English
Having done so, one desires the self-nature of non-duality of view, conduct, acceptance, and rejection, which are the Vajra birthplaces of one's own actions. This is said to be the complete secret within. The teaching of the great perfection of the complete secret is that all phenomena, however they appear, do not generate Bodhicitta through the three Samadhis, nor are they completed by uttering the essential syllables. The all-creating "I" is the great perfection; there is nothing that is not complete in me. The teaching of the three aspects of my own nature is the teaching of the three great perfections of Bodhicitta. This is said to be the great perfection of the secret. This is said to be the teaching of the Dharmakaya of the teacher. The teaching of the Sambhogakaya of the teacher is the three classes of outer action. The class of conceptualists who perform actions is that, first, with non-conceptual Samadhi, one meditates on the three purifications of inner and outer concepts, and the planets and constellations of concepts enter through the door of time. With Bodhi and various miracles, the self and the wisdom deity are in a master-servant relationship. After making the offering of the three purifications, one desires the Siddhi of body, speech, and mind without existence. Ultimate and conventional are both said to be illusory. The one who divides view and conduct into two, who accomplishes one meaning by relying on the two, who accomplishes the meaning of non-existence by the conduct of existence, is like a she-wolf wandering in the sky without support. The secret of the outer path of acceptance and rejection is that, with non-conceptual Samadhi, blessings, and miracles, everything is made into a blessed wisdom Sattva. After offering the three offerings of outer, inner, and secret, one hopes to obtain the Siddhi as desired, possessing body, speech, mind, and the four Mudras. This is the Samadhi of dwelling in desirelessness, and it is not accomplished by view, conduct, acceptance, and rejection. It is said to be the teaching of the Sambhogakaya. The teaching of the Nirmanakaya of the teacher is the three of the Shravakas, Pratyekabuddhas, and Mahayana Sutra Pitaka. It is said to be outer, the characteristic of the outer path. The nature of the all-creating "I" is the five desirable qualities, and when it is transformed into the nature of the five wisdoms, the three, desire, hatred, and ignorance, arise. The antidote to subdue them is said to be the eighty-four thousand Dharma doors. The five kinds of desirable qualities that arise are from form, sound, smell, taste, and touch. The three, desire, hatred, and ignorance, arise. The anti-
Chinese
对治品为三藏。为了对治贪欲所说的对治品是，说了《律藏》二万一千颂。为了对治愚痴所说的对治品是，说了《经藏》二万一千颂。为了对治嗔恨所说的对治品是，说了《论藏》二万一千颂。作为对治三种毒平均的对治品，从三藏中说了二万一千颂。总的来说，所说的八万四千颂也是，为了以对治品对治三种毒而说的。体性因的三种乘是，门是经藏、律藏、论藏三种。那是总摄的意义，这样显示。经藏也有十二种解说方式。是为了分别开来的意义而显示。从三种毒的因产生三种恶趣的果。众生以因产生善恶两种行为。果是天界和恶趣两种。是从体性因中极度宣说的。这是以前说过、现在说、以后会说的。这个意义，这个不可言说的意义是，以前没说过、现在不说，化身以后也不会说。因此说是化身的教法。唉，大菩萨！全作我之自性三种中，轮的第一位导师三身显现。显示三身导师的三种轮。唉，大菩萨，谛听！显示导师法身的轮。我所作的轮一切都是，我的自性法身轮。佛、有情、显有情器界一切，没有不包括在法身轮中的。如是说。唉，大菩萨，谛听！显示导师报身轮。超越四种胜解行的地，从最初极喜地开始，十地法云地的那些，那是显示为报身轮。导师化身轮。外道、穆尔提卡、顺世外道、派拉瓦四种，对于无上菩提道完全迷惑，通过调伏根器、转变心意、慈悲加持，比丘比丘尼、优婆塞优婆夷四众，显示为导师化身轮。如是说。唉，大菩萨！
English
The antidote is the three pitakas. The antidote spoken to subdue attachment is: The Vinaya Pitaka of twenty-one thousand verses was spoken. The antidote spoken to subdue ignorance is: The Sutra Pitaka of twenty-one thousand verses was spoken. The antidote spoken to subdue hatred is: The Abhidhamma Pitaka of twenty-one thousand verses was spoken. As an antidote to subdue the three poisons equally: Twenty-one thousand verses were spoken from the three pitakas. In general, the eighty-four thousand verses that were spoken were also spoken to subdue the three poisons with antidotes. The three vehicles of characteristic cause are: The doors are the