English
Kya ba. They appear separately in all fields. There is no duality even in the Buddha himself. Thus it is said. It is the nature of the ultimate truth. There is no place for true realization. This is to say that the nature of the Dharmakaya, free from elaboration, is the truth, which is not seen even by all the Buddhas. The ultimate truth is not shown to be existent. It is the essence of the hearts of all the Tathagatas, more secret than secret, unborn, unceasing, the Dharma nature of all Dharmas. Now I will explain the method of practice for that, with the order of means and so on. Thus it is said. Likewise, the nature of the three Suchness and so on, is the cause and effect, and the nature of the means, which has been explained before. Here again, for the purpose of explaining the meaning of the cause, the nature of the three Suchness is the aspect of the Alaya-consciousness. The nature of the three consciousnesses is the nature of the cause. The root consciousness is the Alaya-consciousness, the nature of the difference of the mind and other consciousnesses, the nature of the nature, the consciousness is the consciousness. That which is clear in the nature of many is the aspect. Or, the Alaya-consciousness is a synonym for having body, speech, and mind. By that meaning, others should also be explained. The moon is the limit of the consciousness of the supreme assembly. The assembly is the consciousness of the eye and so on. It is the nature of the cause of the Bodhisattva. Consciousness becomes the master of the difference between above and below, which is knowing and perceiving. The limit is the retinue and so on, and the place is combined. The measure is what was said before, and what will be born later, the determined measure. The Great Seal, the consciousness of the mind, the nature of oneself, is that the mind itself is mainly spoken of, the practice and the practitioner, and all that is to be practiced is done by the magical power of the mind. The appearance of the sun is self-existent, the nature of the Great Seal is accomplished, the wisdom that appears in accordance with the conventional. The nature of oneself is that oneself is accomplished in the nature of all. Those
Chinese
ཀུན་གཞི་是因，其他是果，世俗的安立方式是从有情众生所具有的因的自性中，具有产生果的能力。如是说：彼性三者实为因，月等自性即是果。如是说。真实之边与各别识，如水中之月而见。如是说。有情众生具佛性，然为忽然之垢染，彼若成佛即佛增，无疑决定是如此。如是说。现在宣说彼自身胜义之体性，于彼边际，无相之各别识，名为虚空者，自性空性，譬如虚空亦不可衡量，空性之智慧，远离戏论。又或“幻化”等，乃因有情众生之脉轮，自性安住之故。如是，彼真如三者等次第配合之义，已于彼处宣说。又或为四脉之义，应知各别等，此亦为自性安住。若然，命脉乃真如三者自性之相。执持乃月乐最胜之体性。罗玛乃大印之本体。无分别母乃远离各别等之边际自性。因有情众生具有脉轮、各别识及四脉之故，宣说因之光荣为智慧明点，其余亦应如前了知。《光荣智慧明点》之难解释，名为《秘密真如》者，第十六品之释说完毕。 第十七品之释说 以结合六者等之义，宣说自性喜乐最胜之虚空自性之义。其后宣说“天女极喜”等。所谓尸林等之义者，乃是关于尸林、树木、天女及脉等之义，祈请薄伽梵决定之义。此火炽燃而遍布，如是说。从“骨骼等极散布”至“遍布”之间，乃是外尸林与内尸林之宣说。秘密决定义之尸
English
The basis of everything is the cause, and the others are the result. The way of establishing conventionally is that from the nature of the cause possessed by sentient beings, there is the power to produce the result. As it is said: Those three realities are known as causes, the moon and others are the nature of the result. As it is said. The true limit and the individual consciousness are seen like the moon in the water. As it is said. Sentient beings have Buddha-nature, but are covered by sudden defilements. If they become Buddhas, the Buddha