Chinese
自性是不灭的。处于无明状态时，也显现为好像是断灭。在真实的状态中，断灭和不灭二者没有分别。第二，与解脱道结合，断灭和不灭没有分别，是远离行境的。第三，在方便道中，与父母的乐受结合，生起的乐受是不灭的。那个乐受好像是先前的断灭了，所以一切都断灭。先前的乐受和后来的乐受，显现为前后没有间断，是不灭的。那是愿入菩提心。第四，与报身结合，世间和出世间的受用，没有任何断灭地享受，所以称为受用圆满身。分类是：诶玛吙，稀有奇妙之法！其中的诶玛吙是惊叹之意，惊叹什么呢？密咒的行为本身显现为奇妙的五种智慧，那本身就是大乘秘密玛哈瑜伽的法，所以是奇妙之法。圆满佛陀的一切秘密！意思是，那本身就是圆满五身的佛陀的一切续和自性，因此，以它不是庸俗的行境之义，称为一切秘密。指示所缘境：无住之中一切住！意思是，平等性的智慧是，一切法都领会为平等性，因此，在自和他处也不住。那么，如果什么处都不住的话，是什么呢？也周遍于一切事物和相状而住。差别是：住即无住！意思是，如果这样证悟住，那么，无住就是平等性的智慧本身。谁证悟了那个，那个人就称为发心者。再者，平等性的智慧有四种，第一，基础是心性本身：心性本身的体性是不住在任何地方。没有证悟心的状态时，住在六道众生的身体上。那样住即是无住。第二，在解脱道中，证悟自心远离能取所取的平等性。第三，与方便道结合，在与父母的乐受结合时，四喜明点降临的时候，那个喜本身以不住在心境中的方式，心安住在自明之中，就是安住菩提心。
English
The nature is imperishable. When in a state of ignorance, it also appears as if it is extinguished. In the true state, extinction and non-extinction are indistinguishable. Secondly, in relation to the path of liberation, extinction and non-extinction are indistinguishable, being free from the sphere of action. Thirdly, in the path of means, the bliss arising from the union of father and mother is imperishable. That bliss appears as if the previous one has ceased, so everything ceases. The previous bliss and the subsequent bliss appear to be continuous, which is non-cessation. That is the aspiration and entry into Bodhicitta. Fourthly, in relation to the Sambhogakaya, since there is no cessation of enjoyment of worldly and transcendental enjoyments, it is called the body of perfect enjoyment. The divisions are: Emaho, wonderful and marvelous Dharma! The Emaho is amazement. What is amazing? The practice of secret mantra itself appears as the five wondrous wisdoms, and that itself is the Dharma of the Great Vehicle Secret Mahayoga, so it is the marvelous Dharma. The secret of all perfect Buddhas! That itself is the continuum and essence of all Buddhas perfected in the five bodies, so it is called the secret of all because it is not an object of ordinary practice. Indicates the object of focus: From non-abiding, all abide! The wisdom of equality is that all dharmas are understood as equality, therefore, there is no abiding in self or other. So, if it does not abide anywhere, what is it? It also abides pervading all things and characteristics. The distinction is: Abiding is non-abiding! Thus, if one realizes abiding, then non-abiding is the wisdom of equality itself. The person who realizes that is called the one who generates the mind [of enlightenment]. Furthermore, there are four aspects of the wisdom of equality: First, the basis is the nature of mind itself: The nature of mind itself does not abide anywhere. When the nature of mind is not realized, it abides in the bodies of the six realms of beings. Thus, abiding is non-abiding. Second, on the path of liberation, it is the realization of the equality of one's own mind, free from grasping and clinging. Third, in conjunction with the path of means, in the bliss of father and mother, when the bindus of the four joys descend, that joy itself, in a way that does not abide in the object of mind, the mind abides in its own clarity, which is abiding Bodhicitta.