three: Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka. That is the meaning of summarizing, thus it is shown. There are also twelve ways of explaining the Sutra Pitaka. It is shown for the meaning of distinguishing them separately. From the cause of the three poisons arise the fruits of the three lower realms. Sentient beings, based on cause, produce two kinds of actions: good and evil. The fruits are the two kinds: higher realms and lower realms. It is extensively proclaimed from the characteristic cause. This is what was said before, is said now, and will be said later. This meaning, this unspeakable meaning, was not said before, is not said now, and the emanation body will not say it later either. Therefore, it is said to be the teaching of the emanation body. O great Bodhisattva! Among the three natures of the All-Creating Self, the first of the retinue is the teacher, the three bodies appear. Showing the three wheels of the three body teachers. O great Bodhisattva, listen! Showing the wheel of the teacher's Dharmakaya. All the retinue that I have made is: My own nature is the Dharmakaya wheel. All Buddhas, sentient beings, existence, containers and contents: There is nothing that is not included in the Dharmakaya wheel. Thus it was said. O great Bodhisattva, listen! Showing the wheel of the teacher's Sambhogakaya. Those who have passed through the four grounds of aspiration and practice, starting from the first, the Ground of Great Joy, the ten grounds, the grounds of the cloud of Dharma: That is shown as the wheel of the Sambhogakaya. Showing the wheel of the teacher's Nirmanakaya. The four kinds of non-Buddhists: the Mūrtikas, the Lokayatas, the Pāralavas, who are completely deluded about the path of unsurpassed enlightenment, through subduing their faculties, transforming their minds, and blessing them with compassion, the four groups of monks, nuns, laymen, and laywomen, are shown as the wheel of the teacher's Nirmanakaya. Thus it was said. O great Bodhisattva!
Chinese
听着！从我这里产生的导师三身， 三身各自指示自己的处所。 导师法身的处所是这样： 是密严法界宫殿， 说是真正的密严处。 导师报身圆满的处所指示， 是世间一切相之上的， 处所的密严楼阁， 那宫殿说是处所的密严。 导师化身的处所指示， 化身是七世释迦牟尼， 处是指示鹫峰山（灵鹫山）的处所， 是真正大悲化身不定处。 如是说。 嗟！大菩萨听着！从我这里产生的三身导师的， 调伏的刹土特别指示是： 法身导师的调伏刹土是， 法界的边际所无余， 如虚空界所遍布那样， 是法身的调伏刹土。 报身圆满身的调伏刹土是， 从我这里产生的色声香味触， 如所欲的圆满受用而调伏。 化身的调伏刹土是， 赡部洲是百俱胝， 自生智慧悲心调伏六道。 那是共同的差别指示。 从我这里产生的导师三身， 因相同果相同自性一。 因是菩提心都相同， 果是成佛都相同。 自性法性体性指示为一。 调伏的时机没有先后差别。 如是说。 嗟！大菩萨也听着！普作王从我这里产生的， 三身导师的解说方式是： 导师法身以加持而解说， 报身圆满以自己的体性解说， 化身是词和义结合， 对有情耳根显示词义。 法身以加持而解说是， 普作我之自性指示， 从无生中生之神变中， 如何显现有情器世界一切， 体性悲心神变所生， 说是自性加持而解说。 报身圆满身显示自己的体性， 如何
English
Listen! The three bodies of the teacher arising from me, The three bodies each indicate their own place. The place of the teacher's Dharmakaya is like this: It is the palace of Akanishta Dharmadhatu, It is said to be the true Akanishta place. The place of the teacher's Sambhogakaya is indicated, It is above all the signs of the world, The Akanishta stacked house of the place, That palace is said to be the Akanishta of the place. The place of the teacher's Nirmanakaya is indicated, The Nirmanakaya is the seven Buddhas including Shakyamuni, The place is indicated as the place of Vulture Peak (Grdhrakuta Mountain), It is the true compassion Nirmanakaya's indefinite place. Thus it is said. O Great Bodhisattva, listen! The field of taming of the three bodies of the teacher arising from me, The special indication is: The field of taming of the Dharmakaya teacher is, The edge of the Dharmadhatu is without remainder, As the space realm pervades, It is the field of taming of the Dharmakaya. The field of taming of the Sambhogakaya is, The form, sound, smell, taste, and touch arising from me, Taming with the complete enjoyment as desired. The field of taming of the Nirmanakaya is, The Jambudvipa is hundreds of millions, Taming the six realms with self-born wisdom and compassion. That is the indication of common differences. The teacher's three bodies arising from