Chinese
因为是（一切）之主，所以显现为智慧之身。如幻之体性，如智慧身之体性一样，幻身也是如此。俱生之乐，从心极度空寂中产生的身，也同样与一切事物自性相离。离戏之界，因为超离思虑之境，是不可思议的，从那样的体性中，七支具足的无量坛城恒常显现，是善逝之道。向道谛之最胜顶礼。如是，此宣说的是极度沉浸于真如内在者的瑜伽。对于极度沉浸于密咒者而言，此不阐述真如十等等。第三，广说七真如，其中，广说第一二支，宣说剩余五支，以及诸真如之总摄。第一，有略说和广说。第一是，乐，和一切种，和各别辨别，和自性空，和任运成就，和平等性这六个，以及，以“平等”来说的是双运，即方便智慧七支的双运。双运的次第和意义相同，但安立的方式稍微不同，即此处乐和空无二别，一切种和任运成无二别，各别辨别和平等性无二别，方便智慧六支体性无二别，称为双运，如是即七支。从这些之中，最初三个是广大和方便支，中间三个是甚深和智慧。最后一个是共同的，但体性上归于甚深。第二，有八个方面，第一是广说乐，此处暂时乐是无变之乐，那么，什么是无变呢？十二缘起是无变自性之乐，那么，不变本身如何成为乐的意义呢？如何从无常中产生痛苦之想呢？凡是无常，必定是令人恐惧的，因此会带来损害，痛苦之想会强烈生起。无常是痛苦的特征。
English
Because it is the lord (of all), it is shown as the body of wisdom. The nature of illusion is such that, just as the nature of the wisdom body is, so is the illusory body. The co-emergent bliss, the body arising from the great emptiness of mind, is also similarly devoid of all natures of things. The realm of non-proliferation, because it transcends the realm of thought, is inconceivable. From such a nature, the immeasurable mandala with seven branches constantly appears, which is the path of the Sugatas. I prostrate to the supreme of the path truth. Thus, this explains the yoga of those who are supremely immersed in the inner reality. For those who are supremely immersed in mantras, the ten realities and so on are not explained here. Third, the seven realities are explained in detail, in which, the first two branches are explained in detail, the remaining five branches are explained, and the collection of all the realities. First, there is a brief explanation and a detailed explanation. The first is: bliss, and all kinds, and individual discrimination, and emptiness of self-nature, and spontaneous accomplishment, and equality, these six, and "equality" refers to union, that is, the union of the seven branches of skillful means and wisdom. The order and meaning of union are the same, but the way of establishing it is slightly different, that is, here bliss and emptiness are inseparable, all kinds and spontaneous accomplishment are inseparable, individual discrimination and equality are inseparable, the nature of the six branches of skillful means and wisdom is inseparable, which is called union, thus there are seven branches. Among these, the first three are vast and the branch of skillful means, and the middle three are profound and wisdom. The last one is common, but in essence it is collected into the profound. Second, there are eight aspects, the first is the detailed explanation of bliss, here for the time being bliss is the unchanging bliss, then, what is unchanging? The twelve links of dependent origination are the bliss of unchanging nature, then, how does immutability itself become the meaning of bliss? How does the perception of suffering arise from impermanence? Whatever is impermanent is bound to be frightening, so it brings harm, and the perception of suffering arises strongly. Impermanence is the characteristic of suffering.
