Chinese
因为超越了一切世俗，所以就像没有见解可以修习一样。因为十种自性同样没有意义，所以不要认为十种自性有意义。我没有被观看而能见到的境，所以不要观看，安住于如是性中。因为远离戏论，没有不生的原因，所以不需要守护誓言和戒律。因为精要本来就是自然成就的，所以不需要努力和修持。因为自生智慧没有遮蔽，所以不需要明显生起明智的智慧。因为一切由我安住于地上，所以没有通过修习而能行进的地。因为我周遍安住于一切，所以没有需要行进于我的道路。因为我本来就远离能取所取，所以不能命名为微细。因为我的形相周遍一切，所以本来就没有二取。因为我本来就是自生智慧，所以不能由其他来决定我。因为我是所有众生的菩提心精要，所以在其他地方没有秘密的口诀。因为超越了一切诽谤和诋毁，所以我念诵一切法的“啦”。因为没有我之外的境，所以也念诵没有见解可以修习的“啦”。因为没有我之外可以守护的，所以也念诵没有誓言可以守护的“啦”。因为没有我之外可以寻找的，所以也念诵没有事业可以寻找的“啦”。因为没有我之外可以安住的，所以也念诵没有地可以修习的“啦”。因为我本来就没有遮蔽，所以也念诵是自生智慧的“啦”。因为我是不生法性，所以也念诵微细法性的“啦”。因为没有我之外可以行进的，所以也念诵没有道路可以行进的“啦”。诸佛、有情、显有、世间、器情万有，因为精要菩提是从我而生，所以也念诵本来无二的“啦”。为了决定自生智慧，所以也念诵是大预言降临的“啦”。因为一切法不是从我而有，所以普作我念诵一切的“啦”。因为不认识我，所以说是遮蔽的体性。因为寻找我之外，所以产生了歧途。显现了业和所知两种。没有见到是业的遮蔽，没有认识是所知的遮蔽。如
English
Because it transcends all mundane things, it is just like there is no view to be cultivated. Because the ten natures are equally meaningless, do not think that the ten natures have meaning. I have no object that can be seen by looking, so do not look, abide in suchness. Because it is free from elaboration and has no cause for non-arising, there is no need to guard vows and precepts. Because the essence is naturally accomplished from the beginning, there is no need for effort and practice. Because self-born wisdom has no obscuration, there is no need to clearly generate the wisdom of awareness. Because everything is established on the ground by me, there is no ground to be traversed through practice. Because I dwell pervading all, there is no path to be traversed to me. Because I am inherently free from grasping and being grasped, I cannot be named subtle. Because my form pervades all, there is inherently no dualistic knowing. Because I am inherently self-born wisdom, I cannot be determined by others. Because I am the essence of the bodhicitta of all beings, there are no secret instructions elsewhere. Because it transcends all slander and defamation, I recite the 'la' of all dharmas. Because there is no realm other than me, I also recite 'la' where there is no view to be cultivated. Because there is nothing other than me to protect, I also recite 'la' where there are no vows to protect. Because there is nothing other than me to seek, I also recite 'la' where there is no activity to seek. Because there is nothing other than me to abide in, I also recite 'la' where there is no ground to practice. Because I have no obscuration from the beginning, I also recite 'la' as self-born wisdom. Because I am the unborn nature of reality, I also recite 'la' as the subtle nature of reality. Because there is nothing other than me to traverse, I also recite 'la' where there is no path to traverse. All Buddhas, sentient beings, appearances, existence, containers and contents, because the essence of bodhi arises from me, I also recite 'la' as inherently non-dual. In order to determine self-born wisdom, I also recite 'la' as the descent of the great prophecy. Because all dharmas do not exist apart from me, the all-creating I recite the 'la' of all. Because not knowing me is said to be the nature of obscuration. Because seeking other than me, a wrong path arises. Two types of actions and objects of knowledge are shown. Not seeing is the obscuration of action, not knowing is the obscuration of knowledge. Like
