English
Sound is known as like an illusion, it becomes like an illusion. The tongue senses taste, taste is known as like an illusion, it becomes like an illusion. The body senses touch, touch is known as like an illusion, it becomes like an illusion. External objects of grasping are known as like an illusion, and they are known; they transform, and they transform. The mind of internal grasping, desire, is known as like an illusion, it becomes like an illusion. Hatred is known as like an illusion, it becomes like an illusion. Ignorance is known as like an illusion, it becomes like an illusion. Pride is known as like an illusion, it becomes like an illusion. Jealousy is known as like an illusion, it becomes like an illusion. Moreover, according to the Prajnaparamita Sutra, "Form is like an illusion." "Feeling is like an illusion." Thus it is said. That is like a fire breaking out in a forest. At that time, five signs appear: first, a sign like burning; then, a sign like the moon rising; then, a sign like seeing a Nirmanakaya; then, a sign like seeing a Sambhogakaya. For these signs, one should not generate the thought of being happy when they appear, nor should one create the concept of being unhappy when they do not appear. By its power, correctly and still, by equally stopping half of the twenty-one thousand six hundred breaths, one can maintain Samadhi for any day or night. From that point on, suppress the eight. By maintaining it, in the subsequent attainment, the second is the experience of emptiness where many tastes become one, appearing: the eye sees form and knows it as emptiness, it transforms into emptiness. The ear hears sound and knows it as emptiness, it transforms into emptiness. The nose smells scent and knows it as emptiness, it transforms into emptiness. The tongue tastes flavor and knows it as emptiness, it transforms into emptiness. The body senses touch and knows it as emptiness, it transforms into emptiness. Thus, external objects of grasping are known as emptiness, they transform into emptiness. The mind of internal grasping, desire, is known as emptiness, it transforms into emptiness. Hatred is known as emptiness, it transforms into emptiness. Ignorance is known as emptiness, it transforms into emptiness. Pride is known as emptiness, it transforms into emptiness. Jealousy is known as emptiness, it transforms into emptiness. Moreover, according to the Prajnaparamita Sutra, "Form is emptiness, emptiness is form."
Chinese
我说。譬如雪落入海中，全部化为水一般。那时，五种神通显现，天眼通的显现是，如同在镜中观看一般，于一刹那间见到其他世界。以神通之眼，能见地下、地上、地上方三种景象。天耳通能听到三界其他众生的声音。以神通能听到地下、地上、地上方三种声音。他心通能如实知晓其他众生，如天、龙或三界众生的心念。忆念死亡和出生的神通是，知晓他人何时死亡，因何种因缘而死，以及知晓来世将生于何处。神变是，化现百千万俱胝赡部洲，再将这些身躯化为百千万俱胝，随应所化众生，以各种方式利益他们。神通的显现是，身体如同棉布或木棉般柔软，能在空中如鸟般飞行，在地上如老鼠般穿梭，在水中不沉没地行走，展现身体的各种变化等等。这实际上是第三个阶段，一切处所，从离戏清净的自性中，显现出体验。那时，没有入定和出定之分，第三个阶段是二万六千六百个圆满的（事物）停止，能够平等地安住于轮回中。那时，十三字母大轮镇伏一切，心性和法性得以清净。譬如太阳升起于空中，黑暗自然消散一般，从二取心的边际中解脱，心之自性得以完全清净。经文说，《般若波罗蜜多摄颂》中说：太阳脱离云层，具有光芒四射的光网，能摧毁所有浓厚的黑暗，萤火虫、火把、一切生物和星辰的光芒，以及月亮的光辉都被压倒。如是说。又在《智慧秘密续》中说：从初始就清净无垢，如太阳升起般宣说。如是说。又在那部经中说：粗大的执着分别念，在自生智慧中显现。如是说。《摄颂》中也说：勇士所行是般若波罗蜜多。
English
I say. For example, like snow falling into the ocean, all turning into water. At that time, the five superknowledges manifest. The manifestation of the divine eye superknowledge is seeing other realms in a single instant as if looking into a mirror. With the eye of superknowledge, one sees the three realms of below the earth, on the earth, and above the earth. The divine ear superknowledge hears the voices of other beings in the three realms. With superknowledge, one hears the sounds of the three realms of below the earth, on the earth, and above the earth. The superknowledge of knowing the minds of others is knowing the minds of other beings, such as gods, nagas, or beings of the three realms, as they are in one's own mind. The superknowledge of remembering death and rebirth is knowing when others will die, what causes their death, and where they will be reborn in the future. Miraculous power is manifesting