证
English
Abiding in the body of the world. The ultimate truth itself is initially taught in two ways: abiding as the cause of the essence of all self-arisen wisdom, and revealing it as the entirety of the non-nameable phenomena. Indivisible abiding is twofold: in indivisibility, the ground wisdom abides in itself, and the path and likewise the result also abide in themselves. The first has five aspects: the ground, the three, samsara and nirvana are indivisible, unmixed, and complete; the truth is indivisible, gathered, uncreated, and existent. Self-nature is indivisible, complete with the needs of the Victorious Ones; the object is indivisible wisdom, becoming self-arisen wisdom; the cause is the indivisibility of cause and effect, inner and outer. The second general meaning, in order to realize and become familiar with the self-abiding nature of the path, is divided into three: the teaching of the view that knows the characteristics of the cause, the samadhi that is the characteristic of entering the condition, and the teaching of the impermanent result, the undefiled vidyadhara. Among these, the first, the second chapter, the view, is vowed to be explained with reverence and spontaneous accomplishment. The text of the chapter, the name. The text of self-abiding nature has three parts: the body in brief, the parts in detail, and the instruction on how to become familiar with the meaning of oneness from entering realization. The detailed explanation has fourteen meanings: the need to realize the view, the vessel for realizing the view, the time, the cause for realizing the view, the condition for realizing the view, the method for realizing the view, The types of view, the true nature of the view, the giving of the realization of the view, the qualities of the realization of the view, the obstacles to the realization of the view, the signs, the measure, and the faults of non-realization. The first has two parts: if there is no other speculative view, the path cannot be found, so the view is necessary, and for the sake of meaning, it is necessary to realize the view of hearing and thinking. The second, the common teaching of vessel and time, is divided into three: the summary teaching, the detailed explanation, and the conclusion. The detailed explanation is divided into two: the long-term practice becomes the vessel, and the short-term becomes the vessel of self-nature. The first is divided into two: the summary is and, the detailed explanation is. Among them, there are two: believing in the scriptures is the summary, and the recognition of the meaning of the oral instructions is the detailed explanation. The first is divided into two: the scriptures before the order of practice
Chinese
成为接近时机的自性之器，有二：以根器敏锐之因，略说具足七种特征之经文，以及广说。其中有三：总的因缘关系；以及从顿悟之渐悟，随意进入大乘；以及从顿悟之顿悟，从一开始就进入大（梵文：Mahā）。顿悟之渐悟有二：从一开始就进入随意的大乘；以及由此在大（梵文：Mahā）中生起并进入菩提心之方式。顿悟之顿悟有二：从各自的凡夫到不确定的哈（梵文：hā）中生起菩提心之方式；以及为了进入具足七种特征之器。第四是因，第五是缘，共同宣说有三：相似自性具足之因；同时或者作为之缘；以及同时所作之因。如是略说和广说。第一有三：以理证确定而证悟；断除错谬遮蔽，把握意义之要点；以及不错谬地专注于意义，从而采纳宗派。第一有二：略说基础和广说，其中有三：所量、理证以及由此确定之宗派。第一有二：先前出现的真实所量，即与证悟真如者一起；以及随之而来的，即宣说显现之所量。其中有三：所量即是安住于实相之显现，以及如何证悟它的世间目标之指示；以及断除其中的过失。其中有二：消除对所量之事物不足之怀疑；以及消除对所量之定义不存在之怀疑。 第一有二：对一切怀疑之处设立标志；以及思考怀疑之对治。理证
English
To become a vessel of near time nature, there are two: with the reason of sharp faculties, briefly explain the sutra with seven characteristics, and in detail. There are three: the general relationship of causes; and from the gradual of the sudden, entering the Great Vehicle at will; and from the sudden of the sudden, entering the Great (Mahā) from the beginning. There are two of the gradual of the sudden: from the beginning, entering the Great Vehicle at will; and thus the way of arising and entering Bodhicitta in the Great (Mahā). There are two of the sudden of the sudden: the way of arising Bodhicitta from each ordinary person to the uncertain ha (hā); and for the sake of entering the vessel with seven characteristics. The fourth is the cause, and the fifth is the condition, commonly explained in three: the cause of similar nature; the simultaneous or acting