Chinese
末尾词。 如果与基础、道、果相结合，当抓住众生执着于事物和表相且不滞留的部分进行证悟时，就称之为现证菩提之身。分类如下： “唉玛，稀有奇妙之法！”其中的“唉玛”是稀有的意思。对什么稀有呢？对这奇妙隐秘之法感到稀有。 “圆满佛陀众生的秘密。”那么这是谁的行境呢？是圆满佛陀众生的秘密。 所缘： “无所缘中缘一切。”如此说，个别自证智，因为证悟到诸法总相的体性是空性且无我，所以对轮回的边际无所缘。又因为了知自相不混杂，所以对寂灭的边际也无所缘。像这样，仅仅显现时，因为了知总相和自相，所以对一切都无所缘。 差别： “于所缘中即无缘。”如此说，像这样，谁能证悟总相和自相、所缘和能缘无二无别，那就是发起个别自证智之心。 个别自证智有四种：第一，与因——有情众生相结合，就是心性了知总相和自相不混杂。 第二，与解脱道相结合，就是心的自性是无所缘，相状是有所缘，像这样，仅仅显现时，所缘和无所缘无二无别。 与方便道相结合，从一个安乐的智慧中，由于体验的显现而缘于低劣的劣处，相比前者更希求后者，就称为希求菩提心。 与基础、道、果三者相结合，当具备法身、报身、化身三身时，化身为了利益众生而自然或不由自主地显现，因此，化身利益众生不可估量，事业各不相同，作用无处不在，就如此安立。 分类如下： “唉玛，稀有奇妙之法！”其中的“唉玛”是寂静且稀有的意思。对什么感到稀有呢？即使被其他宗派诽谤，自己也能生起不共成就之法，因此感到稀有。 “圆满佛陀众生的秘密。”如此说，那
English
End words. If combined with the base, path, and fruit, when grasping the part where sentient beings are attached to things and appearances without dwelling, and realizing it, it is called the Manifest Enlightenment Body. The divisions are as follows: "Ema, wondrous and marvelous Dharma!" The "Ema" here means wondrous. What is wondrous about it? It is wondrous about this secret and marvelous Dharma. "The secret of all perfect Buddhas." Then whose realm is this? It is the secret of all perfect Buddhas. The object of focus: "From no object of focus, focus on everything." Thus, the individual discriminating wisdom, because it realizes that the nature of the general characteristics of all phenomena is emptiness and selflessness, has no object of focus on the edge of samsara. Moreover, because it knows its own characteristics without mixing, it has no object of focus on the edge of nirvana. In this way, when it merely appears, because it knows the general and individual characteristics, it has no object of focus on everything. Distinctions: "In the object of focus itself, there is no object of focus." Thus, whoever realizes that the general and individual characteristics, the object of focus and the act of focusing, are inseparable, that is the arising of the mind of individual discriminating wisdom. There are four types of individual discriminating wisdom: First, when combined with the cause—sentient beings, it is the mind itself knowing the general and individual characteristics without mixing. Second, when combined with the path of liberation, the nature of the mind is without an object of focus, and the appearance is with an object of focus. In this way, when it merely appears, the object of focus and the absence of an object of focus are inseparable. When combined with the path of means, from one blissful wisdom, due to the appearance of experience, focusing on the inferior and lower aspects, and desiring the latter more than the former, it is called the mind of aspiring to enlightenment. When combined with the three aspects of base, path, and fruit, when possessing the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya, the Nirmanakaya naturally or involuntarily arises for the benefit of sentient beings. Therefore, the Nirmanakaya benefits sentient beings immeasurably, with different activities and ubiquitous functions, and is thus established. The divisions are as follows: "Ema, wondrous and marvelous Dharma!" The "Ema" here means peaceful and wondrous. What is wondrous about it? Even if it is slandered by other schools, it can generate uncommon accomplishments, and therefore it is wondrous. "The secret of all perfect Buddhas." Thus,
Chinese
尼字圆满化身，伊字圆满报身，空界甘露明点法身圆满，心髓气自性身圆满。由此遣除无明，增长智慧。是四身一切秘密之义，故为秘密。所缘：无有来去而有来和去。如是。成所作智是无有生入和来去的。那么在任何地方都没有来去吗？不是的。因为这无有来去的智慧，像这样周遍安住于一切事物和相状，所以来和去只是假立而已。差别：来去之中无有来去。如是。像那样周遍一切，也本来就安住，所以在来去之中无有来去。如果证悟了那个，显现为心和心的也是那个。在成所作智中生起心就是那个。如果在道的途径中结合，明点向上逆转的喜悦虽然有来去，但在意义的体性上没有任何来去。༈。成所作智有四种。第一，如果与基础心性结合，认为心是有来去的，从无明中返回是法相。远离意的分别执着是法性。那两者无别是基础。如果在解脱道中结合，从胜义谛无有来去中，在世俗谛中也只是如幻化般显现为有来去。像那样仅仅是显现，胜义谛和世俗谛无有差别，所以称为无有来去。第四，如果与果位身结合，像那样化身虽然做着利益有情的事情，但因为不像有情那样有生有死，所以称为金刚身。因此，法身不是什么都没有，不像其他东西一样，而是报身不阻碍任何安乐和广大的功德而受用。圆满正觉身是，虽然报身受用任何安乐，但不像有情那样执着和安住于事物和相状，所以是圆满正觉。化身在做利益有情的事情时，不将慈悲和慈悲的对境视为不同。像那样做事情本身，不像有情那样没有来去，仅仅是金刚身。像那样理解就是要生起菩提心。