Chinese
如同現在這樣，不變也是具有安樂的體性。關於十二個所依和能依，暫且粗略地說，身體的粗大法，精液的微細、粗、極微細三種，同樣地，氣也分為微細、粗、極微細三種，喜樂等三種心，以及顯現等三種智慧。這十二種不變即是殊勝的安樂，也就是無漏。其中，微細的精液是諸界精華中的精華，安住在中脈之中。極微細的精液是與心明點相混合，安住在有漏安樂的自性中。粗大的氣是明晰流動的粗大分別念的坐騎，微細的氣是三種顯現的坐騎，極微細的氣是光明的坐騎。這樣，如果使精液不漏，並且氣停止，那麼心和三種識也將轉變為俱生或光明的狀態。如同砍斷樹根，樹幹等倒塌一樣，所有能取所取的顯現都將在俱生的自性中清淨，心的自性不變，從本初就存在，那時就會顯現出來。自性轉變本來就沒有，因為不認識不變的自性，所以才會錯誤地認為是變化的。在這裡，自性顯現，例如在特別享受融樂時，即使那種安樂本身也沒有對準自性，即使看起來像是生起了貪慾，但貪慾的生起、安住和滅亡也沒有對準自性，所以不會特意阻止，即使沒有其他的對治，也不會真正依賴心的變化，而且不留下變化的種子。不僅如此，融樂的自性，也就是樂空，顯現為與心的光明無二無別，這將使所有的煩惱都因為認識到其自性無成而解脫。如經中所說：『最勝士夫已涅槃，彼等亦能度眾生，智者自性光明空，如是知法得解脫。』意思是說，因為像這樣了知諸法自性的清淨而解脫。金剛光所請問，在《文殊師利遊戲經》中也說：『女兒啊，所有的人群都看著你。』
English
Just as it is now, the unchanging is also characterized by bliss. Regarding the twelve supports and supported, let's speak roughly for a moment. The coarse elements of the body, the three types of semen: subtle, coarse, and extremely subtle. Similarly, the winds are also divided into three types: subtle, coarse, and extremely subtle. The three minds, such as joy, and the three wisdoms, such as appearances. These twelve unchanging are supreme bliss, that is, without outflows. Among them, the subtle semen is the essence of the essences of the elements, residing in the central channel. The extremely subtle semen is mixed with the mind-bindu, residing in the nature of blissful outflows. The coarse wind is the mount of coarse conceptual thoughts that move clearly. The subtle wind is the mount of the three appearances, and the extremely subtle wind is the mount of clear light. Thus, if the semen is made without outflows, and the winds cease, then the mind and the three consciousnesses will also transform into the co-emergent or clear light state. Just as when the root is cut, the trunk and so on fall, all appearances of grasping and being grasped will be purified in the co-emergent nature. The nature of the mind is unchanging, existing from the beginning, and at that time it will become manifest. The changing nature was never there before. Because one does not recognize the unchanging nature, one mistakenly believes it to be changing. Here, the nature becomes manifest. For example, when particularly indulging in melting bliss, even that bliss itself does not focus on nature. Even if it seems like attachment arises, the arising, abiding, and ceasing of attachment do not focus on nature, so one does not intentionally prevent it, and even without other antidotes, one does not truly rely on the changes of the mind, and moreover, one does not leave the seeds of change. Not only that, the nature of melting bliss, which is bliss-emptiness, appears as inseparable from the clear light of the mind, which will liberate all afflictions by recognizing their nature as without inherent existence. As it says in the sutra: 'The supreme beings who have passed into nirvana, they also liberate many sentient beings. The wise ones, the nature of clear light emptiness, knowing the dharmas in that way, are liberated.' It means that one is liberated by knowing the purity of the nature of dharmas in that way. Asked by Golden Supreme Light Splendor, in the Sutra of Manjushri's Play, it also says: 'Daughter, all the assemblies of people are looking at you.'
Chinese
好吧。如果没有向外形成的田地，你的烦恼放在哪里？ 女儿说：文殊菩萨，一切众生的烦恼都安住在智慧和解脱中，安住在法界中。 那些也是不生的，不改变的，不阻碍的。 我是这样认识的。 烦恼的自性是什么？ 我也认识。 这样说。 持咒自在王请问：在《如来大悲经》中也说： 善男子，心自性光明，菩提自性光明。 为什么叫自性光明呢？ 凡是自性，就是没有一切烦恼，与虚空相同，虚空的自性与虚空平等。 与虚空平等，所以是平等的。 那个自性是非常光明的。 那些幼稚的凡夫因为不了解这个自性，所以被突如其来的过失所困扰。 应当了解那些自性光明的道理。 如来大悲心是这样进入众生的。 这样说。 这样，心像虚空一样，自性没有增减。 天子慧成就请问： 天子说：文殊菩萨，什么是真实？ 天子，真实就是虚空。 虚空不会增长，不会减少，不会产生，不会毁灭。 所以，虚空是真实的。 真实就是空性。 真实就是如是。 真实就是法界。 真实就是真实的边际。 凡是真实的就是不生。 这样说。 在《文殊菩萨游戏经》中也说： 姐妹，例如，无论什么地方虚空中燃烧着火，虚空也不会被火烧毁。 姐妹，同样，无论什么自性光明的地方生起突如其来的烦恼，自性光明也不会被突如其来的烦恼所困扰。 如果以无分别的方式认识到快乐没有自性，那么这种无漏的快乐就会使戒律的集合完全清净。
English
Okay. If there is no field formed outward, where do you put your afflictions? The daughter said: Manjushri, all sentient beings' afflictions abide in wisdom and liberation, and abide in the realm of Dharma. Those are also unborn, unchangeable, and unobstructed. That's how I understand it. What is the nature of affliction? I also understand. So it is said. The King of Dhāraṇī Power asked: In the Sutra of the Great Compassion of the Tathāgata, it is also said: Son of good family, the mind is naturally luminous, and enlightenment is naturally luminous. Why is it called naturally luminous? Whatever is nature is without all afflictions, like space, the nature of space is equal to space. Being equal to space is equality. That nature is very luminous. Those childish ordinary people, because they do not understand this nature, are afflicted by sudden faults. One should understand those naturally luminous principles. The Great Compassion of the Tathāgata thus enters sentient beings. So it is said. Thus, the mind, like space, has no increase or decrease in nature. The son of the gods, Intelligence Accomplished, asked: The son of the gods said: Manjushri, what is reality? Son of the gods, reality is space. Space does not increase, does not decrease, does not arise, and does not perish. Therefore, space is reality. Reality is emptiness. Reality is suchness. Reality is the realm of Dharma. Reality is the limit of reality. Whatever is reality is unborn. So it is said. In the Play of Manjushri, it is also said: Sister, for example, no matter where fire burns in space, space will not be burned by the fire. Sister, similarly, no matter what naturally luminous place sudden afflictions arise, the naturally luminous will not be troubled by sudden afflictions. If one realizes that happiness has no nature in a non-discriminating way, then this uncontaminated happiness will make the collection of precepts completely pure.
