English
The mature kalpa abides in manifest wisdom, and also demonstrates the body with the Dharma gate and retinue. The qualities of the Dharma cloud are beyond measure, and are in accordance with the Thus-gone One himself. Whether through teachings and form bodies, or through conduct and behavior, whoever is tamed, however, and by whatever means, he knows it as it is. Thus, to beings with the endless expanse of the sky, may it always be spontaneously accomplished. That unobstructed, wise one truly accomplishes the benefit of sentient beings. This conduct of a Bodhisattva, with the subsequent attainment of the Thus-gone Ones, and the true liberation of sentient beings, is equal in this world. On all the grounds, the wise one obtains it by taking ordination, and there are others who obtain it through the nature of Dharma, demonstrating the act of ordination. The actions of the wise, as well as other aspirations and so forth, through the power of Samadhi and mastery, it is desired to be born by power. In the stage of faith, one obtains the body of Samadhi, in the noble land, the five powers transform the mind-body. In the seven grounds of entering into the bliss of Samadhi, the suchness of Dharma is comprehended in the two. The joy of co-emergent compounded pleasure, is said to be in the Buddha-ground of empowerment and supreme attainment. Having attained the absorption of the ultimate cessation, and the habitual tendencies of self-view having turned the mind, in all the root emanated, undifferentiated fields, the body and resources manifest immeasurable realms. The inferior Arhat abandons the coarse aggregates, initially obtaining the mind-body there, urged by light. At that time, it is said that the powerful mind-body is obtained. The sensory body of those with remainder is also, when the Mahayana body is obtained, life abides for an eon. Relying on that, the mind-body is accomplished. For those desiring to learn, the aspiration is accomplished by emanation. Without remainder, one does not know oneself, lacking power. Since the coarse body of the stage of faith is not transformed into another, those mind-bodies are not established as real. The perfect Buddha-body is only wisdom. Those mind-bodies are separate from the eighteen elements. Through the power of wisdom, one enjoys the desired objects of wisdom. Inconceivable death, transference, and birth are shown. From the root of virtue of the transcendent guru of that world, it is said in the Sutras that it arises in many realms. Sukhavati and so forth, with the truth of the path, and Akanishta is thought to be the appearance of cessation. Obtaining the body of Samadhi is manifest joy, and those mind-bodies are thought to abide in Tushita.
Chinese
身之最初乃是极乐刹土之权， 第二乃是遍照刹土之镇压，第三则， 亦是胜过色究竟天（og min chen po）。 佛陀菩萨乃是， 共同善业之显现， 唯有胜者之善业乃是， 自显色究竟天（og min chen po）。 不相符与对治， 如是性与分别之， 粗中细微长久相连， 四种分别次第断除。 此乃宣说随声之忍， 以思惟修习随顺， 从听闻所生彼无生， 于此所学彼乃菩提道。 最初胜解行，二者极喜与， 三者不动地，于此三者， 随顺自者，胜者于彼授记， 当于经部详明听闻。 利根未生心亦可能授记， 钝根生心授记具慢者， 隐秘授记彼三不决定， 获得忍辱真实授记详明决定。 二无数圆满故， 修习之乃是至究竟， 获得修习之最后已， 菩萨灌顶。 如金刚之等持， 获得分别之不坏已， 异熟地至究竟， 一切障碍之无垢。 于何处安住若有情众， 为利彼等极力成办， 一切种相遍知之， 获得无上之果位。 成为无量功德之基础， 离戏智慧胜义诸相具， 虽无世俗显现然乃一切知， 法性本初彼乃法身。 为真实故显现与一故如是， 自性自显自明之方式而知， 一切种相者乃尽所有而知， 世俗尽所有之法性中。 以逝去之方式而知彼与彼， 虽非真实显现然于有情众， 于彼处显现定知之。 具足现前者如他者之梦， 彼即自显刹土与身及眷属， 供养语调俱全乃报身真实， 于密严刹土具足五决定。 彼乃为利他显现方式圆满报身， 于大清净处一化身， 于赡部洲等示现百俱胝。 殊胜化身根本支分二者， 散