Chinese
所有如是显现的法，其精髓即是菩提心之体性。无明与无知，被说成是二障的体性。我说过，寻求和修持是误入歧途。 嘿！大菩萨，谛听！所有如是显现的法，若执着于自是而非他，那便是自障自蔽，无法以自性了知。所有如是显现的法，实乃菩萨本身，而非其他。故当于不思不议之平等性中安乐。于此，安乐之义如下：于十大自性中，无需勤作。因未于十大自性中寻觅，故六六十之歧途与障碍，三百六十之歧途与障碍，实乃无有穷尽。 嘿！大菩萨！所有如是显现的法，皆是自性菩提之显现。未曾宣说此非彼之法。我示现此中不思议之教言。菩萨，汝当如我所示，向眷属宣说此教言。如是说。 《普贤行愿王经》中，破除歧途与障碍之第九品。 此后，普贤行愿王宣说了自身圆满之自性。 嘿！大菩萨，谛听！因我普贤行愿王具足一切，故被称为圆满。我普贤行愿王之三种自性，乃是导师、教法与眷属之所出。故名之为普贤行愿王。 首先，导师之圆满，乃是我普贤行愿王自生智慧所出。此三种自性，即是三身导师之所示现。法身、报身与化身，如是示现三种。此三身之自性，即是法身之自性，安住于无生、离能取所取之自性中。报身之自性，安住于如所愿之圆满受用中。化身之自性，示现为随所应化之身而安住。此三身导师之教法，示现为外、内、密三种。
English
All phenomena that appear as such, their essence is the nature of Bodhicitta. Ignorance and unknowing are said to be the nature of the two obscurations. I have said that seeking and practicing are straying into error. Hey! Great Bodhisattva, listen! All phenomena that appear as such, if one clings to self as self and not other, then it is self-obscuring oneself, and one cannot know by one's own nature. All phenomena that appear as such, are indeed the Bodhisattva himself, and not other than himself. Therefore, rest comfortably in the equality of non-thought. In this, the meaning of happiness is as follows: In the ten great natures, there is no need to strive. Because one has not sought in the ten great natures, therefore the six, six, and ten errors and obscurations, the three hundred and sixty errors and obscurations, are indeed endless. Hey! Great Bodhisattva! All phenomena that appear as such, are the manifestation of one's own essence, Bodhi. It has not been said that this is not the Dharma of that other. I show the teaching of non-thought in this. Bodhisattva, you should, as I have shown, proclaim this teaching to the assembly of attendants. Thus it was said. The ninth chapter, which dispels errors and obscurations, from the All-Creating King of Bodhicitta. Then, the All-Creating King of Bodhicitta spoke of this perfect nature of himself. Hey! Great Bodhisattva, listen! Because I, the All-Creating King, possess all, therefore it is said to be perfect. The three natures of me, the All-Creating King, are the source of the teacher, the teachings, and the retinue. Therefore, it is named the All-Creating King. First, the perfection of the teacher is from the self-arisen wisdom of me, the All-Creating King. These three natures are the manifestation of the three Kayas of the teacher. The Dharmakaya, the Sambhogakaya, and the Nirmanakaya, are thus shown as three. The nature of these three Kayas is the nature of the Dharmakaya, abiding in the unborn nature, free from grasping and being grasped. The nature of the Sambhogakaya abides in the perfect enjoyment as desired. The nature of the Nirmanakaya is shown as abiding, having emanated into a body according to what is to be tamed. The teachings of these three Kaya teachers are shown as outer, inner, and secret, three types.
