Chinese
像那样的佛陀，因为具有遍知一切的智慧，所以是全知的。证悟之后，化现无数的化身，利益众生。为了宣说与所化众生的根器相应的乘，于一切刹那皆现前证悟。了知心的每一刹那的意义。以各种乘的方便方法，为了众生的利益而证悟。于三乘的解脱，安住于一乘的果位。如是说，刹那间了知所化众生的想法和习气，从而利益他们。如果有人问，这样是否会陷入有分别的过失？回答是，能分别的那个本身也证悟为无生。证悟之后，以各种乘来利益众生。就像这样说：只要心识还在流转，乘的边际就没有穷尽。就像这样。也就是说，所化众生以三乘来调伏，即声闻乘、缘觉乘和 大乘。真实而言，只有一个乘，那就是果金刚乘。也就是说，果位成佛时如何安住，现在就将此道作为道路来修持，所以称为安住于果位。也就是说，虽然宣说了九种众生乘，但除了为了利益众生之外，这些乘都不是从真实的乘中分离出来的。也就是说，这三者是因的乘，一个是果的乘。也就是说：在因上行持是因的法，极其旋转法轮之后，果的乘是一个近道，将在未来的时机出现。就像这样。对此，为了显示断除的差别，烦恼的界是清净的自性，业的界是灭尽者，超越一切河流大海，从结合的寂静处生起。烦恼的近烦恼，一切烦恼，连同习气都彻底断除。如是说，以无二的证悟，烦恼清净，没有引发恶业的心，业也灭尽。轮回的行境，凡所有的一切都像河流，因为长久，因为总是朝向一个方向，因为难以超越，因为众多，所以超越了这些，并将意义结合起来的智慧，被称为远离分别的寂静处。烦恼的六个根本，以及近
English
Such a Buddha, because he possesses the wisdom of knowing all things, is all-knowing. Having realized this, he emanates countless manifestations to benefit sentient beings. In order to teach the vehicle that is suitable for the minds of those to be tamed, he manifestly realizes all instants. He knows the meaning of every instant of the mind. With various vehicles and skillful means, he is the one who realizes the benefit of beings. In the liberation of the three vehicles, he abides in the fruit of the one vehicle. It is said that in an instant, he knows all the thoughts and latent tendencies of those to be tamed, and thus benefits them. If one asks, "Does this not lead to the fault of being conceptual?" The answer is that the very one who conceptualizes also realizes that it is unborn. Having realized this, he benefits beings through various vehicles. As it is said: "As long as minds continue to wander, there is no end to the vehicles." Like that. That is, those to be tamed are subdued by the three vehicles: the Hearer Vehicle, the Solitary Realizer Vehicle, and the Great Vehicle. In reality, there is only one vehicle, which is the Fruit Vajra Vehicle. That is, how one abides in the fruit when one becomes a Buddha is now taken as the path, so it is called abiding in the fruit. That is, although the nine vehicles of beings are taught, these vehicles are not separate from the true vehicle, but are only for the benefit of beings. That is, the three are the vehicles of the cause, and one is the vehicle of the fruit. That is: "Practicing the cause is the dharma of the cause. Having turned the wheel exceedingly, the vehicle of the fruit is a near path, which will occur in a later time." Like that. In this regard, in order to show the distinction of abandonment: "The realm of afflictions is the pure self-nature, the realm of actions is the one who exhausts them, having crossed all rivers and oceans, arising from the solitary place of union. The near afflictions of afflictions, all afflictions, together with their imprints, are completely abandoned." It is said that through non-dual realization, afflictions are purified, there is no mind that provokes bad actions, and actions are exhausted. All the objects of cyclic existence are like rivers, because they are long-lasting, because they always flow in one direction, because they are difficult to cross, and because they are numerous. Therefore, having crossed these, the wisdom that unites with meaning is called the solitary place that is devoid of conceptualization. The six roots of afflictions, and also the near
Chinese
完全断除了二十种烦恼，以及所有随烦恼的痛苦和习气种子。那么，它是如何具备殊胜的方便和智慧的呢？“大悲智慧方便，利益有情作利他，舍弃一切诸想念，令识之义寂灭。”如是说，具有大悲故不住于寂灭之边，具有大智慧故不住于有或轮回，以如是方便利益有情。那么，不会变成执着相状者吗？想念是于境执着相状，舍弃此想念，并且了知有漏的识是无生的，因此没有此过失。如是，为了以不错误的自证悟，安置他人于不错误的道上。“具一切有情意，知一切佛陀意，住一切有情意，彼等随心而入。令一切有情意满足，一切有情意喜悦，成就究竟无错谬，一切错谬皆已断。三义无疑之智，一切义利三功德之主。”如是说，随顺有情之意而作利益，也是以佛陀不思议智而作，因此周遍安住于一切有情之意，随顺彼等之心而入于利益众生之事，入后如众生所愿而令其满足喜悦，成办有情之义究竟。而且断除了一切错谬，对于正义、决定义和各种乘的意义，没有怀疑，因为 निश्चित地了知了成就的宗派。成为一切有情义利之功德，身语意三功德之主。于此中也说：“安住一切佛陀意，一切佛陀身广大，也是一切佛陀语。”如是显现。又因为以了知因，而成就殊胜果。“五蕴义及时三世，一切刹那皆分析，一刹那顷成正觉，执持一切佛陀性，
English