me, The cause is the same, the fruit is the same, the nature is one. The cause is the Bodhicitta, all are the same, The fruit is Buddhahood, all are the same. The nature, Dharmata, and essence are indicated as one. There is no difference in the timing of taming. Thus it is said. O Great Bodhisattva, listen again! The way of explaining the three bodies of the teacher arising from me, the All-Creating King, is: The teacher's Dharmakaya explains with blessing, The Sambhogakaya explains with its own essence, The Nirmanakaya combines words and meanings, Shows the meaning of words to the ears of sentient beings. The Dharmakaya explains with blessing, Indicates the nature of the All-Creating me, In the miracle of arising from the unborn, How all sentient and insentient worlds appear, The essence of compassion and miracle arises, It is said to explain with the blessing of nature. The Sambhogakaya shows its own essence, How
Chinese
如是显现之诸法，皆是，色声香味触等，所有欲乐受用皆圆满示现，我言以自性宣说。化身以词句组合宣说，如是显现之诸法，皆以示现者之体性示现，乃为无明，以“教法”之差别，欲求化身，诸义以词句之音声表达，以词之音声，理解彼义之后，彼义即以此词之音声宣说。嗟！大菩萨谛听！普作我乃三身之体性，不思不动，安住于平等性者，乃为离戏法身之体性。自性生起之诞生神变，乃为欲乐生起之圆满报身。以大悲如何调伏之事业，彼乃化身之体性。普作王之自性三种，于何者以何者调伏，示现彼身。教法之自性，不可言说之义，于何者何者相宜，以此作利益，此乃宣说教法圆满。眷属之自性，何者融入于何者，融入于彼，执持彼之传承，此乃名为圆满之眷属。我乃导师普作菩提心，普作一而计数三种，普作我与我之自性，我所作之法与三种相。我乃导师普作一切之父，我之自性显示为十种，此乃宣说一切教法之精髓。普作我所作之诸法，三时安住之一切佛陀，与三界安住之所有众生，无有差别，作为眷属之圣者。以普作一者圆满成办，心之所需皆作，圆满成办。于何者何需，所需之集合，普作我言为圆满成办。示现导师之自性三种，眷属之最初，导师三身显现。无生、离能取所取之自性，眷属之最初，导师法身显现。诞生之神变，普贤之嬉戏，显现为欲乐受用圆满之身。种种如何欲求生起之后，与之相应。
English
All phenomena that appear as such, all are, such as forms, sounds, smells, tastes, and textures, all desires and enjoyments are fully manifested, I say that it is spoken by its own nature. The incarnate speaks by combining words and letters, all phenomena that appear as such, all are manifested as the nature of the manifester, which is ignorance, with the difference of "teaching", desiring the incarnate, the meanings are expressed in the sound of words and letters, with the sound of the word, after understanding that meaning, that meaning is spoken by the sound of that word. O Great Bodhisattva, listen! The all-creating I am the nature of the three bodies, non-thinking, abiding in equality, is the nature of the unelaborated Dharmakaya. The miraculous birth of self-nature, is the perfect enjoyment body where desires arise. With great compassion, the work of taming, that is the nature of the incarnate body. The nature of the all-creating king is threefold, to whom and by whom to tame, showing that body. The nature of the teaching, the meaning that cannot be spoken, to whom and what is suitable, doing good with it, this is said to be the perfection of the teaching. The nature of the retinue, who merges into whom, merges into him, holding his lineage, this is called the perfect retinue. I am the teacher, the all-creating Bodhicitta, the all-creating one is counted as three, the all-creating me and my nature, the Dharma I have done and the three aspects. I am the teacher, the all-creating father of all, my nature is shown as ten kinds, this is said to be the essence of all teachings. The phenomena that I, the all-creator, have done, all the Buddhas who abide in one of the three times, and all the beings who abide in the three realms, without distinction, are made the holy ones of the retinue. By the all-creating one, the perfection is accomplished, all the needs of the mind are done, the perfection is accomplished. To whom and what is needed, the collection of needs, I, the all-creator, say is perfectly accomplished. Showing the three aspects of the teacher's nature, the first of the retinue, the teacher's three bodies appear. The unborn, the nature of being free from grasping and being grasped, the first of the retinue, the teacher's Dharmakaya appears. The miraculous birth, the play of Samantabhadra, appears as the body of perfect enjoyment of desires. After all kinds of desires arise, it is in accordance with it.