Chinese
同样，满足衣食等需求的三种譬喻并非实有，因为事物并非自性成立。这三种譬喻所对应的对象，也只是各自心识的自显，所显现的福德之体性，即是功德的三种集合。意义是： “稀有奇妙殊胜法。” 意思是，基心智慧的自性，未被轮涅等一切假立之名言所触及，是为稀有。奇妙是，从这自性中，显现五身等二十五种形象，无需任何作为，自然满足众生的需求。殊胜是，无论它利益众生多少，都不存在能作者、所作者等二取之念，甚至连微细的执着也没有。如此这般，任运成就之果位的智慧，是九乘道之行者们修持并最终证得的体性。它并非存在于他处，通过道的威力将其招引而来；也并非存在于其他清净刹土，行者通过道而前往证得；更非通过因缘聚合而成就。正如“依赖方便之智慧”所说，在此乘的修持中，四十二种觉受，如蕴等，并非被舍弃，而是被修持。首先，语之手印，显现为四十二个字母。由此，心之手印，显现为四十二种心之手印的象征。由此，身之手印，显现为四十二种形象。这不间断的显现，即称为方便。依赖于此的智慧是，在语之坛城显现之时，自明觉性本身显现为语，因此远离了显现与空性的边。与此类似，无论修持身语意何种手印，自明觉性本身都是自显现，因此不会产生对显现或空性的执着。依赖于身语意手印之方便的自明觉性，安住于远离一切事物的状态，即是在相续中修持的智慧之自性。如是，在这样的状态中生起。 “果位无杂且圆满，字母轮之地即道。” 意思是，不混杂的果位，且圆满具足。将字母轮的坛城作为道的体性，道已熟悉且习惯，最终证悟的体性即是果位。因此，因与果二者无别，这不可思议的智慧，在任运成就的状态中，自显现而生起。因
English
Similarly, the three examples of fulfilling needs such as clothing and food are not real, because things are not self-established. The objects corresponding to these three examples are also just the self-manifestation of their own minds, and the nature of the manifested merit is the three collections of qualities. The meaning is: "Rare, wonderful, and excellent Dharma." It means that the nature of the basic mind wisdom, untouched by all imputed terms such as samsara and nirvana, is rare. Wonderful is that from this nature, twenty-five forms such as the five bodies appear, and without any action, they naturally fulfill the needs of sentient beings. Excellent is that no matter how much it benefits sentient beings, there is no concept of agent, object, etc., and not even the slightest attachment. In this way, the wisdom of the spontaneously accomplished fruit is the nature that the practitioners of the nine vehicles cultivate and ultimately realize. It does not exist elsewhere, and is drawn by the power of the path; nor does it exist in other pure lands, and the practitioner goes there through the path to realize it; nor is it achieved through the aggregation of causes and conditions. As the saying goes, "The wisdom that relies on skillful means," in the practice of this vehicle, the forty-two experiences, such as the aggregates, are not abandoned, but are cultivated. First, the mudra of speech appears as forty-two letters. From this, the mudra of mind appears as forty-two symbols of the mudra of mind. From this, the mudra of body appears as forty-two forms. This uninterrupted manifestation is called skillful means. The wisdom that relies on this is that when the mandala of speech appears, self-awareness itself appears as speech, so it is away from the extremes of appearance and emptiness. Similarly, no matter which mudra of body, speech, or mind is practiced, self-awareness itself is self-manifesting, so there is no concept of grasping at appearance or emptiness. The self-awareness that relies on the skillful means of the mudras of body, speech, and mind, abides in a state of being away from all things, which is the nature of wisdom cultivated in the continuum. Thus, it arises in such a state. "The fruit is unmixed and complete, the ground of the letter wheel is the path." It means that the unmixed fruit is complete and fully possessed. Taking the mandala of the letter wheel as the nature of the path, the path is familiar and habitual, and the nature of the ultimate realization is the fruit. Therefore, the cause and effect are inseparable, and this inconceivable wisdom arises spontaneously in the state of spontaneous accomplishment. Cause
