Chinese
ཡིན། 慈悲的自性显现为化身。 如各种所化众生的想法一样。 即使获得了两条道路，仍然在六道中徘徊。 教法被阐述为三藏。 三千世界是世间界。 慈悲的处所没有定准。 未经造作的自生智慧是， 显现为五种自生智慧， 以颠倒错乱的想法， 没有证悟为智慧本身， 而是视为五种真实的执着。 五种执着的果实是， 显现为三界众生。 本质上，心没有改变。 由于贪欲的业的成熟， 即使出生在天界， 仍然真实地体验堕落的痛苦。 因为贪欲实际上没有成立， 所以贪欲本身就是智慧。 菩提心没有动摇。 由于傲慢的业的成熟， 即使出生在非天界， 仍然真实地体验争斗的痛苦， 当了知傲慢的本质时， 傲慢不舍弃而得以清净。 因此，傲慢不住于空性。 由于嫉妒的业的成熟， 将会转生到人间， 即使会体验各种痛苦， 因为嫉妒是法界， 所以嫉妒不舍弃而得以清净。 因此，菩提法界不会动摇。 由于吝啬的业的成熟， 将会出生于饿鬼饥渴之处。 即使会体验饥渴的痛苦， 吝啬是未经造作的菩提心。 因为心性本身是空性的缘故， 因此，法界没有改变。 由于愚痴的业的成熟， 将会在畜生道中体验愚笨。 即使了知细微的法， 愚痴是未经造作的菩提心。 因为对境也是如此了知的缘故， 愚痴不舍弃而得以清净。由于嗔恨的业的成熟， 将会在地狱中体验痛苦。 了知嗔恨本身就是智慧。 因为如是了知一切， 所以了知诸法并非任何事物。 是一切遍知之眼的殊胜。 明晰了心要之义的诸法。 教法是因果三乘。 调伏者六位导师显现， 天界的主宰是金刚持。 非天的导师是世间能胜。 人间的能仁是释迦牟尼。 畜生道的导师是明耀炽燃。 饿鬼道的导师是力量之主。 清凉炽燃是慈悲之主。 因为有六道所化众生， 所以有智慧的
English
Is. The nature of compassion manifests as an emanation. According to the thoughts of various beings to be tamed. Even though the two paths are attained, wandering in the six realms. The teachings are taught as the three pitakas. The three thousand worlds are the realms of the world. There is no certainty in the place of compassion. The unmade, self-arisen wisdom is, Appears as the five self-arisen wisdoms, With inverted and confused thoughts, Not realizing it as wisdom itself, But seeing it as the five true attachments. The fruit of the five attachments is, Manifests as the sentient beings of the three realms. In essence, the mind does not change. Due to the ripening of karma from desire, Even after being born in the realm of the gods, Still truly experiencing the suffering of falling. Because desire is not actually established, Desire itself is wisdom. Bodhicitta does not move. Due to the ripening of karma from pride, Even after being born in the realm of the Asuras, Still truly experiencing the suffering of fighting, When the essence of pride is known, Pride is purified without being abandoned. Therefore, pride does not abide in emptiness. Due to the ripening of karma from jealousy, One will be reborn in the human realm, Even though one will experience various sufferings, Because jealousy is the realm of Dharma, Therefore, jealousy is purified without being abandoned. Therefore, the realm of Bodhi does not move. Due to the ripening of karma from miserliness, One will be born in the place of hungry ghosts, experiencing hunger and thirst. Even though one will experience the suffering of hunger and thirst, Miserliness is the unmade Bodhicitta. Because the nature of mind itself is emptiness, Therefore, the realm does not change. Due to the ripening of karma from ignorance, One will experience foolishness in the animal realm. Even though one knows the subtle Dharma, Ignorance is the unmade Bodhicitta. Because the object is also known in this way, Ignorance is purified without being abandoned.Due to the ripening of karma from hatred, One will experience suffering in hell. Knowing that hatred itself is wisdom. Because everything is known in this way, Therefore, knowing all dharmas as nothing. It is the supreme eye of the all-knowing. Clarifying the dharmas of the essential meaning. The teachings are the three vehicles of cause and effect. The six teachers who tame appear, The lord of the gods is Vajradhara. The teacher of the Asuras is Sritapa. The sage of humans is Shakyamuni. The teacher of animals is Illuminating Flame. The teacher of the hungry ghosts is the Lord of Power. Cooling Flame is the Lord of Compassion. Because there are six types of beings to be tamed, Therefore, there are forms of wisdom