It has completely abandoned the twenty afflictions, as well as all the sufferings of the secondary afflictions and the seeds of habit. How does it possess the excellent means and wisdom? "Great compassion, wisdom, and means, benefiting sentient beings, acting for the benefit of others, abandoning all thoughts, causing the meaning of consciousness to cease." As it is said, possessing great compassion, it does not abide in the extreme of peace; possessing great wisdom, it does not abide in existence or samsara; with such means, it benefits sentient beings. Then, will it not become one who clings to characteristics? Thought is clinging to characteristics in objects; abandoning this thought, and realizing that contaminated consciousness is unborn, therefore there is no fault in that. Thus, in order to place others on the unerring path with unerring self-realization, "Possessing the minds of all sentient beings, knowing the minds of all Buddhas, abiding in the minds of all sentient beings, they enter in accordance with their minds. Satisfying the minds of all sentient beings, delighting the minds of all sentient beings, accomplishing the ultimate without error, all errors are completely abandoned. The wisdom without doubt in the three meanings, the lord of all benefit, the three qualities." As it is said, acting for the benefit in accordance with the minds of sentient beings is also done through the inconceivable wisdom of the Buddhas, therefore it pervades and abides in the minds of all sentient beings, entering into the benefit of beings in accordance with their minds, and after entering, it satisfies and delights them as they wish, accomplishing the ultimate benefit of sentient beings. Moreover, having abandoned all errors, there is no doubt about the meaning of the direct meaning, the definitive meaning, and the meanings of various vehicles, because it निश्चितly knows the established tenets. It becomes the quality of benefit for all sentient beings, the lord of the three qualities of body, speech, and mind. In this also it is said: "Abiding in the minds of all Buddhas, the body of all Buddhas is vast, it is also the speech of all Buddhas." Thus it appears. Furthermore, because by knowing the cause, the supreme fruit is accomplished. "The five aggregates, the meaning, the three times, all moments are analyzed, in one moment becoming perfectly enlightened, holding the nature of all Buddhas,
Chinese
无处身乃是身之最胜，身的边际是证悟者，诸色种种显现之光辉，大宝珍贵之顶饰。如是说。于因之时，若以三时之刹那分解五蕴，则可分差别，成为外道之主等。于果之时，证悟彼性，非有次第，故刹那亦可成佛。此乃对于业缘与根器殊胜者，断除造作之戏论，如是修习真如，则示现近道。彼亦断除造作之戏论者，如是说：非以殊胜智慧所摄持，具有阶梯之道之善，亦生于天界天人与人中，不得无生死之地。如是也。又，诸佛之自性平等，以悲心行利益众生之事亦平等，然行事之方式不平等，身量与寿命，以及仪轨与种姓，显现不平等。又，示现执持自性无生。法身无有漏之身，然由彼之加持，圆满受用身乃是身之最胜而生。由了悟一切身之边际为无生，故种种化身生起为利益众生之光辉，如如意宝般满足希求，故称为殊胜。称为乔朵。称为花朵。又，圆满受用身具有五种决定，即形相决定、处所决定、眷属决定、法决定、时间决定。化身则形相不定、处所不定、眷属不定、法不定、时间不定。现在将以成所作智之门，宣说妙吉祥智慧萨埵之名号，彼之事业之因为何？诸佛所证悟，诸佛无上菩提。如是等说，法身无二乃是诸佛所证悟之自性，乃是大法，证悟彼法乃是诸佛之无上菩提。密咒所生无有智慧，大密咒乃三族性，密咒生起一切义，大明点无有文字，大空性具有五字，明点空
English
The body without a place is the supreme of bodies; the limit of the body is the realized one. The splendor of various appearances of forms, a great jewel, a precious crest. Thus it is said. At the time of the cause, if the five aggregates are broken down by the moments of the three times, then the distinctions are divided, becoming the lords of the heretics, and so on. At the time of the result, realizing that very nature, not having a sequence, one becomes a Buddha even in a moment. This is for those who have excellent karma and faculties, cutting off the elaboration of effort. By meditating on suchness, the path is shown to be near. Moreover, cutting off the elaboration of effort is as follows: Without being grasped by supreme wisdom, even the virtue of a path with steps, one is born as gods and humans in the higher realms, but one does not attain the state without birth and death. So it is. Furthermore, the nature of all Buddhas is equal; their compassionate deeds for the benefit of beings are also equal. However, the manner of their actions is not equal; their body size, lifespan, conduct, and lineage appear to be unequal. Moreover, they manifest holding the