Chinese
因为没有被染污的缘故，智慧界性的如是性。 像这样等等，身语意的坛城自性，不是从自证之外的其他地方所能寻到的，这是殊胜的智慧。它不像下等的智慧那样，是离戏的边，而是自明的体性，安住于不灭的自性中，因此是三界中的平等性界。所谓如是性，是无而无尽，空而生一切的体性，具有这种体性的界，是自证自明，本来任运成就的自性，是心的法性，即觉性本身。因为从中没有境和有境，所以不是从其他地方所能寻到的，因此是“性”。 “成为方便的印契的缘故。” 所谓任运成就的智慧，本来就是自显不灭的妙力，显现为各种方便。印契不是心的法性之外的东西，而且是它的印证，所以在显现的当下，不是觉性之外的东西，所以称为印契。所谓“成为”，是指在那时，远离了能显、所显、因、果的造作，就像从疾病中痊愈一样，成为一种名称。 “因为是那样的理由，智慧即是享用智慧。” 所谓任运成就的智慧，在显现的究竟圆满时，从自生的智慧中，道路与果的究竟圆满智慧不混杂，并且完全圆满，在果不可思议的智慧中自显。对于因果、或意义的标志、或所知能知都不存在的自性，不超越它，就称为享用。 所谓享用，难道没有变成二取吗？“智慧享用本身也积聚。” 意思是，从上面所说的智慧中享用智慧，仅仅是变成了任运成就的大智慧。所谓“积聚”，是指从轮回中解脱，获得佛陀的果位，清净显现，或者像道路圆满一样，所有的概念执着都像天空一样不显现事物，所有的概念都清净，就称为积聚。那些执着从根本上就无法寻到。经部中也说：“远离一切概念就是薄伽梵。”如果认为积聚就不能利益众生，那么，显示利益众生显现的体性是：胜者显现救护者。
English
Because it is not stained by conditions, the Suchness of the Wisdom Realm. Like this and so on, the mandala of body, speech, and mind itself, which cannot be found anywhere other than from self-awareness, is the supreme wisdom. It is not like the lower wisdom, which is like the extreme of non-elaboration, but the nature of self-clarity abides in the essence of non-cessation, therefore it is the realm of equality among the three realms. The so-called Suchness is the nature of being without end, emptiness from which all arises, and the realm possessing this nature is self-aware and self-illuminating, the self-nature that is spontaneously accomplished from the beginning, which is the Dharma-nature of the mind, awareness itself. Because there is no object or subject in it, it cannot be found elsewhere, therefore it is "-ness." "Because it has become the Mudra of means." The spontaneously accomplished wisdom itself is the unceasing power of self-appearance from the beginning, appearing as various means. The Mudra is not something other than the Dharma-nature of the mind, and it is the seal of it, so in the very moment of appearance, it is not other than awareness, therefore it is called Mudra. "Becoming" means that at that time, it is free from the effort of the appearing, the appeared, cause, and effect, and it becomes a term like being healed from a disease. "Because of such a reason, wisdom enjoys wisdom." The spontaneously accomplished wisdom, at the culmination of its manifestation, from the self-born wisdom itself, the wisdom of the ultimate perfection of the path and the result are unmixed and completely perfect, and it appears as the inconceivable wisdom of the result. For the nature in which cause and effect, or the sign of meaning, or the knowable and the knower do not exist, not transcending it is called enjoyment. So-called enjoyment, hasn't it become dualistic grasping? "The enjoyment of wisdom itself also accumulates." It means that from the wisdom mentioned above, enjoying wisdom, it merely becomes the great spontaneously accomplished wisdom. The so-called "accumulation" refers to the liberation from Samsara, the attainment of the fruit of Buddhahood, the manifestation of purity, or like the completion of the path, all conceptual fixations do not appear as objects like the sky, all concepts are purified, which is called accumulation. Those fixations cannot be found from the root. It is also said in the Sutras: "Separation from all concepts is the Bhagavan." If it is thought that accumulation cannot benefit beings, then, showing the nature of the appearance of benefiting beings is: the Victorious One manifests as the protector.