increases, there is no doubt that it is so. As it is said. Now, the ultimate nature of that self is explained. At its limit, the formless individual consciousness, called space, is the emptiness of self-nature, which, like space, cannot be measured. The wisdom of emptiness is free from elaboration. Or, "illusion" and so on, is because the chakras of sentient beings abide in their own nature. Thus, the meaning of combining the three realities in order is explained there. Or, for the meaning of the four channels, one should know the individual and so on, which also abides in its own nature. If so, the life channel is the aspect of the nature of the three realities. Holding is the nature of the supreme bliss of the moon. Roma is the essence of the great seal. The non-conceptual mother is the nature of the limit that is free from the individual and so on. Because sentient beings have chakras, individual consciousnesses, and the four channels, the glory of the cause is explained as the wisdom bindu, and the rest should be understood as before. The difficult explanation of the Glorious Wisdom Bindu, called the Secret Reality, the explanation of the sixteenth chapter is completed. Explanation of the Seventeenth Chapter By the meaning of combining the six, etc., the meaning of the nature of the sky of the supreme joy of self-nature is explained. After that, "The Goddess is exceedingly pleased" and so on are explained. The meaning of the charnel ground, etc., is the meaning of requesting the Bhagavan to determine the meaning of the charnel ground, trees, goddesses, and channels, etc. This fire blazes and pervades, as it is said. From "bones, etc., are extremely scattered" to "pervades" is the explanation of the outer charnel ground and the inner charnel ground. The char
Tibetan
་ཁྲོད་ནི། ག་བུར་གཞན་མིན་ཞེས་བྱ་བ་ལ་སོགས་པའི་དོན་གྱིས་བཤད་དོ། །འཇིག་རྟེན་གྱི་ཁམས་ཐམས་ཅད་བདག་མེད་པར་སྔོན་པའི་ཕྱིར། །དུར་ཁྲོད་ཀྱི་དངོས་པོ་བཤད་པ་ཡིན་ནོ། །དེ་ཡང་ཕྱིའི་དོན་རང་ལ་རྫོགས་པའི་བདག་ཉིད་དུ་བཤད་པ་ནི། ནང་དག་གསང་བའི་དུར་ཁྲོད་དོ། །དེ་བཞིན་དུ་དཔལ་ཡེ་ཤེས་ཐིག་ལེའི་རྒྱུད་འདིའི་དོན་བཤད་པས་སྒོམ་པ་པོ་དང༌། བསྒོམ་པ་དང༌། བསྒོམས་ཕར་བྱ་བའི་དོན་དམ་པའི་ཕྱོགས་སུ་ དབྱེར་མེད་པའི་རང་བཞིན་ཉིད་ཡིན་ཏེ། འོན་ཀྱང་ཀུན་རྫོབ་ཐབས་ཀྱི་བྱེ་བྲག་ཏུ་སྒོམ་པོ་དང༌། བསྒོམ་པ་དང༌། སྒོམ་པར་བྱ་བ་ནི་མི་སྣང་ངོ༌། །དེའི་ཕྱིར་རྒྱུའི་བདག་ཉིད་ཀྱི་ཡེ་ཤེས་ཐིག་ལེ་ལ་སོགས་པ་གསུངས་སོ། །དེ་བཞིན་དུ་ཤིང་ལ་སོགས་པའི་དངོས་པོ་ཐམས་ཅད་ཀྱང་བཤད་པའོ། །འོན་ཀྱང་འདིར་བཤད་པ། འདི་ལ་རྩ་བའི་འཁོར་ལོའི་ལྟེ་བར་སྲོག་རྩ་དང་ལྷན་ཅིག་བྱ་བ་ལ་སོགས་པ་ལ། དེའི་དོན་ནི་འདི་ཡིན་ཏེ། སྲོག་རྩའི་ནང་དུ་འགྲོ་བ་ནི་གསུམ་སྟེ། འཇུག་པ་དང༌། གནས་པ་དང༌། འགྲོ་བ་གྲུབ་པར་བྱེད་པའོ། །འོད་ཀྱི་བདག་ཉིད་གཏུམ་མོ་འཇུག་པར་བྱེད། གཟུང་འཛིན་དང་བྲལ་བ་རྟོག་མེད་མ་གནས་པར་བྱེད། ཡེ་ཤེས་ཀྱི་རང་བཞིན་བྱ་གདོང་མ་འགྲོ་བར་བྱེད། ཡང་ན་གཡས་ཕྱོགས་ཀྱི་རོ་ཅན་ནམ་འགྲོ་བར་བྱེད། གཡོན་བྱེད་འཛིན་མ་འདུག་པར་བྱེད། དབུས་སུ་གནས་པའི་རྟོག་མེད་མ་བྱང་ཆུབ་ཀྱི་སེམས་གནས་པར་བྱེད་དོ། །དེས་ནི་དགའ་བའི་བཞིའི་གནས་ཀྱང་བསྟན། །དངོས་པོ་ནི། ཐོག་མའི་སྐུའི་མཚན་ཉིད་དེ། །དེ་བཞིན་དུ་དབུས་དང་ཐ་མའི་གསུང་དང་ཐུགས་ཀྱང་ཡེ་ཤེས་སོ། །རྣམ་པའི་འབྱེད་པ་ནི། གསུམ་གྱི་བདག་ཉིད་རྟོག་མེད་མའི་ངོ་བོ་དང་རང་བཞིན་དགའ་བའི་མཚན་ཉིད་དོ། །དེ་སྐད་དུ། གསུམ་གྱི་དངོས་པོ་གསུམ་པ་བདག་ཉིད། །ཐོག་མ་ཐ་མ་རྣམ་པར་བྱེད། །རྩ་དང་དགའ་བདག་ཉིད་སྐྱེ་མེད། །དེའི་ཕྱིར་རྟོག་མེད་རང་བཞིན་དགའ། །ཞེས་གསུངས་ཏེ། །ཞལ་བཟང་མ་ཞེས་བྱ་བ་ནི། བཅོམ་ལྡན་འདས་མ་ལ་བོས་ནས་ངེས་པའི་དོན་ལ་བསྟན་པའོ། །དེར་ཤེས་པར་བྱ་ཞེས་བྱ་བ་ནི། རྩ་བཞི་པོའི་དོན་གྱིས། རྩ་རྣམས་ཐམས་ཅད་ཀྱི་དོན་ཤེས་པར་འགྱུར་པའོ། །ཡང་ཁ་ཅིག་ཡང་དག་པའི་མན་ངག་དང་བྲལ་བས་དྲང་བའི་དོན་གྱི་རྗེས་སུ་འབྲངས་ནས། རྩའི་མན་ངག་གི་ཡེ་ཤེས་ལ་སྐུར་པ་འདེབས་པར་འགྱུར་པ་ཡིན་ཏེ། དེ་ཅིའི་ཕྱིར་ཞེ་ན། དེ་དག་གི་ཐུན་མོང་གི་མན་ངག་ཙམ་ལ་རྟེན་ནས་ཉམས་སུ་མྱོང་བ་མེད་པའི་ཕྱིར་ན། མཁས་པ་རྣམས་ནི་དེ་
