Chinese
安住于此。如果具有如同将孩子抱在怀中的体验，那么我就称之为孩童嬉戏的三摩地。 嘿，智慧金刚！ 我，普贤王如来的智慧界，本体无有相状，因此不是常。 自性断绝了明与不明，因此不是断。 大悲没有亲疏偏袒，因此没有边际和尽头。 即使化为虚空界，也是空性，（藏文：འུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）无法比喻。 犹如日月的光芒，通过觉性才能理解。 我的显现没有被执着的对境，因此是外空性。 我的空性没有执着的意识，因此是内空性。 在觉性的界中，智慧不会破裂，因此是无法舍弃的空性。 简而言之，所有承认的法都圆满于无实体的本体之中，因此是基位原始清净大，道为任运成就大，果为自解脱大。 修习不会成佛，不修习也不会流转轮回。 原始自解脱，广大无碍，任运自在，安住于大自在之境，具备五法，是本初清净的大智慧，是超越三时不变之法。 在此境界中，基位显现大光明报身，显现顿超之相，以自生智慧之灯为显现之基。 以远照水的明灯为显现之门。 以清净法界的明灯为显现之庄严。 以明点空性（92）的明灯为显现之相。 如此，四种明灯的所依，也是所依，是觉性的大力，金刚链，法性现前的显现相伴随，从而，证悟增上，觉性圆满，法性穷尽，四大显现达到究竟，在果位的法道显现上圆满，是普贤王如来不可思议的秘密。 大圆满普贤王如来智慧界续中，宣说基位显现大的道之品，即第四品。 又是与诸佛无二无别的智慧金刚请问： 嘿，导师请垂听！ 请讲说本体之身果位的广大报身，与本体之显现法性报身之间的差别。 赐予开示： 报身的显现之基是法身的游舞显现，它的相是：
English
Abiding in this. If you have the experience of holding a child in your lap, then I call that the samadhi of childish play. Hey, Wisdom Vajra! I, the wisdom realm of Samantabhadra, is not permanent because its essence is without characteristics. Its nature is free from clarity and obscurity, so it is not annihilation. Its compassion is without partiality, so it has no beginning or end. Even when transformed into the realm of space, it is emptiness, (Tibetan: འུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) which cannot be compared. It is like the light of the sun and moon, which can only be understood through awareness. My appearance has no object of attachment, so it is outer emptiness. My emptiness has no mind of attachment, so it is inner emptiness. In the realm of awareness, wisdom does not break, so it is emptiness that cannot be abandoned. In short, all accepted dharmas are perfected in the essence of non-substantiality, so it is the great ground of original purity, the path of great spontaneous accomplishment, and the fruit of great self-liberation. Practice does not attain Buddhahood, and non-practice does not wander in samsara. Primordial self-liberation, vast and unobstructed, spontaneous and free, abiding in the state of great ease, possessing five dharmas, is the great wisdom of original purity, the unchanging dharma that transcends the three times. From this state, the great ground appearance, the clear light sambhogakaya, manifests the appearance of thögal, with the lamp of self-born wisdom as the basis of manifestation. The lamp of far-reaching water is the door of manifestation. The lamp of pure dharmadhatu is the adornment of manifestation. The lamp of empty (92) thigle is the characteristic of manifestation. Thus, the support of the four lamps is also the support, the great power of awareness, the vajra chain, the appearance of dharmata manifest, accompanied by the experience of increase, the perfection of awareness, and the exhaustion of dharmata. The four great appearances reach their ultimate conclusion, and the appearance of the fruit path is perfected, which is the inconceivable secret of Samantabhadra. In the Great Perfection Samantabhadra Wisdom Realm Tantra, the chapter on the path of the great ground appearance, the fourth chapter. Again, Wisdom Vajra, inseparable from all Buddhas, asked: Hey, Teacher, please listen! Please explain the difference between the great sambhogakaya of the essence body and the sambhogakaya of the essence appearance dharmata. The command was given: The basis of the manifestation of the sambhogakaya is the playful manifestation of the dharmakaya, and its characteristic is:
Chinese