Chinese
等。所谓“佛陀显现”，是指为应化有情六道众生所显现的佛陀化身，通过十二行事业利益众生，身语意的事业不可思议地在所化众生面前显现。由此，救护三界所化众生脱离恶趣和轮回，宣说一切珍贵的三藏教法，以及示现加持也是如此。所谓“示现加持”，是指为无漏所化众生示现法身的加持。报身佛也如化身佛一般不以语言示教，而是以身和意的加持来清净所知障，宣说佛法。正如“也是如此”所说，以三摩地来清净所知障，并将之与果位结合，利益所化众生，具有无碍的能力，利益众生也如化身佛一般，是显空无别的状态。以行事能力的威光，是指化身佛能以语言的方式行利益众生之事，能从恶趣和轮回中救度，并将之与善趣和解脱结合。报身佛以身和意的方式，清净安住于地者之业障，并使其更上一层楼，最终与果位结合的身语意三者是觉性自显的威光。所谓“幻化”，是指显现却无自性，无自性却显现，如同变戏法者牵引观看者的眼识一般。二身所作的利生事业，以显空无别的幻化，使所化众生与能化众生及处所都无别，于自性中自娱，于此任运成就利生事业之时，所谓“金刚坚固”，是指事业的自性是无为法，体性是所化众生、能化众生和事业都无别，因此无生灭，是金刚之身，于三时中不变，是坚固，胜于下乘之佛。所示现的意是法身，如“远离上下、一和多”等。此处所示现的是果位的法身自性，如上文“十方四时现证”等，示现了刹土和宫殿等。是相应的智慧自显现。
English
Etc. The so-called "Buddha Manifestation" refers to the Buddha's manifested body appearing to the six realms of sentient beings to be tamed, benefiting sentient beings through the twelve deeds. The deeds of body, speech, and mind are inconceivable and manifest before the sentient beings to be tamed. Thus, saving the sentient beings of the three realms from evil destinies and samsara, and proclaiming all the precious Tripitaka teachings, as well as demonstrating blessings, are also the same. The so-called "demonstrating blessings" refers to demonstrating the blessings of the Dharmakaya to the untainted sentient beings to be tamed. The Sambhogakaya Buddha also does not teach through language like the Nirmanakaya Buddha, but uses the blessings of body and mind to purify the obscurations of knowledge and proclaim the Dharma. As the saying "also the same" indicates, using samadhi to purify the obscurations of knowledge and combining it with the fruition, benefiting the sentient beings to be tamed, possessing unimpeded abilities, and benefiting sentient beings is also like the Nirmanakaya Buddha, which is the state of non-duality of appearance and emptiness. With the radiance of the ability to act, it means that the Nirmanakaya Buddha can perform the actions of benefiting sentient beings through language, can save them from evil destinies and samsara, and combine them with good destinies and liberation. The Sambhogakaya Buddha, through body and mind, purifies the karmic obscurations of those who dwell on the earth, and makes them rise higher and higher, and ultimately the three aspects of body, speech, and mind that combine with the fruition are the radiance of self-manifesting awareness. The so-called "illusion" means that it appears but has no self-nature, and has no self-nature but appears, just like a magician attracting the consciousness of the viewer's eyes. The activities of benefiting beings performed by the two bodies, with the illusion of non-duality of appearance and emptiness, make the sentient beings to be tamed and the sentient beings who tame them and the places indistinguishable, and they enjoy themselves in their own nature. At the time when the activities of benefiting beings are spontaneously accomplished, the so-called "Vajra Steadfast" means that the nature of the activities is unconditioned, and the essence is that the sentient beings to be tamed, the sentient beings who tame them, and the activities are all indistinguishable, therefore there is no birth or death, it is the Vajra body, unchanging in the three times, it is steadfast, and it is superior to the Buddhas of the lower vehicles. The intention shown is the Dharmakaya, such as "separated from above and below, one and many," etc. What is shown here is the self-nature of the Dharmakaya of the fruition, such as the above "manifestly realized in the ten directions and four times," etc., showing the Buddha-fields and palaces, etc. It is the corresponding wisdom self-manifesting.