Chinese
尸林是，以并非樟脑等意义来解说的。因为一切世间界都先是无我的，所以才解说尸林的实物。那也是将外在的意义解说为自身圆满的体性，是内在清净秘密的尸林。同样，通过解说这部《吉祥智慧明点续》的意义，修行者和所修以及所修之事的胜义方面，就是无别的自性。然而，在世俗方便的差别上，修行者和所修以及所修之事是不存在的。因此，才宣说了作为因之体性的智慧明点等。同样，也解说了树木等一切事物。然而，这里所说的是，对于此处的根本轮的中心与命脉一起行动等，其意义是这样的：在命脉中运行的有三种，即进入、安住和成就运行。光明之体性的拙火进入，远离能取所取的无分别母安住，智慧之自性的鸦面母运行。或者，右边的罗刹女运行，左边的作持母安住，在中央安住的无分别母菩提心安住。那也显示了四喜的处所。实物是，最初身的特征。同样，中间和最后的语和意也是智慧。相的区分是，三者的体性，无分别母的本体和自性是喜的特征。如是说：三者的实物是三者之体性，最初最后进行区分，脉和喜是无生之体性，因此无分别自性是喜。如是说。名为善面母的是，呼唤薄伽梵母而指示决定的意义。所谓在那里要知道的是，通过四脉的意义，就能知道一切脉的意义。又有些人因为远离了正确的口诀，而追随不了义的意义，从而诽谤脉的口诀的智慧，那是因为什么呢？那是因为他们仅仅依靠共同的口诀，而没有体验的缘故，智者们是那
English
The charnel ground is explained with meanings such as not being camphor. Because all realms of the world are first without self, the objects of the charnel ground are explained. That is also explaining the external meaning as the nature of self-completion, it is the inner pure secret charnel ground. Similarly, by explaining the meaning of this Tantra of Glorious Wisdom Bindu, the practitioner, the practice, and the ultimate aspect of what is to be practiced are of an inseparable nature. However, in the distinction of conventional methods, the practitioner, the practice, and what is to be practiced are not apparent. Therefore, the wisdom bindu, which is the nature of the cause, and so on, are spoken of. Similarly, all things such as trees are also explained. However, what is explained here is that, for the center of the root wheel here, together with the life force, and so on, its meaning is this: there are three that move within the life force, namely entering, abiding, and accomplishing movement. The blazing heat of the nature of light enters, the non-conceptual mother, free from grasping and being grasped, abides, the crow-faced mother, the nature of wisdom, moves. Alternatively, the Rakshasi on the right moves, the holding mother on the left abides, and the non-conceptual mother, the mind of enlightenment, abides in the center. That also shows the place of the four joys. The object is, the characteristic of the initial body. Similarly, the speech and mind of the middle and the end are also wisdom. The distinction of aspects is that the nature of the three, the essence and nature of the non-conceptual mother, is the characteristic of joy. Thus it is said: The object of the three is the nature of the three, the beginning and the end are distinguished, the pulse and joy are the nature of the unborn. Therefore, the non-conceptual nature is joy. Thus it is said. The one called Good-faced Mother is, calling upon the Blessed Mother and indicating the definitive meaning. What is to be known there is that, through the meaning of the four pulses, the meaning of all the pulses will be known. Also, some people, because they are separated from the correct oral instructions, follow the meaning of the indirect meaning, and thus slander the wisdom of the oral instructions of the pulses. Why is that? That is because they only rely on common oral instructions and have no experience. The wise ones are that