是具足一切种类的殊胜之相。本体是法身自性，（93）嗡，不可动摇。定义是三身和七支的因和果之法，无余且不间断的显现，恒常享用常转之轮，因此十一地是普贤光明的显现，称为果位报身。从那之中，为了调伏所化众生的显现之身，或者说，为了示现影像报身，具有五种决定的果位之身，如面容和镜中的影像般示现，从金刚持的慈悲中自然化现出极喜，以及具德积聚，莲花积聚，事业圆满，火焰燃烧等等，在十方化现的刹土中变化。如此，如果通达了这个无上秘密乘的道路之门，并且学习了伟大的誓言之位，即使此生没有达到四相的圆满，（94）由于遍布于自心处的如来藏界，显现出大光明法界，以及如镜般的平等性，和个别觉悟，以及成所作智这五种智慧的自性，安住在自然成就的伟大蓝图中，在道相中记录着觉悟圆满的征兆，并且法性报身也在中阴道中如梦般地为了调伏所化众生而行事，因此称为半化身报身，虽然自显现与果位报身本体没有差别，但是由于刹土和眷属等都包含在化身的显现中。因此，在这些刹土中去世的众生，都是一生就能成就的菩萨，而法界大报身则是佛陀亲自显现的空色之相，享用常转法轮的法性，并且是其他续部中十地自在者也无法见到的殊胜之处。如是说，眷属的佛陀和菩萨众，对于在自显现中以自显现的方式享用，怀着极大的随喜之心祈请，（95）嗡，哇，奇哉！导师普贤王如来，对于您的意境，不执着于一和异的相状，安住在本体性智慧，本体性的虚空中，法界基
English
It is endowed with the supreme of all kinds of aspects. Its essence is the nature of the Dharmakaya, (93) Om, immovable. Its definition is that the cause and effect of the three bodies and seven limbs, the appearance of all that is without remainder and without interruption, constantly enjoying the ever-turning wheel, therefore the eleventh ground is the appearance of the all-pervading light, which is called the Sambhogakaya of fruition. From that, for the sake of the appearance of the body of the beings to be tamed, or to show the illusory Sambhogakaya, the body of fruition with five certainties, showing like the face and the image in the mirror, from the compassion of Vajradhara, naturally emanates Manifest Joy, and Glorious Accumulation, and Lotus Accumulation, and Accomplishing Activity, and Blazing Fire Mountain, and so on, transforming in the fields of the ten directions. Thus, if one sees the door of the path of this supreme secret vehicle and learns the great samaya vows, even if the four visions are not perfected in this life, (94) because the Tathagatagarbha realm pervades one's own heart, the great luminosity of the ground appearance, the Dharmadhatu, and the equality like a mirror, and the individual realization, and the nature of the five wisdoms of accomplishing activity, reside in the great blueprint of spontaneous accomplishment, recording the signs of the perfection of awareness in the path appearance, and the Dharmata Sambhogakaya also acts like a dream for the sake of the beings to be tamed in the Bardo path, therefore it is called the half-emanation Sambhogakaya, although the self-appearance and the essence of the fruition Sambhogakaya are not different, because the fields and retinues are included in the appearance of the emanation. Therefore, those who pass away in these fields are Bodhisattvas who can attain enlightenment in one lifetime, and the great Dharmadhatu Sambhogakaya is the appearance of emptiness and form of the Buddha himself, enjoying the Dharmata of the ever-turning wheel, and it is a special feature that even the masters of the ten grounds cannot see in other tantras. As it is said, the assembly of Buddhas and Bodhisattvas of the retinue, with great joy, pray from the state of enjoying in the self-appearance in the self-appearance, (95) Om, Va, Kye! Teacher Samantabhadra, for your intention, not clinging to the characteristics of one and different, abiding in the essence of wisdom, the essence of space, the Dharmadhatu ground.
Chinese
请问如何讲述翁努宝瓶身的状态？ 如此请问之后，薄伽梵原始怙主，仅仅是思及法界不可思议之义，便进入了不作任何言说的状态，以不作任何言说的意义作为回答，并且所有以面容手势展示特征和例子的行为，也都融入了法界不变的金刚现前菩提之界。 此时，与一切佛无二的智慧金刚，由薄伽梵普贤王如来不可思议的慈悲所策动，为了以语言的方式展示本体的安住方式，巨大的自信宝藏完全开启，于是宣说了： 唉玛霍！ 非恒常之智慧(96)身， 非断灭之光明音声， 非二者之双运中脉， 各自本觉本体之身， 无边无中虚空之性， 法性光明之宫殿中， 五身五智之自性， 内光明亮宝瓶之身， 无有衰老之青春者， 觉性内明宝瓶之身， 不变之智慧， 无碍方便之智慧力， 自性与本性法性之界， 融入道微细之身， 如同虚空清净之月亮， 色身二者之功德， 不显现于现象，回旋于法界中， 为了调伏对境而各自显现， 在法身之界中融为一体， 在报身之状态中圆满相好， 以化身引导无量调伏对境。 总而言之，如来之 身语意功德事业之 不可思议之秘密 大智慧为何， 即在本性之界中。 普贤王如来智慧界之(97)嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） 名为续，其中讲述果位大解脱处的第五品，身与智慧之决定性表达的教示圆满结束。 此续长度为六指， 以第一珍宝之精髓书写。 此乃法身之真舍利， 其他三者也应具备。 不可分离之甘露阿弥利塔（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：不死）， 与增乐母之柳条一起， 共同作为经书之形式。 颈部保持温暖不离身， 对于具瑜伽者，以旃檀之 铃木一起从脚部缠绕， 以五色丝绸覆盖捆绑， 令空行母众欢喜。 与顿超觉性力灌顶相连， 大乐轮
