English
From the "Lamp Summarizing the Practices of Naropa": The five aggregates, elements, and likewise the twelve sources, from the fivefold division, after being blessed by the Thus-gone Ones, whence do these sufferings of samsara arise? Likewise, the five faculties together with the external objects, each and every one are also blessed by the five Sugatas, and they constantly bless them, and bless the five wisdoms and the three. Thus it is said, if one realizes the nature of these dharmas, then all of samsara will disappear from the root. Secondly: Here, the twenty families of Vairochana, and the twenty families of Akshobhya, until the great family gathers into Akshobhya, there are five families. From the "Conduct of Yoginis": All these beings are lords of the Buddhas, appearing like dancers and excellent painters. Whoever is called the sixth Buddha, the solitary ones perform the dance of the many. Thus it is said. Thirdly: At the time of the basis, the five aggregates gather into the three of body, speech, and mind. Amoghasiddhi is Amitabha, and Ratnasambhava is the gathering of body vajra, the five families also gather into the three of body, speech, and mind vajra. From the "Moon Secret Bindu": The families are explained in a hundred ways, if summarized in the sutras, they are fivefold, by the distinction of body, speech, and mind, they also transform into three. The meaning of what was said has been shown. Secondly, the nature is: At the time of the basis, both body and speech are also the self-appearance of the mind, and at the time of the result, all such families also gather into the one self-appearance of great bliss. From the "Guhyasamaja": You should generate the mind as the body, the body as the mind, and the mind as the expression of words. Thus it is said. Thirdly, there are thirty-nine qualities of union, namely the seven limbs and the eight qualities, and the eight such as pliancy, the eight tastes, and the eight powers. The eight qualities here are: the earth element is purified in its own place, therefore it transforms into infinite power, the water element is purified, therefore there is never any fault such as disease, the fire element is purified, therefore all the Buddha fields are pervaded by light, the wind element is purified, therefore the miraculous powers go swiftly as desired, the space element is purified, therefore one can go anywhere, the sun
Chinese
红菩提心清净故，示现种种化身，月亮即精液清净故，以大乐充满心续，识界清净故，一切时中，乐空之智慧不动摇，三时无碍之智慧生起。此乃双运之功德，及无贪子之力量，形色安乐，威严盛大，悬崖等不能损害，不显现，示现种种化身，无有身影，获得种种五神通等，说为地等之功德，是说共同成就之功德。八种品尝：出自《妙吉祥颜语》：从彼至无尽轮回，常恒以及无苦恼，清凉以及唯一性，安乐以及无垢染，欢喜以及随喜，此乃大乐八品尝。如是说故，为住于轮回尽头故常恒，不为所取等分别念所染故无苦恼，于无学双运，无有知识障之热恼，于有学双运亦然，二取粗重止息故清凉，二谛无别，成寂灭等性故唯一，心无变异故安乐，远离颠倒错乱故无垢染，不离深明无别故，为利生而行故欢喜，如所有及尽所有而知故法性，恒常平等安住于有情故，心悦或心喜。八自在：出自《明灯论》：身之自在语自在，如是意之自在与，神变普行处自在，随欲生与功德八。如是引经文，身无量无边一时示现身之自在，于一切有情之语言中一时说法语之自在，虽无分别然知一切所知意之自在，示现无量任运成就之神变神变之自在，于一切处时位中佛陀周遍普行之自在，力等一切功德之
English
By the purity of the red bodhicitta, various manifestations are shown. By the purity of the moon, i.e., semen, the mind stream is filled with great bliss. By the purity of the realm of consciousness, the wisdom of bliss and emptiness is unwavering at all times, and the wisdom of unobstructedness in the three times arises. This is the merit of union. And the power of the son of non-attachment, the happiness of form and color, the great majesty, the invulnerability to cliffs and the like, invisibility, the manifestation of various emanations, the absence of shadows, and the attainment of various five superknowledges, etc., are said to be the qualities of the earth and so on, which are said to be the qualities of common accomplishments. The eight tastes are: From the "Face of Manjushri": From then until the endless cycle, permanence and non-suffering, coolness and oneness, happiness and stainlessness, joy and rejoicing, these are the eight tastes of great bliss. As it is said, it is permanent because it abides until the end of samsara, it is without suffering because it is not stained by grasping and other conceptualizations, in the union of no more learning, there is no heat of the obscuration of knowledge, and even in the union of learning, it is cool because the gross duality is stopped, the two truths are inseparable, and it is one because it has become the equality of existence and peace, it is happy because the mind does not change, it is stainless because it is free from inverted delusions, it is joyful because it does not deviate from the inseparability of depth and clarity, and it acts for the benefit of beings, and it is the nature of reality because it knows what is and how many, and it is pleasing or joyful because it always abides equally in sentient beings. The eight powers: From the "Lamp of Clarity": The power of body, the power of speech, likewise the power of mind, the power of miraculous powers, the power of universal travel, the power of place, the power of whatever one desires to create, and the eighth quality. Thus, quoting the scripture, the power of body is to show countless bodies at once, the power of speech is to teach the Dharma in the language of all sentient beings at once, the power of mind is to know all knowable things without conceptualization, the power of miraculous powers is to show infinite spontaneous miraculous powers, the power of universal travel is the Buddha's pervasive travel in all places, times, and situations, and the power of all qualities such as strength.