English
The first of the bodies is the power of the Sukhavati realm, The second is the suppression of the Vairochana realm, and the third, Is also superior to Akanishta. The Buddhas and Bodhisattvas are, The manifestation of common virtuous deeds, The virtuous deeds of the Victorious Ones alone are, The self-manifest Akanishta. Incompatible and antidote, Suchness and conceptualization, Coarse, medium, subtle, long-term related, The four conceptualizations are gradually abandoned. This teaches the forbearance that follows sound, Cultivating with thought is in accordance, That which arises from hearing is unborn, What is learned here is the path to enlightenment. The first is faith practice, the second is great joy, and The third is the immovable ground, for these three, According to oneself, the Victorious One prophesies there, Listen to the Sutra itself clearly and extensively. Even the sharp-witted who have not generated the mind may be prophesied, The dull-witted who generate the mind are prophesied as arrogant, Secret prophecies are uncertain for these three, Those who have attained forbearance are directly prophesied with clarity and certainty. By the completion of two countless eons, The meditation is brought to completion, Having attained the end of meditation, The Bodhisattva is empowered. The Samadhi like a Vajra, Having attained the indestructible nature of conceptualization, The ultimate otherness of the state, The stainlessness of all obscurations. Wherever beings abide, They strive to benefit them, Attaining the state of omniscience, The unsurpassed state is attained. Having become the basis of immeasurable qualities, The wisdom free from elaboration, the ultimate truth with all aspects, Although there is no conventional appearance, it is omniscient, The primordial nature of reality is the Dharmakaya. Because it is true, it appears, and because it is one, it is as it is, Knowing oneself, one's own appearance, and one's own awareness, Knowing all aspects as they are, In the nature of reality of all conventionalities. Knowing that and that in the manner of passing away, Although not actually appearing, to sentient beings, Knowing for certain that it appears there. Having clairvoyance, like the dreams of others, That itself is the self-manifest realm, body, and retinue, The offerings and vocal sounds are the actual Sambhogakaya, In the dense realm, possessing the five certainties. That is the Sambhogakaya, the manner of appearance for the benefit of others, In the great pure realm, from one Nirmanakaya, Hundreds of millions are shown in Jambudvipa and so on. The supreme Nirmanakaya has two roots and branches, Scat
Chinese
幻化者乃以慈悲于法界， 自显事业示现即是彼。 从空性明性和悲心的智慧中， 显现法与受用圆满及化身。 贪执分别转为大乐身亦可， 诸识种性转为五种智慧。 他显利生是因同时融合， 第二刹那进入新得者。 于实相中世俗法非彼处住， 根本识与法界相同无别。 镜子实相认为成熟分， 法界智慧唯是胜义谛。 其他皆分世俗胜义二， 胜义五智本体实为一。 五蕴等法唯住于法界， 以法分则识如明镜般。 平等受与诸想各别了知， 行作事业色法合于法界。 胜义诸法离见且离戏论， 尽所有智与事业利益一切。 无分别且具一切相。 新得之分存在于四智中， 如所有智与如是之分平等。 如所有智与世俗业一切知， 心意意识诸根皆已转。 第一道谛以法性为对境， 其后新出道谛融入其他。 因此此乃是事物故会坏， 法界原始故无有坏灭。 是诸法自性故身语等， 若非是自性则不能遍及一切。 佛陀虽是胜义然证得彼， 与世俗心合而安立之。 本体无别形象现一切， 如常有次第般多且无尽。 胜义方面无有矛盾聚合过失， 因是不可思议行境之故。 功德品类十九等等， 从知之方面说十力为主要。 利他乃是大悲心， 从名相门分为十六种。 从彼大悲生起无尽事业， 令诸有情痛苦减少及灭尽。 轮回安乐善根声闻缘觉与， 殊胜菩提以根器次第安立。 不与具缘者合是不可能， 劣缘者则与自业相结合。 三种神变先导引
English