English
When asked, "Please explain the state of the Onnu Bumpa Body?" The Bhagavan, the primordial protector, merely contemplated the inconceivable meaning of the Dharmadhatu, and entered a state of not speaking at all. He answered with the meaning of not speaking, and all the actions of showing characteristics and examples with facial expressions and gestures also dissolved into the immutable Vajra Manifest Enlightenment realm of the Dharmadhatu. At that time, the Wisdom Vajra, inseparable from all Buddhas, was urged by the inconceivable compassion of the Bhagavan Samantabhadra, and in order to show the way of abiding of the essence in the way of words, the great treasure of confidence was completely opened, and he declared: Emaho! The impermanent wisdom (96) body, The non-ceasing clear sound, The non-dual union channel, The self-aware essence body, Without beginning or middle, the nature of space, In the palace of clear Dharma nature, The nature of the five bodies and five wisdoms, The inner clear youthful Bumpa body, The youth without aging, The knowing inner clear Bumpa body, The unchanging wisdom, The unobstructed skillful wisdom power, The realm of nature, essence, and Dharma nature, The subtle body of dissolving path, Like the moon in the pure sky, All the qualities of the two form bodies, Not appearing in phenomena, revolving in the Dharmadhatu, Appearing separately for the sake of taming beings, Merging into one in the realm of the Dharmakaya, Perfecting the characteristics in the state of the Sambhogakaya, Emanating countless beings to be tamed by the Nirmanakaya. In short, the Thus Gone One's Secret of body, speech, mind, qualities, and activities, What is the great inconceivable wisdom, Is in the realm of essence itself. Samantabhadra's Wisdom Realm (97) Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) Called the Tantra, in which the fifth chapter, the explanation of the great liberation place of the fruit, the teaching of the definitive expression of body and wisdom, is completed. This tantra is six fingers in length, Written with the essence of the first jewel. This is the true relic of the Dharmakaya, The other three should also be possessed. Inseparable nectar Amrita (Tibetan: ཨ་མྲྀ་ཏ, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Literal Chinese meaning: Immortality), Together with the willow of the Bliss-Increasing Mother, Together as a book. Keep warm around the neck, For the yogi, with sandalwood Wrap the bell wood from the feet, Cover and bind with five-colored silk, Pleasing the assembly of Dakinis. Connected to the empowerment of the sudden transcendence of awareness, Great bliss wheel
Chinese
执持如意宝，等同于执持八万四千法蕴，通晓轮回涅槃三道之全部，是持明勇士空行之命根，故当生起敬信。三根本本尊如云汇聚，觉受与证悟猛烈燃烧，出现行走二相与地动等。瑜伽士自身觉受燃烧之时，当读诵此续并思维其义。谁能轻易领悟此义，则与原始普贤王如来，具有同等福分。因此，对于见修行持低下者与小乘，不以头顶礼敬，而是以手势表示。此乃一切续部之精华，对于具足信心与定解者，能获得修持之成就。对于犹豫者，则断绝了善缘。因此，对于果乘密咒之道路，不应有丝毫怀疑，且应坚定信念，这一点至关重要。此乃殊胜方便之道的精华。萨玛雅，嘉嘉嘉，珍藏，保密，封印，甚深。此大续部之王，乃印度大班智达无垢友，以三密之幻化金刚之安排，不依赖名相与词句，而从普贤王如来之意界中无碍宣说。持明无畏洲，不依赖双语校对之分别念，于白莲花光明宫，于觉性禅修燃烧之（藏文：འུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），如从空行母文字中取出印刷一般，于刹那间确定。由于极其深奥且具禁令，故于法界之空行母们知晓后，一日之内，也发生了强制性之猛烈冲突。一位女性，将菩提子与，紫红色饰有花纹之罗刹念珠，如连珠一般串联的两串念珠，与罗刹与蓝色绸缎的结扣一同交予，并秘密嘱咐，故暂时以三续保密。 (藏文：འུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）龙钦心髓中，大圆满口诀续之后续安住。(藏文：འུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）印度语：玛哈桑地乌波德夏怛特罗纳玛。藏语：名为口诀大圆满续。顶礼于未造作之觉性界。原始怙主普贤王如来，乃一切佛之祖父我，既非任何事物之光明，亦非趋近之无明，于法界中摧毁而证悟成佛，未曾于轮回中漂泊，故我被称为原始怙主。彼时，自法界中，觉性之力量，任运自成。