Chinese
见行禅修果无别，总名安立如何定？ 导师之导师，普贤王如来， 摄集之秘密主，金刚萨埵处， 诸法一切生起之基础， 无明自明空性之体性， 无边无中，胜义精要之状态， 不可言说之自性，超离对境， 无事物无相之大主宰， 不变无作一切之道， 远离一切名言，明点之界， 远离一切增益谤损，言词不能诠释， 有无空与非空，不可衡量， 不生因缘，无漏之身， 周遍一切，广大无间断， 无尽珍宝，成为宝藏之库， 八识不成为对境，稀有啊！ 稀有菩提心之自性此， 不断不续，无别如琉璃珠串， 显现此即是，然不见， 不见之见，乃见之最胜见。 自生妙力之支分，一切显现， 于见之状态中，无别行显现， 无明自明，于空性之状态中行， 自明自显，无边无中行， 不可言说之自性，于分别对境行， 无事物无相，于法界之义行， 不变无作，于一切道中行， 离名言之广大的明点中行， 离增益谤损，于法界之状态中行， 不可衡量，于空性之法界中行， 不生因缘，无漏一切行， 周遍一切，广大无间断中行， 无尽之珍宝藏中行， 稀有菩提心之自性此， 于无行之状态中而行， 无行之行，乃行之最胜行。 妙力之支分，诸法一切显现， 无造作无改造，如是安住于状态中， 明智无改造，如是安住于自性中， 无造作无改造，安住于明 clarity 之状态中， 安住无实物，无所缘之体性， 无事物之自性，无安住处， 于无安住处之安住处安住者， 乃无禅修之大禅修， 无禅修之大禅修乃， 禅修一切之中，乃赞叹。 支分妙力之法性精要， 无成就之成
English
View, conduct, meditation, and fruit are inseparable, How is the general name established? The teacher of teachers, Samantabhadra, To the secret lord Vajrasattva who gathers, The basis from which all dharmas arise, The nature of emptiness, self-awareness without ignorance, Without beginning or end, in the state of ultimate essence, The nature beyond words, transcending objects, The great lord without things or signs, The unchanging, uncreated path of all, Separate from all terms, in the sphere of bindu, Free from all imputation and denigration, indescribable by words, Existence, non-existence, emptiness, and non-emptiness are immeasurable, A body without defilements, not born from cause and condition, All-pervading, vast and uninterrupted, An inexhaustible treasure, become a storehouse of jewels, The eight consciousnesses do not become objects, how wondrous! This wondrous nature of bodhichitta, Uncut, unbroken, inseparable like a string of crystal beads, This appearance itself, yet unseen, The unseen seeing is the supreme view of seeing. The appearances of the limbs of self-born skill, In the state of view, inseparable conduct appears, Without ignorance, self-illuminating, conduct in the state of emptiness, Self-aware, self-illuminating, conduct without beginning or end, Inexpressible nature, conduct towards the object of thought, Without things or signs, conduct towards the meaning of the sphere, Unchanging, uncreated, conduct on the path of all, Conduct in the vast bindu, separate from terms, Free from imputation and denigration, conduct in the state of the sphere, Immeasurable, conduct in the sphere of emptiness, Without cause and condition, without defilements, conduct in all, All-pervading, vast and uninterrupted, conduct in it, Inexhaustible, conduct in the treasure of jewels, This wondrous nature of bodhichitta, Conduct in the state of non-conduct, Non-conduct is conduct, the supreme conduct of conduct. The limbs of skill, all appearances of dharmas, Without fabrication, uncreated, remain as they are in the state, Intelligence without fabrication, remain as they are in their nature, Without fabrication, uncreated, remain in the state of clarity, To remain without substance, without the nature of objectification, The nature without things, without a place to remain, To remain in the place of non-remaining, Is the great meditation without meditation, The great meditation without meditation is, Praised among all meditations. The essence of the nature of the limbs of skill, The accomplishment without accomplishment.