hundreds of thousands of billions of Jambudvipas, and then transforming these bodies into hundreds of thousands of billions, benefiting beings in whatever way is appropriate for them. The manifestation of superknowledge is that the body is as soft as cotton or kapok, able to fly in the sky like a bird, enter the earth like a mouse, walk on water without sinking, display various transformations of the body, and so on. This is actually the third stage, where experience arises from the nature of all places, free from elaboration and pure. At that time, there is no distinction between meditative equipoise and post-meditation. The third stage is when twenty-six thousand six hundred complete (things) cease, and one is able to abide equally in samsara. At that time, the great wheel of the thirteen letters subdues everything, and mind-nature and dharma-nature are purified. Just as when the sun rises in the sky, darkness naturally disappears, one is liberated from the extremes of dualistic mind, and the very nature of mind is completely purified. The scripture says, in the *Perfection of Wisdom in Condensed Form*: 'The sun, free from clouds, with a web of radiant light, destroys all thick darkness. The light of fireflies, torches, all living beings, and the host of stars, and the light of the moon are all subdued.' Thus it is said. Also, in the *Tantra of Secret Wisdom* it says: 'From the beginning, pure and without stain, it is taught like the rising of the sun.' Thus it is said. Again, in that very text it says: 'Gross clinging thoughts, are clear in self-arisen wisdom.' Thus it is said. In the *Condensed Form* it also says: 'The conduct of the hero is the Perfection of Wisdom.'
Chinese
如是说。一切显现皆于法性界中清净。于法性之时，勇士之行持，无论作何行，皆不为过失所染。于《智慧秘密》中云：真言之行乃行持之最胜，无勤任运自然。如是说。第二，金刚有二，初者，譬喻之作造物之金刚，乃金刚石。二者，意义之金刚，意义法性之金刚，非作造，非由因生，不为缘所坏，体性离戏论，于自续中生起，如上所示之事物之实相。第二，殊胜道有二，道由力而得，与果俱；果道体性清净，与俱。初者，道与果俱有二，以因之同类作为道，是道与果俱；以果之同类作为道，是果与道俱。其中，初者，以因之同类作为道，是道与果俱：以布施为道，得财富之果；以持戒为道，得人身之果；以忍辱为道，得相好之果；以精进为道，得不为他生所隔断之果；以禅定为道，得清净人身之果；以智慧为道，得化身之果，由因所生，亦为缘所坏。与大乘之法相遇。第二，以果之同类作为道，是果与道俱：观想所依宫殿及日月座垫，得与彼无别之报身果。观想语文字及意手印之本尊身，得本尊身大手印，能化现百俱胝本尊。如今作金刚念诵，未来能化现八万四千法门之果。其中，以法性增上本尊身，果乃报身，初虽生起，然终不为缘所坏。得本尊身大手印，显现而自性空。第二，果
English
Thus it is said. All that appears and arises is purified in the realm of Dharmata. At the very time of Dharmata, the conduct of the hero's play, whatever conduct is done, is not tainted by faults. In the Wisdom Secret it is said: The practice of mantra is the best of practices, effortless, natural, and spontaneous. Thus it is said. Secondly, there are two kinds of vajra: The first, the vajra of example, which is a created object, is a diamond. The second, the vajra of meaning, is the vajra of the meaning of Dharmata, uncreated, not arising from causes, indestructible by conditions, its essence is free from elaboration, arising in one's own continuum, the reality of things as shown above. Secondly, there are two kinds of supreme path: the path attained by strength, together with the result; and the result, the path of pure essence, together with. The first, the path together with the result, has two aspects: taking the cause's homogeneity as the path is the path together with the result; taking the result's homogeneity as the path is the result together with the path. Among these, the first, taking the cause's homogeneity as the path, which is the path together with the result: by making generosity the path, one obtains the result of wealth; by making discipline the path, one obtains the result of a human body; by making patience the path, one obtains the result of a beautiful form; by making diligence the path, one obtains the result of not being interrupted by other births; by making meditation the path, one obtains the result of a pure human body; by making wisdom the path, one obtains the result of the Nirmanakaya, which arises from causes and is also destroyed by conditions. One meets the Dharma of the Great Vehicle. The second, taking the result's homogeneity as the path, which