Chinese
成为“那”的原因是处所的自在，仅仅凭借意愿就能圆满成就一切事物是欲的自在，为无量无边的所化众生在相续中生起三种菩提是生起的自在，因为对这些获得自在所以是自在。有些人不数处所的自在，而另外说是功德的自在，这与根本是直接相违的。因此，随心所欲地生起，即是八功德。这是古汝·洛钦巴所说的意义。七支和微细的八支已经在前面说过了，七种如是智慧已经在《宝穗》中确定了。这里有其他宗派的观点和共同的术语，但像这样安立体性的方式有所不同。十种智慧中的世俗智慧是：对于大乐智慧的因缘、所依、缘起的一切事物，如实地了知一切，并且像幻化一样地照见无自性。法智是了知方便的部分，其中有四种：苦法智是苦谛的行相颠倒，照见自性清净的坛城轮。集法智是烦恼的自性智慧，以及无论是福德还是非福德，以及显现为不动摇的因，也都是从原始以来就自性光明的成分，见到自然成就的事业和自性无别。灭法智是：所断的客尘新近止息，并且见到止息的体性也是大乐。道法智是：见到一切道的法，心的自性从原始以来就安住于大乐自明自证，以原始的方式见到其体性和自性无别。随念智是智慧的方面，其中有四种：苦随念智是：缘于法智的对境而照见大乐。集随念智是：缘于法智的对境而照见无自性。灭随念智是：照见一切所断从原始以来就已止息。道随念智是：照见基地和道无别，并且也是从原始以来就空性的自性
English
The reason for becoming "Na" is the自在(dbang phyug, 权势，power) of the place; being able to perfectly accomplish all things merely by intention is the自在(dbang phyug, 权势，power) of desire; causing the three bodhisattvas to arise in the continuum of limitless sentient beings is the自在(dbang phyug, 权势，power) of generation. Because of attaining自在(dbang phyug, 权势，power) over these, it is自在(dbang phyug, 权势，power). Some do not count the自在(dbang phyug, 权势，power) of the place, but separately say it is the自在(dbang phyug, 权势，power) of qualities, which is directly contradictory to the root. Therefore, generating whatever is desired is the eight qualities. Guru Lho-phyok-pa said that this is the meaning. The seven limbs and the subtle eight limbs have already been explained above, and the seven suchness wisdoms have already been determined in the "Precious Spike". Here, there are other schools' views and common terms, but there are such differences in the way of establishing the entity. Among the ten wisdoms, conventional wisdom is: knowing everything as it is, all the causes, conditions, supports, and dependent origination of the great bliss wisdom, and seeing the absence of self-nature like an illusion. Dharma wisdom is knowing the part of the means, of which there are four: Suffering Dharma Wisdom is the aspect of the truth of suffering being reversed, seeing the mandala wheel of self-nature purity. Origination Dharma Wisdom is the self-nature wisdom of the afflictions, and whatever is merit or non-merit, and whatever appears as the unwavering cause, is also a part of the self-luminous nature from the beginning, seeing the spontaneously accomplished activity and self-nature as inseparable. Cessation Dharma Wisdom is: the adventitious stains that are to be abandoned newly cease, and seeing that the nature of cessation is also great bliss. Path Dharma Wisdom is: seeing all the dharmas of the path, the self-nature of the mind from the beginning abides in great bliss, self-aware and self-luminous, seeing its essence and self-nature as inseparable in the original way. Subsequent Wisdom is the aspect of wisdom, of which there are four: Suffering Subsequent Wisdom is: focusing on the object of Dharma Wisdom and seeing great bliss. Origination Subsequent Wisdom is: focusing on the object of Dharma Wisdom and seeing the absence of self-nature. Cessation Subsequent Wisdom is: seeing that all that is to be abandoned has ceased from the beginning. Path Subsequent Wisdom is: seeing that the base and the path are inseparable, and also the nature of emptiness from the beginning.