Chinese
于六显现。 于适合有情心意之方向， 以何者相应之门而宣说。 如是说。出自《智慧秘密续》，乃宣说三身之品第三。 其后，金刚萨埵向如来佛毗卢遮那如是请问： 遍主无为任运身， 无勤安住现证佛。 无有偏袒如日轮， 智慧光芒遍照十方。 以悲心成办利他任运成， 无有偏袒之胜身。 于八次第之秘密义， 祈请为聚集之眷属开示。 如是请问。 其后，如来佛毗卢遮那开示道： 于三无有可执取， 以八随己欲，以二颠倒。 以一不承认无明， 以六受用五之果。 因此是智慧秘密。 法身从始即清净， 分别之所取能取自然无。 因此是法性秘密。 报身觉性清净时， 内外无别心性密。 非为有法亦非法性， 置于一无所有之境。 无论显现何种错乱相， 除却执著之念想外， 无有真实事物成立。 譬如绳索见为蛇， 然绳索之体性非为蛇。 虽于显现执著分别， 然无为显现非分别。 嬉戏任运之幻化， 无勤幻化乃大乐之乐。 不变金刚乃坚固者。 于无为任运大之中， 以无有定准故说为秘密。 若有以二取而见者， 则见无形微细之尘埃。 心若无尘则颠倒， 无我执取法性密。 若有于相似之中， 于十五十六说之法中未解一。 以于缘起之法确定分别， 则不见无因之法义。 于无二身之自性中， 分别二谛之见， 胜义无有空性之事物。 以四理之正理而寻觅， 于通达意义之自性后， 寂止之士以欲而修。 于增上胜观增进之时欲求， 乃二道结合之次第。 舍弃见义粗大之证悟， 于微细次第之十之间， 于极微细之障碍上， 究竟地
English
Manifest in six. In the direction that suits the minds of sentient beings, Show through the door that is compatible with what. So it is said. From the Wisdom Secret Tantra, the third chapter is the chapter on teaching the three bodies. Then, Vajra-sattva asked the Tathagata Vairochana as follows: All-pervading, uncreated, spontaneously accomplished body, Manifestly enlightened by dwelling without effort. Like the sun, without partiality, Wisdom rays spread in ten directions. Accomplishing the benefit of others with compassion, spontaneously accomplished, Supreme body without partiality. For the assembled gathering, please teach the secret meaning of the eight stages. So he asked. Then, the Tathagata Vairochana spoke: In three, there is no grasping, With eight, according to one's own desires, with two, reversed. With one, not accepting ignorance, With six, experiencing the fruit of five. Therefore, it is the secret of wisdom. The Dharmakaya is pure from the beginning, The grasping and the grasped of imputation are naturally absent. Therefore, it is the secret of Dharmata. When the Sambhogakaya's awareness is pure, Without inner and outer, the nature of mind is secret. It is neither a phenomenon nor Dharmata, Leave it in a state of nothingness. No matter what kind of confusion is shown, Except for the thought of attachment, There is no truly established entity. For example, seeing a rope as a snake, But the characteristic of the rope is not a snake. Although clinging to the imputed appearance, The uncreated appearance is not imputed. That playful, spontaneously accomplished illusion, The effortless illusion is the bliss of supreme bliss. The unchanging Vajra is the powerful one. In the great, uncreated, spontaneously accomplished, Because there is no certainty, it is said to be secret. Whoever sees with dualistic vision, Sees formless, subtle particles as dust. If the mind has no dust, it is reversed, Selflessness, grasping, the secret of Dharmata. Whoever, from within the similar, Does not understand one of the fifteen or sixteen spoken Dharmas. By definitely imputing to the Dharma of dependent origination, One does not see the meaning of causeless Dharma. In the nature of the non-dual body, Separating the view of the two truths, In ultimate truth, there is no entity of emptiness. Search with the valid reasoning of the four logics, Having understood the nature of the meaning, The peaceful person meditates with desire. Desiring at the time of increasing insight, It is the order of combining the two paths. Abandoning the gross realization of seeing meaning, Between the ten stages of subtlety, On the extremely subtle obscuration, Ultimately