Chinese
而且，在《持戒品》中所说，这四种持戒者是将破戒者装扮成持戒者。哪四种呢？持戒品中说，有些比丘自称持戒，乃至生活完全清净，却执着于我。持戒者将破戒者装扮成持戒者，这是第一种。同样地，将不从怖畏聚集之见中动摇者作为第二种；虽具有慈爱心，却不生起造作；听到后感到恐惧，却总是随喜，这是第三种；安住于修习的功德，却执着于我和我所，这是第四种。持戒，持戒，指的是无我、无我所、无作、无不作、非作者无作、流转非流转、完全行、完全不行、非名与色，乃至无依、非无依，不赞叹自己的戒律，不以戒律生起骄慢心，不思念戒律等等。这些说法是一致的。然而，经部的观点是，月称论师也说：因为它是清净自性的法，所以它不会改变。因此，它始终与三者分离，并且完全脱离了二取之心的行境。以及，如“以无骄慢的戒律”所说，如果不执着于三轮，完全受持，那么戒律就会变得完全清净。这仅仅是所要表达的。这里的戒律是无漏的戒律，因为它显示了乐空不二，所以具有不共的特点。这样，如前所述，贪欲等无自性，那本身就是空性，与法身本体相同。这里无自性的含义是，例如，贪欲的自性或实相是不安乐且不存在的。贪欲本身就是无自性的，并且在实相中不存在，仅仅是显现的部分，显现为贪欲等，这才是无自性的含义，不要理解为它和它的无自性是不同的。也就是说，如果安立在名言中，那么它也
English
Moreover, as stated in the 'Discipline Chapter,' these four types of discipline holders are those who disguise the immoral as moral. Which four? The Discipline Chapter states that some monks claim to be disciplined, even to the point of living completely purely, yet they cling to self. The discipline holder disguises the immoral as moral, this is the first. Similarly, taking the immovable from the view of the assembly of fears as the second; although possessing loving-kindness, yet not generating formations; hearing it and being afraid, yet always rejoicing, this is the third; abiding in the qualities of practice, yet clinging to self and mine, this is said to be the fourth. Discipline, discipline, refers to that which is without self, without what belongs to self, without action, without non-action, non-agent without action, wandering non-wandering, completely acting, completely not acting, non-name and form, and so on, to without reliance, non-without reliance, not praising one's own discipline, not generating pride with discipline, not thinking about discipline, and so on. These statements are consistent. However, the view of the Sutra school is that Acharya Chandrakirti also said: Because it is the Dharma of pure nature, therefore it does not change. Therefore, it is always separate from the three, and completely free from the object of the two-grasping mind. And, as it says, 'With discipline without pride,' if one does not cling to the three circles and completely upholds it, then the discipline will become completely pure. This is merely what is to be expressed. The discipline here is the discipline without outflows, because it shows the non-duality of bliss and emptiness, so it has uncommon characteristics. Thus, as previously stated, desire and so on are without self-nature, that itself is emptiness, and is the same essence as the Dharmakaya. Here, the meaning of without self-nature is, for example, the self-nature or reality of desire is uneasy and non-existent. Desire itself is without self-nature, and in reality does not exist, it is merely the part that appears, appearing as desire and so on, this is the meaning of without self-nature, do not understand that it and its without self-nature are different. That is to say, if it is established in conventional terms, then it also