Chinese
显现任运成就，任运成就是，无须断除和获取的果位。无须断除和获取的大果也是果位，果位之中是果位的大殊胜。见解的见解是无可见的任运圆满。见解的行为是自性完全圆满。见解的修习是无所缘。见解的果位是无所得。行为的见解是自性完全圆满。行为的行为是相完全圆满。行为的修习是自性完全清净。行为的果位是无取舍。修习的见解是无所缘。修习的行为是自性完全清净。修习的修习是完全没有。修习的果位是无须断除和获取。果位的见解是无可见的任运成就。果位的行为是无所行。果位的修习是无所修。果位的果位是无所得。见行无量宣说也无别一。无别离名言是虚空。在《宝积大经》中，见行修无别的章节是第三十八（品）。 摄集者秘密主金刚萨埵，对能仁之能仁普贤王如来，特别是见行修果的，无别名言如何确定？ 能仁之能仁普贤王如来，对摄集者秘密主金刚萨埵，特别是名言也有两种，自性任运成就本身的名言和，威力之支分本身的名言。 任运成就本身的名言有三种，法身之名和自生智慧和，法身自生智慧无别。 自性法身本身的名言，如自明无念无变，于无生之无分别状态中行持，于无散乱之无分别法身中修习，获得无所得之果位任运成就。 自生智慧本身的名言，如自知自明不变之见解，于无生之无分别状态中行持，于无散乱之无所缘自明中修习，获得果位自生智慧任运成就。 法身自生智慧无别，见行修和果位的名言，法身啊
English
Manifestation is spontaneously accomplished. Spontaneous accomplishment is the fruit without abandonment or attainment. The great fruit without abandonment or attainment is also a fruit. Among fruits, it is the great supreme fruit. The view of view is the spontaneously perfect, without anything to see. The conduct of view is the completely perfect nature. The meditation of view is without object. The fruit of view is without attainment. The view of conduct is the completely perfect nature. The conduct of conduct is the completely perfect sign. The meditation of conduct is the completely pure nature. The fruit of conduct is without acceptance or rejection. The view of meditation is without object. The conduct of meditation is the completely pure nature. The meditation of meditation is completely without. The fruit of meditation is without abandonment or attainment. The view of fruit is the spontaneously accomplished, without anything to see. The conduct of fruit is without anything to do. The meditation of fruit is without anything to meditate on. The fruit of fruit is without attainment. Although countless views and conducts are taught, they are non-dual and one. Non-duality, free from names, is space. In the Great Extensive Jewel Sutra, the chapter on the non-duality of view, conduct, and meditation is the thirty-eighth. The gatherer, the Lord of Secrets, Vajrasattva, to the teacher of teachers, Samantabhadra, in particular, how is the definitive naming of the non-duality of view, conduct, meditation, and fruit? The teacher of teachers, Samantabhadra, to the gatherer, the Lord of Secrets, Vajrasattva, in particular, there are two kinds of naming: naming the spontaneously accomplished nature itself, and naming the branch of power itself. There are three kinds of naming the spontaneously accomplished itself: the name of the Dharmakaya, and self-arisen wisdom, and the non-duality of Dharmakaya and self-arisen wisdom. Naming the nature Dharmakaya itself, like self-luminous, without mind, without change, practice in the state of non-conceptual, without birth. Meditate on the non-conceptual Dharmakaya, without distraction. Attain the spontaneously accomplished fruit without attainment. Naming the self-arisen wisdom itself, like the self-knowing, self-luminous, unchanging view, practice in the state of non-conceptual, without birth. Meditate on the self-luminous, without object, without distraction. Attain the spontaneously accomplished fruit of self-arisen wisdom. The non-duality of Dharmakaya and self-arisen wisdom, the naming of view, conduct, meditation, and fruit, Dharmakaya
Chinese
无明自显不变与，自生智慧自证不改二，解脱一与异之诸法性，观不变不改无别大平等。法身无明自显无生与，自生智慧自证未生二，解脱一与异之诸法性，行于无生未生无别大平等。法身无明自显无散乱与，自生智慧自证未散乱二，解脱一与异之诸法性，修无散乱未散乱无二大平等。法身无明自显无得与，自生智慧自证未得二，解脱一与异之诸法性，得无得未得无别之果。功用之名诠亦有二种，支分心要自性名诠与，小乘诸部各自名诠也。支分心要自性名诠三，支分法身名诠者，无明自显无戏论与，无明自显无生而行。无明自显无分别而修，无明自显果法身得。支分自生智慧名诠者，智慧自显自证无戏论观，智慧自显自证未生而行，智慧自显自证无散乱修，智慧自显自证果而得。戏论无戏论无二而观，生无生未生无二而行，分别无分别无二而修，法身智慧无二而得。各自名诠无别一者与，小乘诸部各自名诠者，见行修与果各别之，各自各自分别之名诠也。《宝积大经》中，差别见行修之名诠品第三十九竟。摄集之主金刚萨埵者，为师之师普贤王如来，于一切之根本任运无名者，地水火风空五大中，法之身与自生智慧之，无别名诠显现为何如？为师之师普贤王如来，摄集之主金刚萨埵，法身不变持举坚固为地，法身不摇