Chinese
以智慧结合而断除。自欲是证悟的究竟。因此，以正直的处所，以无行之行，是智慧之秘密。以无求之安住，无有成就。如与自性不合之邪见。因此，聚集的眷属们，于无求之法，莫作寻觅。于无行之法，安住自性。外道所见之胜幢，欲求高柔下粗三种。入于清净三门之后，誓言智慧如君臣。以证悟为持金刚之地。纵然 निश्चित 见亦是珍爱之境。未得如镜之自过。次第或顿然次第入。王权普施梵天之权。刹那之间圆满成佛。未证悟之时，一切处所。彼即是具量之人。从基而成果之义。誓言智慧是朋友。相之事物如水中月。见之意之体性与。彼即修习无相，成就空性等智慧。一亦生五身，五与彼二亦如是。彼即数同之化身，彼之续亦加持，彼之化身不可思议。显现于具缘者之心。以瑜伽自欲之思，虽欲究竟之果。然亦是勤作之果。以未修正之如是，以自显未修正为境。入之次第如前四。以表义相授而立于王位。行事之行持以九而住。欲求加持传承之见。以勤作而入及二者皆取。瑜伽之行持所安住者，是果入于道。虽是自欲证悟之地，然未证未修正之全部地。纵然成熟亦不生果，如毗玛拉之果。生起玛哈瑜伽，从基而果亦如是。欲求凡常清净之道路。从基而成果之义。作生起次第与，以圆满次第而成就。二道是解脱与方便，一一亦是生起与圆满，解脱道有四。全部道内有信与秘密二者。二四八具足，当知为十二。见行坛城灌顶誓言与，修
English
Cut off with the union of wisdom. Self-desire is the ultimate of realization. Therefore, with a straight abode, with the action of non-action, is the secret of wisdom. With the abode of non-seeking, there is no accomplishment. Like the wrong view that does not conform to one's own nature. Therefore, you assembled retinues, do not seek the Dharma of non-seeking. Abide in the nature of the Dharma of non-action. The victory banner seen by outsiders desires the three types of high and soft, low and rough. After entering the three gates of purity, vows and wisdom are like the relationship between a king and his subjects. With realization, it is the place of holding the vajra. Even if you definitely see it, it is also a cherished place. Not obtaining the self-fault like a mirror. Enter gradually or suddenly in stages. The universal empowerment of royal power is the power of Brahma. Perfect enlightenment in an instant. At all times when not realized. That itself is a person with measure. The meaning of being a fruit from the base. Vows and wisdom are friends. The object of characteristics is like the moon in water. The nature of the meaning of seeing and. That itself is meditating on the absence of characteristics, accomplishing wisdom such as emptiness. From one, five bodies arise, five and those two are also like that. That itself is the emanation with the same number, the lineage of that is also blessed, the emanation of that is inconceivable. It appears in the minds of the fortunate ones. With the thought of yoga's self-desire, even though desiring the ultimate result. But that is also the result of effort. Because of not realizing the uncorrected as it is, taking the uncorrected self-appearance as the object. The order of entry is like the previous four. By giving the symbolic meaning, one is placed in the royal rank. The conduct of actions abides with nine. Desiring the view of the lineage of blessings. Enter with effort and take both. Whoever abides in the conduct of yoga, is the fruit entering the path. Although it is the place of realizing self-desire, the entire place of uncorrected is not realized. Even if it ripens, the fruit does not arise, like the fruit of Vimala. Generation Maha Yoga, from the base to the fruit is also like that. Desiring the ordinary pure path. The meaning of being a fruit from the base. Making the generation stage and, accomplishing with the completion stage. The two paths are liberation and means, each is generation and completion, the path of liberation has four. Within all paths there are faith and secret two. Two four eight are complete, one should know them as twelve. View conduct mandala empowerment vows and, practice