Emanation is compassion in the realm of reality, The self-manifesting activity is the very teacher. From the wisdom of emptiness, clarity, and compassion, Arise Dharma, enjoyment, perfection, and emanation. Attachment and conceptualization transform into the body of great bliss, The lineage of consciousness transforms into the five wisdoms. Other appearances and benefiting beings are the cause, simultaneously merging, The second moment enters into those newly attained. In reality, conventional Dharma does not reside there, The root consciousness is similar and identical to the Dharmadhatu. The actual mirror is considered a part of maturation, The Dharmadhatu wisdom is solely the ultimate truth. The others are divided into two: conventional and ultimate truth, The five ultimate wisdoms are essentially one. The five aggregates and so forth reside solely in the Dharmadhatu, If divided by Dharma, consciousness is like a mirror. Equality, feeling, and perception are individually cognized, Formation, action, and form are combined with the Dharmadhatu. Ultimate truth, all Dharmas are free from seeing and free from elaboration, Knowing all aspects and activities benefit all purposes. Non-conceptual and possessing all aspects. The newly attained part exists in the four wisdoms, Knowing how it is and equal in terms of how it is. Knowing how many and knowing all from conventional actions, The powers of mind, intellect, and consciousness have all transformed. The first path truth takes the nature of reality as its object, After that, the newly arisen path truth merges into others. Therefore, this is destructible because it is a thing, The Dharmadhatu is primordial and has no destruction. Because it is the nature of all, body, speech, etc., If it is not the nature, it cannot pervade all. Although the Buddha is ultimate truth, attaining it, Is established by combining it with conventional mind. Essence inseparable, all forms appear, Like a constant sequence, many and endless. In the aspect of ultimate truth, there is no fault of contradiction or aggregation, Because it is solely the realm of inconceivable activity. The categories of qualities are nineteen and so on, From the aspect of knowledge, the ten powers are mainly spoken of. Benefiting others is great compassion, From the aspect of categories, it is considered divided into sixteen types. From that compassion arises inexhaustible activity, Causing beings' suffering to diminish and be exhausted. The happiness and virtue of samsara, Shravakas, Pratyekabuddhas, and, The supreme Bodhi are established in order of faculties. It is impossible not to combine with the fortunate ones, The inferior ones are combined with their own karma. The three miracles precede
Chinese
是，究竟实义赐乐事业至究竟。如帝释鼓云梵天与，如日宝珠珍宝一般，如来如似声响影像，如虚空与大地一般。示现与语及遍布与，化身与智乐意与，意语身之秘密与，大悲等之事业譬喻。如是身与智慧与，刹土等之差别与，功德等与事业，此义需知为果。如是了知，此为抉择道与果之分别论第八品。 从甚深广大的论藏中，略摄少分而能利益他人。我之分别念头之理路，若与意义相符，则无相违而书写。 甚深且广大的此法，唯有具足善缘者，方能成为修持之境。 自诩成就及广为人知之智者，众多之福德善缘亦无法容纳此法。 胜义自空见之般若经，较之勤奋修持生起次第，对此法以信心读诵一遍亦为殊胜。 恒常得见能遣除不顺之障碍。 于自空智者之论著，听闻思维修持，较之百年勤奋修持慈氏之论著，将经函顶戴于头亦更近菩提。 彼处勤奋亦未能遮止恶趣之路，然于此处纵无勤奋之信心，亦能成为趋往天界之征兆显现，名声远扬且成就，安乐与圆满解脱亦与之相同。 若具善缘，理应于此道精进。 如此语者为多罗那他，虽为愚者，亦因信心之善德圆满，获得丰饶，以对佛法之虔诚与，具足利他之心与慈悲之力量故。 如是出自极广大之大乘中观之决择，此乃根本宗义之阐述。由第七昆冈宁波扎西坚赞华桑波于巴尔达旦丹贝秋吉林内顿嘎瓦擦之大经堂所著。 一校。善哉！ 愿吉祥！ 愿以此功德，使第二佛陀全知觉囊巴之教法，于一切方所弘扬兴盛，长久住世。 愿此建寺之善妙月光，令教法与众生之所有利乐，如妙树般，完全增长，欢喜。