English
The syllable "ni" completes the Nirmanakaya. The syllable "i" completes the Sambhogakaya. The essence of the elements, the nectar bindu, completes the Dharmakaya. The heart essence, the wind, completes the Svabhavikakaya. Through this, ignorance is cleared away, and wisdom increases. Because it is the secret meaning of all four kayas, it is secret. Object of focus: From the absence of going and coming, there is going and coming. Thus, the wisdom of accomplishing activities is without arising, entering, going, and coming. So, is there no going and coming anywhere? No. Because that wisdom without going and coming pervades and abides in all things and characteristics in this way, going and coming are merely imputed. Distinction: In the very going and coming, there is no going and coming. Thus, that which pervades everything also abides from the beginning, so it is said that in the very going and coming, there is no going and coming. If that is realized, what appears as mind and in the mind is also that. Generating the mind in the wisdom of accomplishing activities is that. If applied to the path of means, the bliss of the bindu reversing upwards, although there is going and coming, in the essence of the meaning, there is no going and coming at all. ༈. There are four aspects to the wisdom of accomplishing activities. First, if combined with the ground of mind itself, turning away from the ignorance that considers the mind to have going and coming is the characteristic. Being free from the mind's conceptual clinging is the nature. The inseparability of these two is the ground. If combined with the path of liberation, from the ultimate truth of no going and coming, in the relative truth, it also appears as if there is going and coming, like an illusion. In that mere appearance, the ultimate truth and the relative truth are not different, so it is called no going and coming. Fourth, if combined with the fruition of the kaya, although the Nirmanakaya performs the benefit of sentient beings in that way, because it does not have birth and death like sentient beings, it is called the Vajrakaya. Therefore, the Dharmakaya is not nothing, unlike anything else, but the Sambhogakaya enjoys without obstructing any bliss and vast qualities. The Abhisambodhikakaya is such that although the Sambhogakaya enjoys any bliss, it does not grasp and abide in things and characteristics like sentient beings, so it is Abhisambodhi. At the time when the Nirmanakaya performs the benefit of beings, compassion and the object of compassion are not seen as different. The very act of doing things in that way, without going and coming like sentient beings, is only the Vajrakaya. Understanding it in that way is to generate Bodhicitta.
Chinese
关于示现世俗菩提心：从这以下是示现世俗菩提心。这样说之后，眷属们请问。所有如来和所有妃子的眷属也都遍满欢喜。这有两点：在解脱道中，仅仅是出生就没有出生，仅仅是灭亡就没有灭亡，仅仅是存在就没有存在，仅仅是专注就没有专注，仅仅是来去就没有来去。像这样谁证悟了，那就是在五种智慧中生起智慧，并且获得五身。这样说之后，因为对那个意义感到欢喜，所以遍满了所有五种智慧。在方便道中，像这样共同授予秘密灌顶、智慧和般若、以及大乐灌顶，体验到智慧和空性无二无别，如实地播下种子之后，安住在金刚秘密的行列中就是欢喜，主尊和眷属的意趣变得无二无别。从这以下是示现世俗菩提心。之后，所有如来，眷属们请问，与妃子的眷属一起。像这样从导师开始谈论之后，从眷属开始谈论，或者从胜义菩提心之后，示现世俗菩提心。眷属们，如来与佛母等，没有领悟到是这样的，所有众生以四种秘密供养，为了那个意义而生起大悲心，宣说了没有束缚和解脱的教义。说了这个特别的偈颂。这样说，以四种秘密决断的教义是：唉玛吙，本来就是秘密的法。唉玛吙是惊叹的意思，什么呢？所有法成佛了也很惊叹，像这样没有领悟也很惊叹，成佛也不是现在才成佛的样子，本来就是成佛的，没有领悟也不是现在才没有领悟，本来就是没有领悟的。像那样，从一开始就说是秘密的法。万象显现而自性隐秘。这样说，没有领悟那个是隐藏起来的吗？不是的，要领悟的是所有这些显现的万象，因为没有领悟它的自性，所以变成了最大的自性隐秘。