Chinese
地身的教法是这样的，显示三秘密的自性，从根本法性清净的自性中，生起秘密和圆满秘密，以及圆满秘密大自性这三者，不是一切的行境，说是秘密。显示生起无有次第的三秘密，那被说为生起秘密。显示为圆满秘密的是，不分别内在的智慧禅定三者，对于如何显现的一切法，说内在的禅定是智慧的精华。自续清净，本来就作为本尊，自身的身体的金刚生处等，想要见修行持取舍二无自性。那被说为内在的秘密圆满。显示圆满秘密大的是，对于如何显现的一切法，不以禅定三者生起菩提心，不念诵精华字句而使圆满。一切作者我就是大圆满，对于我来说没有不圆满的。显示我的自性三种是，显示大圆满菩提心三种。那被说为秘密圆满大。那是导师法身的教法。导师报身圆满的教法是，行事的外部三类，行事的有分别的部类是，首先以不分别的禅定，修习内外分别清净三者，从分别的星曜时辰门进入。以菩提和各种神变，自身和智慧本尊是主仆之相。做了清净三者的供养之后，想要无有色身的语意悉地。胜义世俗二者都说是幻化。将见和行分为二者，依靠二者成办一个意义，以有的行为成办无有的意义，就像母狼在无有依靠的虚空中游荡。取舍的外部秘密是，以不分别的禅定加持神变，一切都加持为智慧萨埵。供养内外秘密三者之后，希望获得具足身语意和四手印的，如所希望的悉地。这种安住于无贪希望的禅定，不能以见修行持取舍而成就。报身
English
The teachings of the earth body are like this, showing the nature of the three secrets, from the nature of the fundamental Dharma-nature purity, the arising secret and the complete secret, and the three of the great nature of the complete secret, which are not the objects of all, are said to be secret. Showing the three secrets of arising without sequence, that is said to be the arising secret. What is shown as the complete secret is that the three inner wisdom samadhis are not distinguished. For all the dharmas that appear, the inner samadhi is said to be the essence of wisdom. The self-continuum is pure, and originally regarded as a deity, one's own body's vajra birthplaces, etc., want to see, practice, and hold the selflessness of acceptance and rejection. That is said to be the inner secret completion. What is shown as the great complete secret is that for all the dharmas that appear, the Bodhicitta is not generated by the three samadhis, and the essence syllables are not recited to make it complete. The all-doer, I, is the Great Perfection, and there is nothing incomplete for me. Showing my three natures is showing the three Great Perfection Bodhicittas. That is said to be the great secret completion. That is said to be the teachings of the Teacher's Dharmakaya. The teachings of the Teacher's Sambhogakaya completion are the three outer categories of action, and the category of action with distinctions is that, first, with the non-distinguishing samadhi, the three purities of inner and outer distinctions are practiced, and one enters through the gate of the distinctions of planets, stars, and times. With Bodhi and various miraculous powers, oneself and the wisdom deity are in the manner of master and servant. After making the offerings of the three purities, one desires the siddhi of body, speech, and mind without form. Both ultimate and conventional are said to be illusory. Dividing view and action into two, relying on the two to accomplish one meaning, accomplishing the meaning of non-existence with the action of existence, it is like a she-wolf wandering in the empty space without support. The outer secret of acceptance and rejection is that with the non-distinguishing samadhi, blessings, and miraculous powers, everything is blessed as the Wisdom Sattva. After offering the three outer, inner, and secret offerings, one hopes to obtain the siddhi of body, speech, mind, and the four mudras as desired. This samadhi of abiding in desirelessness and hope cannot be accomplished by seeing, practicing, holding, accepting, and rejecting. Sambhogakaya
Chinese
说是圆满报身之教法，导师化身之教法是，声闻缘觉大乘经律论三藏，称为外，说是名相外道。造作一切的我之体性是五妙欲，从五智的体性中产生，生起贪嗔痴三毒，为了调伏它们所说的对治是，八万四千法门，生起五种妙欲，从色声香味触，生起贪嗔痴三种，为了调伏它们所说的对治是三藏，为了调伏贪欲所说的对治是，说是律藏二万一千，为了调伏愚痴所说的对治是，经藏二万一千，为了调伏嗔恨所说的对治是，论藏二万一千，作为平等调伏三毒的对治，说是三藏二万一千，总的来说，说是八万四千，也是为了以对治调伏三毒而说的。名相因之乘有三种，门是经律论三藏，这被说是汇集之义。经藏也有十二种解说方式，是为了分别开示的意义。从三毒因产生三恶趣果，众生因有善恶二业，果报是人天善道和恶趣二者。这是从名相因中极力宣说的。这是以前说、现在说、将来要说的，这个意义是不可言说的意义，以前没说，现在也不说，化身以后也不会说。因此说是化身之教法。 唉，大菩萨！造作一切我的自性有三种，眷属之初导师三身显现。开示三身，宣说三者的眷属。 唉，大菩萨，请听！宣说导师法身的眷属，我所造作的一切眷属，都是我自性法身的眷属。佛、有情、显有、世间情器一切，没有不包括在法身眷属中的。如是说。 唉，大菩萨，请听！导师报身