English
The image is clear. From knowing the reality of things, Through realizing self-benefit, the stream of delusion is exhausted. From the reality called "as it is," Practice without distraction of view. Because knowing is without cessation, it is complete. Primordiality has become the path, Wisdom has reached its limit. In the great unconditioned, self-liberated state, Its base is without wavering. Twenty-third Question and Answer. The collection of all wisdoms is: In the characteristic that is pervasive and clear, Intrinsic nature, clarity, and emptiness are inseparable. Essence is not separated in any way. From the condensation of four distinctions, It shows the specific methods of engaging thought. With the base, essence, and flower, It is beautiful, truly complete. The way of pervasion and what is pervaded, Also shows self-appearance on the base, And makes conceptualization cease. Separating the assembled distinctions, From the self-sounding of the thought-free nature of reality, The appearance of aimless wisdom arises. There, the yogi's mind is perfected. In the limb of the true assembly, The key point of wisdom arises from the eye. Through knowing the way of seeing with the eye, One practices together with the sphere of reality. Because the three realms are to be exhausted, The pulse that throbs in the depths of the eye, Reverses upwards and brings down wisdom. Whatever wisdom arises from the key point, Just as it is, the nature of reality with awareness, Freed from all thoughts, Is the wisdom arising from the sphere of reality. The key point of the eye is above and below, What will the tip of the wise one's effort become? It is the appearance of all-encompassing wisdom. Or, in the wisdom of the eye, Through the subtle distinction of the five colors, Like the form of a complete mandala, The experience arising from this is, Anything That cannot be described, Ema, it is truly wonderful! It is the appearance of complete qualities. From pervasive and subtle wisdom, With direct perception and the path. Furthermore, what should be explained in detail is, From the memory and thought that gather conceptualizations, The Dharmakaya also transforms into a form body. If one wishes to transcend the three realms, Because the key point of noble wisdom is important, One contemplates it as the breath of each wind. All phenomena are naturally pure from defilement, The three bodies are complete in the center of the body. Why contemplate this? From the nature of the gathering of memory and thought, The Dharmakaya also transforms into samsara. When the edge of samsara is exhausted, Without effort, it is naturally liberated in its own place. In this liberation, there is nothing, Because there is nothing, the nature of reality is not a thing. Wisdo
Chinese
智慧圆满故，错觉之流断。断绝故，去来止息。止息之故，是空性之智慧。三身智慧不间断，三界亦空无。去来生起之所得，事物清净故，色亦尽。此外宣说显现之智慧，从地水火风虚空中，智慧显现甚奇妙，调伏怙主无知性。考察不得之智慧，从三界断除血肉中，断绝五门之执着流。月亮珍宝酥油光，欲以何者执持之，执持生起身之显现。又是大圆满之，知要诀故智慧乃，如离戏虚空般，完全了悟故离青色。稀有奇妙之智慧乃，先前无有其后亦无，本来即无有。现在分别念超离对境，离边空性之自性。超离言词离心意，本体空性。自性何处亦未分，大悲事业不显现。从智慧显现第三者中，以意生智慧执持错觉雨。于此无有分别之边际。无有之稀有戏乐中，获得诸佛之果位。外与内一切皆法界，于此任何亦不显现。此外宣说境之智慧，从色与声之差别中，所学之体验亦成五种。知之体验尽，是显现。如渐增之月亮上弦般，每一显现生起一体验。从暖与量与相中，二谛双运，分别念之边际尽。无有作为故，自性空。所说止息故，不住于边。烦恼漏尽故，非有实体。忆念之蕴止息，本体明。明觉不思境之边际。离声真实，无有言词故，所待一切皆尽也。此外享用欲妙。以色学习二者乃，所缘之依与无所缘。以合意业之差别故，先供养上师后，于形相熟习，于颜色，熟习故，错觉止息。声乃所缘之清净依，琵琶土鼓瓶钹等，网状多弦三弦琴，哈儿与笛子钹与，拍板钲铙钹铃等，各自之声亦合风。
English
With the perfection of wisdom, the stream of delusion ceases. Because of cessation, going and coming cease. Because of cessation, it is the wisdom of emptiness. Because the wisdom of the three bodies is uninterrupted, the three realms are also empty of existence. By obtaining going and arising, because things are pure, form also ceases. Furthermore, the wisdom of appearance is explained. From earth, water, fire, wind, and space, the appearance of wisdom is wondrous. The subduer, the protector, is without ignorance. The wisdom not found by examination, from cutting off flesh and blood from the three realms, severs the stream of attachment to the five gates. Moon, jewel, butter, solidified light, with what does one wish to grasp them? Grasping arises, holding the appearance of the body. Again, in the Great Perfection, from knowing the key points, wisdom is like actionless space. Because of complete realization, it is free from blueness. The wondrous and marvelous wisdom is without beginning, without end, and primordially without existence. Now, conceptual thought transcends the realm of objects. It is the nature of emptiness, free from extremes. Transcending words, free from mind, empty in essence. Because the nature is not divided anywhere, compassionate activity is not visible. From the third appearance of wisdom, grasp the rain of delusion with mind-born wisdom. In this, there is no limit to discrimination. In the wondrous play of non-existence, the fruit of the Buddhas is obtained. Outer and inner, all is the realm of Dharma. In this, nothing appears. Furthermore, the wisdom of objects is explained. From the distinctions of form and sound, the experiences to be learned also become fivefold. The experience of knowledge ceases, it is appearance. Like the waxing moon, one experience arises for each appearance. From warmth, measure, and signs, the union of the two truths, the limits of conceptual thought cease. Because there is no action, the characteristics are empty. Because the subject of speech ceases, it does not abide in extremes. Because defilements are exhausted, it is not substantial. The accumulation of memory ceases, the essence is clear. Clear awareness does not think of the limits of objects. Because it is free from sound, truthful, and without words, all dependencies are exhausted. Furthermore, manifestly enjoying desirable qualities. The two learnings with form are the support of the object and the objectless. Because of the difference in agreeable actions, first offering to the guru, then becoming accustomed to the form, to the color, because of becoming accustomed, delusion ceases. Sound is the pure support of the object, lute, clay drum, vase cymbal, net-like many-stringed three-stringed lute, har and flute, cymbals and castanets, clappers, gongs, cymbals, bells, etc., each sound also combines with wind.