Chinese
如是观见。了知四谛是：虽与法智、类智二者无别，然若一一分别仅取其体性，则见痛苦之相为坛城，本体为大乐，是为知苦谛。了知集起之自性为具足智慧事业，亦以无自性之方式观见，是为知集谛。观见自性从本以来即已止息，偶发之客尘亦已分离，是为知灭谛。了知基果无别安住于道之体性，亦从本以来即已空性，是为知道谛。此谓痛苦谛之自性安住于灭谛，集起谛之自性安住于道谛，了知此乃现量所见，了知此义至关重要。他心智是：以见一切法平等性之智慧所引导之现量，了知为有寂所摄之有情一切生灭之所有行为。尽智是：了知一切所断之法，其自性从本以来即已穷尽。无生智是：了知一切法自性无生，彼一切所断以道断除，故知未来永不生起偶发之生。此等乃就佛陀十智而说。见道之法智、类智等，亦应就烦恼障之角度，以此理而了知。痛苦法忍与类忍等八忍，乃以八智而了知，并以忍耐见之义而修习之。若问：见道下品的十六喜之体性，为于十六刹那宣说之故，是否与十六知忍一一对应结合耶？答曰：不结合。此密宗之十六知忍，初于证悟方式之差别上，虽于获得知忍二者有先后之别，然于本尊等持之座上，大抵是同时修习此十六者，以所缘之差别而分，未证悟之智慧体性则一。十六喜乃于菩提心上，以行进之差别而有先后之次第，见
English
Thus seeing. Knowing the Four Noble Truths is: Although there is no difference from the two, the Dharma-knowing and the Subsequent-knowing, if one grasps only the essence of each one separately, then seeing the aspect of suffering as a mandala and the essence as great bliss is knowing the truth of suffering. Knowing the nature of the origin as wisdom together with activity, also seeing it in the manner of being without self-nature, is knowing the truth of origin. Seeing that self-nature has been ceased from the beginning and that incidental adventitiousness has also been separated is knowing the truth of cessation. Knowing that the basis and result are inseparable and abide in the essence of the path, and also seeing that it is empty from the beginning, is knowing the truth of the path. This means that the self-nature of the truth of suffering abides in the truth of cessation, and the self-nature of the truth of origin abides in the truth of the path. Knowing that this is seen manifestly, knowing this meaning is extremely important. The knowledge of others' minds is: With the manifest knowledge led by the wisdom that sees all dharmas as equality, knowing all the behaviors of all beings who are included in existence and peace, all arising and ceasing. Exhaustion-knowing is: Knowing that all dharmas to be abandoned are exhausted in their self-nature from the beginning. Non-arising-knowing is: Knowing that all dharmas are without arising by their self-nature, and because all that is to be abandoned has been abandoned by the path, it is seen that incidental arising will never occur again in the future. These are spoken with regard to the ten knowledges of the Buddha. The Dharma-knowing and Subsequent-knowing of the path of seeing should also be understood by this reasoning from the perspective of the afflictive obscurations. The eight acceptances, such as the Dharma-acceptance of suffering and the Subsequent-acceptance, are known by the eight knowledges, and they are meditated upon by making the meaning of seeing into acceptance. If one asks: Since the nature of the sixteen joys of the lower stage of the path of seeing is explained in sixteen moments, are they combined with each of the sixteen knowledges and acceptances? The answer is: They are not combined. These sixteen knowledges and acceptances of the mantra system, initially in the difference of the manner of realization, although there is a slight difference in the order of obtaining the two, knowledge and acceptance, on the seat of the samadhi of the deity, mostly all sixteen are meditated upon at the same time, divided by the difference of the object of focus, the essence of the un-realized wisdom is one. The sixteen joys are on the mind of enlightenment, with the difference of progression there is an order of before and after, seeing