English
The ignorance-free, self-illuminating, immutable, and the self-arisen wisdom, self-cognizant, unchangeable two, Liberated from the suchness of one and different, View the great equality of immutable and unchangeable without distinction. Dharmakaya, ignorance-free, self-illuminating, unborn, and the self-arisen wisdom, self-cognizant, un-born two, Liberated from the suchness of one and different, Practice the great equality of unborn and un-born without distinction. Dharmakaya, ignorance-free, self-illuminating, un-distracted, and the self-arisen wisdom, self-cognizant, un-distracted two, Liberated from the suchness of one and different, Meditate on the great non-duality of un-distracted and un-distracted. Dharmakaya, ignorance-free, self-illuminating, un-obtained, and the self-arisen wisdom, self-cognizant, un-obtained two, Liberated from the suchness of one and different, Obtain the fruit of un-obtained and un-obtained without distinction. The naming of the potency also has two aspects: The naming of the limb-essence itself, and the separate naming of the lesser vehicles. The naming of the limb-essence itself has three: The naming of the limb-dharmakaya: Ignorance-free, self-illuminating, without elaboration, and ignorance-free, self-illuminating, practice without birth. Ignorance-free, self-illuminating, meditate without concept, and ignorance-free, self-illuminating, obtain the fruit dharmakaya. The naming of the limb-self-arisen wisdom: Wisdom, self-illuminating, self-cognizant, view without elaboration, wisdom, self-illuminating, self-cognizant, practice without birth. Wisdom, self-illuminating, self-cognizant, meditate without distraction, wisdom, self-illuminating, self-cognizant, obtain the fruit. View non-elaboration and un-elaboration as non-dual, Practice non-birth and un-birth as non-dual, Meditate on non-concept and un-concept as non-dual, Obtain dharmakaya and wisdom as non-dual. The separate naming is inseparable and one, For the separate naming by the lesser vehicles, The view, practice, meditation, and fruit are separate, The naming of each individual's own concept. From the Great Sutra of the Precious Accumulation, The thirty-ninth chapter, the naming of the distinguished view, practice, and meditation, is complete. The Secret Lord Vajrasattva, the gatherer, To the teacher of teachers, Kuntuzangpo, To the spontaneously accomplished, nameless basis of all, To the five elements of earth, water, fire, wind, and space, How is the inseparable naming of the dharmakaya and self-arisen wisdom manifested? The teacher of teachers, Kuntuzangpo, To the Secret Lord Vajrasattva, the gatherer, The dharmakaya, immutable, supports and is solid as earth, The dharmakaya, unmoving
Chinese
是 聚集湿润是水。法身没有边际成熟温暖是火。法身无碍无动轻盈是风。法身自明无别空性是虚空。智慧不变支撑坚硬是地。智慧不摇 聚集湿润是水。智慧无边际成熟温暖是火。智慧无碍无动轻盈是风。智慧自明不分空性是天空。法身不变支撑是地本身，智慧不变支撑的地本身二者。从一和异中解脱的地。法身无动聚集的水本身，智慧不摇聚集的水本身二者。从一和异中解脱的水。法身无边际的成熟火，智慧无边际的成熟火二者。从一和异中解脱的火。法身无碍无动轻盈的风，智慧无碍无动轻盈的风二者。从一和异中解脱的风。法身无别空性的虚空本身，智慧不分空性的天空本身二者。从一和异中解脱的虚空。在《宝性大经》中，将五大与法身智慧无别而命名的章节，总共四十个。聚集的秘密主金刚萨埵，向能示现的示现者普贤王如来，对于自性任运成就、离于名言者，贪欲、嗔恨、嫉妒、傲慢，以及无明烦恼这五种，法身和自生智慧的，无别命名显现是怎样的？能示现的示现者普贤王如来，向聚集的秘密主金刚萨埵，法身无动安乐的自性贪。无动安乐的自性中生贪。法身不变自性中嗔。法身不变自性中生嗔。法身无碍的自性嫉妒。无碍的自性中生嫉妒。法身的自性无边际慢。法身无造作自性中生慢。法身自明无戏论广大无明。法身无戏论无知自性知。智慧不摇本体安乐贪。智慧不摇安乐中生贪。智慧不变的自性嗔。智慧不变的自性中生嗔。智慧