Chinese
触是由于意合的因缘，以信心和极大的信心，以及殊胜和极大的差别，使瑜伽士获得大乐。味是六种糖蜜，以及葡萄、米酒，由智者调配。具有戒律，通晓五次第，仅品尝就能点燃智慧。触是对于意合的所缘，各自的觉性与经验相结合。在树叶右旋收缩之时，升起并以触觉证悟成佛。法是依随上师的教言，如果了悟良好的禅修，如此修习便能步入正道。三界 的 轮转便会止息。此外，智慧显现是，从无垢清净的白色中，为了圆满功德而显现的形象，不分别而转变为圆满的报身。从生起功德的黄色中，作为基础和分别，同时显现，在作用中示现法性。从自力圆满的红色中，示现自性清净的坛城和轮，以及圆满的边饰和围墙。从无有造作的绿色中，生起清净事业的化身。从不变圆满的蓝色中，无有边际和中心，普遍而空。自性清净即是三身四身。如是出自大幻化网，诸法之根本中，智慧布置显现之根本，必定生起的第三品。 之后，天王喜悦者，向导师遍主大者，请问法性布置的自性。唉！唉！圆满正等觉佛陀，我从智慧布置中，从轮回的业中解脱出来，也赞叹趋向寂灭之路。也见到自性显现的境，也获得佛陀意趣的把握，为了未来进入的众生们，为了无分别智慧圆满之义，请开示法性布置的平等性。安住的法性应如何行持？流转止息的要点是什么？时间的法性应如何区分？佛陀的法性是怎样的？众生时又是如何安住的？身体的要点是什么？从何门而生？于境显现的相是什么？于彼显现为何？见后以何而定？至后圆满的量是什么？量至身体会如何转变？心又是如何的？断绝关联的法性是什么？
English
Touch is due to agreeable causes and conditions, with faith and great faith, and supreme and great distinction, it brings great bliss to the yogi. Taste is six kinds of molasses, and grape wine, rice wine, skillfully blended by the wise. With vows and knowing the five stages, merely tasting ignites wisdom. Touch is for the agreeable object of focus, combining individual awareness and experience. When the tree leaf curls to the right in contraction, arise and realize enlightenment through touch. Dharma is in accordance with the guru's instructions, if one realizes good meditation, practicing in this way leads to the path. The wheel of the three realms will cease. Furthermore, the appearance of wisdom is: from immaculate purity, from white, in order to perfect qualities, the form of appearance, without distinction, transforms into the complete form body. From yellow, which generates qualities, as the basis and distinction, simultaneously, in action, it demonstrates the nature of reality. From red, which perfects self-power, it demonstrates the mandala and wheel of self-nature purity, and the complete border and fence. From green, which is free from action, emanation arises from pure activity. From immutable perfection, from blue, without end or center, it is pervasive and empty. Self-nature purity is the three or four bodies. Thus, from the Great Net of Magical Manifestation, the root of all dharmas, the root of the appearance of wisdom arrangement, the third chapter on the certainty of arising. Then, the god-king Delightful One, asked the teacher, the great pervasive lord, about the nature of the arrangement of reality. Alas! Alas! Perfectly complete Buddha, I, from the arrangement of wisdom, having extracted breath from the karma of samsara, also praise the path to nirvana. I have also seen the realm of self-nature appearance. Although I have found confidence in the Buddha's intention, for the sake of sentient beings who will enter in the future, for the sake of the complete meaning of non-conceptual wisdom, please reveal the equality of the arrangement of reality. How should the abiding reality be practiced? What is the key point of the cessation of movement? How should the reality of time be distinguished? What is the nature of the Buddha's reality? How does it abide in the time of sentient beings? What are the key points of the body? From what door does it arise? What is the characteristic of appearance in the realm? What does it appear as? Having seen, by what is it determined? Having arrived, what is the measure of completion? How does the body transform when the measure is reached? And what is the mind like? What is the reality that severs connection?