unborn nature. The Dharmakaya has no body with outflows, but from its blessings, the Sambhogakaya, the supreme of bodies, arises. From realizing the limit of all bodies as unborn, various Nirmanakayas arise as the splendor of beings, like a wish-fulfilling jewel, fulfilling desires, hence it is called excellent. It is called Choto. It is called a flower. Furthermore, the Sambhogakaya possesses five certainties: certainty of form, certainty of place, certainty of retinue, certainty of dharma, and certainty of time. The Nirmanakaya has uncertain form, uncertain place, uncertain retinue, uncertain dharma, and uncertain time. Now, through the door of the wisdom of accomplished activity, the name of Manjushri Wisdom Sattva will be shown. What is the cause of his activity? That which is realized by all Buddhas, the unsurpassed enlightenment of the Buddhas. Thus it is said, the non-dual Dharmakaya is the nature to be realized by all Buddhas, it is the great Dharma, and realizing that is the unsurpassed enlightenment of the Buddhas. There is no wisdom arising from secret mantras. The great secret mantra is of the three families. The secret mantra generates all meanings. The great bindu has no letters. The great emptiness has five letters. Bindu emptiness.
Chinese
将六者融化的八分之一降至心间法轮。将其融化的二分之一降至脐间化身轮。将其一半降至秘密安乐轮。于二失二同时之际认知之。又再三串习，最终对其执着也稍稍脱离。将证悟无字大明点。又如是说：甚深解脱四，为利根者宣说。如轮般旋转，为钝根者所知。如是出现。如是修习，则无分别念之支分，超越言说之算计。殊胜三摩地如四禅天之三摩地。自己也具有，也知晓他人三摩地禅定之支分。即于欲界，也知晓胜观较多之禅定。于无色界，也知晓止住较多之禅定。于色界，也知晓止住胜观双运之禅定。如是，四禅有十八支分。初禅亦有五支分，即：寻、伺、喜、乐、一心。二禅亦有四支分，即：喜、乐、内净、一心。三禅有五支分，即：舍、念、正知、乐、一心。四禅亦有四支分，即：舍清净、念清净、非乐非苦受清净、一心。彼等尊者亦知晓。其他如勇健行三摩地、宝印三摩地、狮子奋迅三摩地、名为月幢吉祥之三摩地等，一百零一种三摩地也知晓。且知晓有情之意乐、随眠、生处之相续之总集。若问报身之表征为何？三摩地有身，身之胜妙。圆满报身一切。
English
The one-eighth of the melting of the six is lowered to the heart Dharma wheel. Half of its melting is lowered to the navel emanation wheel. Half of it is lowered to the secret bliss-guarding wheel. Recognize it at the time of two losses and two equalities. By repeatedly familiarizing oneself with it, eventually even the attachment to it is slightly detached. One will realize the great bindu without letters. It is also said like this: The four profound liberations are explained for the benefit of the sharp-witted. To make it revolve like a wheel is to be known for the benefit of the dull-witted. Thus it appears. By meditating in this way, there are no branches of conceptual thought, and it transcends the calculations of speech. An excellent samadhi is like the samadhi of the gods in the four dhyanas. One's self also possesses it, and one also knows the branches of others' samadhi dhyana. That is, in the desire realm, one also knows the dhyana in which insight is greater. In the formless realm, one also knows the dhyana in which abiding is greater. In the form realm, one also knows the dhyana in which abiding and insight are combined. Thus, the four dhyanas have eighteen branches. The first dhyana also has five branches, namely: investigation, analysis, joy, bliss, and one-pointedness of mind. The second dhyana also has four branches, namely: joy, bliss, inner clarity, and one-pointedness of mind. The third dhyana has five branches, namely: equanimity, mindfulness, awareness, bliss, and one-pointedness of mind. The fourth dhyana also has four branches, namely: complete purity of equanimity, complete purity of mindfulness, complete purity of feeling that is neither pleasure nor pain, and one-pointedness of mind. These are known by the venerable one himself. Furthermore, he knows one hundred and one samadhis, such as the samadhi of courageous conduct, the samadhi of the precious seal, the samadhi of the lion's leap, and the samadhi called "Glorious Moon Banner". And he also knows and understands the dispositions, latent tendencies, and the aggregates of the continuum of the place of birth of beings. Now, what is the symbol of the Sambhogakaya? Samadhi embodied, the best of bodies. The complete enjoyment body, all.