is the result together with the path: by meditating on the support, the palace with the sun and moon seat, one obtains a Sambhogakaya result that is exactly like it. By meditating on the deity's body from the seed syllables of speech and the hand gestures of mind, one obtains the deity's body, the Great Seal, capable of emanating hundreds of millions of deities. Now, by doing the vajra recitation, in the future one will be able to emanate the result of eighty-four thousand Dharma doors. Among these, by increasing the deity's body with Dharmata, the result is the Sambhogakaya, although it arises in the beginning, it is not destroyed by conditions in the end. One obtains the deity's body, the Great Seal, appearing but empty of inherent existence. Second, the result
Chinese
就像天空一样。在每一种方法中，转变就是显现不间断，清晰明亮。这被称为智慧。自生中，因为显现中没有执着或不执着，所以觉性是基础，光明，是伟大的。依靠时间的象征，五个脉轮，觉性的风融入其中。从那以后，关键在于，如果转变，那么烦恼的意念会转变为自知自明。象征的位置转变，位置转变为存在与不存在、常与断等。转变，对此，二取习气等的容器会转变为无分别。种子部分的阿赖耶识会转变为法性安乐。从因自身产生的无明会转变为法性无分别。就像那样，不是短暂的空性，而是具足一切的伟大空性。空性被宣说为清净的智慧。被称为金刚桥。༈ 顶礼古汝喇嘛。据说，在供养时，是结合的辅助。发誓宣讲，是普遍佛法的形式，以事物自身的特征来确定。如果不能以事物自身的特征来确定，那么实相的意义就不会在相续中显现。其中，普遍佛法的形式是，由三位导师所宣讲的佛法。其中，法身的导师，吉祥普贤王如来所宣讲的是，以加持来宣讲的佛法，是根器最上等的。部，界部出现在根器最上等的最后意义中。最上等的中等，根器最上等的续部佛法生起的方式。三部显现。那么，为了什么目的而显现？为了什么心而显现？也就是，所有众生的相续中，都有一个被称为“心”的东西。因为心融入了邪念，为了调伏邪念，佛法部显现。因为心邪念持续不断，为了调伏它，续部显现。因为心邪念不会穷尽，为了调伏它，界部显现。如果归纳起来，就归于三学。圆满报身导师，吉祥毗卢遮那大雪海，以象征来宣讲的佛法。身语意，不变的克里亚，瑜伽遍布空性。乌巴遍布，中等根器之人的最后。宣讲了三
English
Like the sky. In each and every method, the transformation is the uninterrupted appearance, clear and bright. This is called wisdom. In the self-born, because there is no grasping or non-grasping in appearance, awareness is the basis, luminosity, is great. Relying on the symbol of time, the five chakras, the wind of awareness enters into it. From then on, the key is that if it transforms, then the mind of afflictions will transform into self-knowing and self-illuminating. The position of the symbol transforms, the position transforms into existence and non-existence, permanence and annihilation, and so on. Transformation, for this, the container of dualistic imprints, etc., will transform into non-conceptualization. The alaya of the seed part will transform into the bliss of dharmata. The ignorance arising from the cause itself will transform into the non-differentiation of dharmata. Like that, it is not a temporary emptiness, but a great emptiness that possesses everything. Emptiness is explained as pure wisdom. It is called the Vajra Bridge. ༈ I prostrate to Guru Lama. It is said that when offering, it is the auxiliary of union. Vowing to proclaim is the form of universal Dharma, determined by the characteristics of things themselves. If it cannot be determined by the characteristics of things themselves, then the meaning of reality will not appear in the continuum. Among them, the form of universal Dharma is the Dharma taught by the three teachers. Among them, the teacher of the Dharmakaya, glorious Samantabhadra, taught the Dharma through blessings, which is the highest of faculties. The division, the space division, appears in the final meaning of the highest faculty. The highest of the middle, the way the Dharma of the continuum of the highest faculty arises. Three divisions appear. Then, for what purpose does it appear? For what mind does it appear? That is, in the continuum of all sentient beings, there is something called "mind." Because the mind is integrated into wrong thoughts, in order to subdue wrong thoughts, the Dharma division appears. Because the mind's wrong thoughts are continuous, in order to subdue it, the continuum division appears. Because the mind's wrong thoughts will not be exhausted, in order to subdue it, the space division appears. If summarized, it is summarized into the three trainings. The Sambhogakaya teacher, glorious Vairochana Great Snow Sea, taught the Dharma through symbols. Body, speech, and mind, unchanging Kriya, Yoga pervades emptiness. Upa pervades, the last of the middle faculty person. Taught three.