condition; and the cause of simultaneous action. Thus, in brief and in detail. The first has three: to determine and realize with reason; to cut off the obscurations of error and grasp the key points of meaning; and to focus on the meaning without error, thereby adopting a tenet. The first has two: briefly the basis and in detail, of which there are three: the measurable, the reason, and the tenet determined by it. The first has two: the truly measurable that appeared earlier, that is, together with the one who realizes Suchness; and the subsequent, that is, the measurable of phenomena is explained. There are three: the measurable is also the appearance of abiding in reality, and the indication of the worldly goal of how to realize it; and to abandon the faults cut off from it. There are two: to eliminate the doubt that the measurable object is insufficient; and to eliminate the doubt that the definition of the measurable does not exist. The first has two: to set a mark on all doubts; and to contemplate the antidote to doubt. Reason
Chinese
有二：简而言之是如是最初，广而言之是。其中有二： 先前出现的五种事物的理由，以及与此相似地理解的以理性的理由，以及事物和理性的后续是词语的确定。理性有二：如是简而言之，广而言之。其中有六：本体证悟和自性的语气的理是自明本体自性的理由，以及法身语是无生意义的理由，以及哪些是报身语的理是意趣表示的理由，以及显现譬如菩提身语的理是明智加持的理由，以及一切金刚身语的理是显空无别的理由，以及各别化身的语是教导。理由有三： 第一个词语所象征的必要，以及五种语事物和理性的后续以词语象征的教导，以及词语理由的确定方式。其中有二：其中有胜者七身的语所象征的词语的确定，以及特别化身的词语的确定。第一个有二：简略指示，以及本体广说。其中有七：本体自性的语一切相自明本体自性的词语，以及法身语象征文字无生意义的词语，以及显现菩提过去最初的语象征明智加持，以及金刚身的法类象征显空无别，以及圆满受用菩提身语象征隐义密意的词语，以及化身的法类身语象征引导传承的誓言，以及秘密自在的身语象征大乐方便。特别地，化身的词语与智慧结合而确定有三：简略如是，以及广说，以及结尾总结并附带教导。广说有二：无法分析的理解，以及以分析理解的理由等。第一个有五：无法分析的理解的理由，以及思辨的理由不分析到达，以及因此比那思辨无执着而确定象征其本身，并结合。
English
There are two: in short, it is thus the first, and in detail it is. Among them, there are two: The reason for the five things that appeared earlier, and the reason for understanding similarly with reason, and the subsequent of things and reason is the determination of words. There are two kinds of reason: thus, in short, and in detail. Among them, there are six: the reason for the self-illuminating nature of the essence of the body, speech, and mind, which is the realization of the essence, and the reason for the meaning of the unborn Dharma body, and the reason for the symbolic meaning of the enjoyment body, and the reason for the blessing of the wisdom of the manifested body of enlightenment, and the reason for the indivisibility of emptiness and appearance of the Vajra body, and the reason for the teachings of the various manifestations. There are three reasons: The need symbolized by the first word, and the instruction to symbolize the five speeches, things, and reasons with words, and the way to determine the reason for the words. There are two of them: the determination of the words symbolized by the speech of the seven victorious ones, and the determination of the words of the special incarnation. The first has two: a brief indication, and a detailed explanation of the essence. There are seven of them: the words of the essence of the self-illuminating nature of all phenomena, and the words of the meaning of the unborn letters symbolizing the speech of the Dharmakaya, and the words of the blessing of wisdom symbolizing the speech of the first enlightenment, and the indivisibility of emptiness symbolizing the Dharma of the Vajra body, and the words of the hidden meaning symbolizing the speech of the body of perfect enjoyment, and the words of the oath of the lineage of guidance symbolizing the Dharma of the incarnation, and the body and speech of the secret empowerment symbolizing the great bliss. In particular, there are three ways to determine the words of the incarnation in conjunction with wisdom: briefly, thus, and in detail, and concluding with instructions. There are two aspects to the detailed explanation: understanding without analysis, and reasons for understanding with analysis, etc. The first has five: the reason for understanding without analysis, and the reason for speculation does not reach analysis, and therefore, it is certain to symbolize itself without speculation and attachment, and in conjunction with.