English
I. Therefore, it is said that those who have not studied have no opportunity to realize the secret mantra. Therefore, by studying the meaning of the three pitakas, one sees the secret mantra. In the Guhyagarbha Tantra, it says: The arrangement of the grounds is the path to the Guhyagarbha. Also, it says: The definite emergence of the four vehicles abides in the fruit of one vehicle. Also, in the *Namasamgiti*, it says: The definite emergence of the three vehicles abides in the fruit of one vehicle. Therefore, what is the method of abiding in the vehicle of cause and effect? For example, like the king of mountains, for the supreme mountain, there is the analogy of the differences in height and depth surrounded by seven mountains and iron fences; for the wheel-turning king, there is the analogy of the king surrounded by castles and so on, ministers, and subjects in order. In order, the lower ones are like retinues, vessels, and road steps. When suppressing the meaning of the text, in the explanation of the vehicle, there is also the analogy of the steps of a ladder, and the analogies of horses, cattle, and donkeys, and the analogy of a house with many doors are extensively shown. Therefore, in the Guhyagarbha Tantra, it says: The Vinaya, Sutra, Abhidharma, and vows, practices, and accomplishments, and the tantras of body, speech, and mind, are widely known in the ten directions, emanating from the Guhyagarbha Tantra. This self-nature Guhyagarbha is the source of all pitakas and tantras, and it is definitely established. Therefore, symbolizing with the three analogies of purifying the vessel, filling it with essence, and tasting the flavor, the asceticism, cleanliness, pure conduct, abandonment, and actions of body, speech, and mind of the Shravakas are mainly like a vessel. Vinaya, Intention, and Secret, these are the three outer tantra sections. Kriya is mainly about taming the three of body, speech, and mind; Upaya is mainly about samadhi, therefore it is intention; Secret is Yoga, the three secrets of Dharmata, emptiness. Conduct is mainly about taking cleanliness, which is in accordance with Vinaya. On top of that, practicing the three of body, speech, and mind as body, speech, and mind is like filling it with essence. Relying on such meaning, the nature to be obtained is the nature of mind, the self-nature of samsara and nirvana without distinction, the three of Samantabhadra, uninterrupted, unattached, and without distinction, are spontaneously accomplished, and it is not other than the above meaning, it appears there.
Chinese
所有这些法，虽然不是从大自在天而来的其他人所认为的自性，没有因果，但如果依赖于下者，则显现为果实一般，就像品尝味道一样。将词语颠倒，所谓“显现”，即是显现的论藏。作为基础的法，蕴、界、处等的各种名相，根、支分、近支等细微地进行辨别。在此，像这样具有智慧的，如同容器一般。所谓“身”，即是玛哈瑜伽，似乎是通过询问、接受、细微、不细微、发展来显示。五蕴显现而不执著于五部，五大显现而不执著于五母，界和处如实了知是勇士和明妃的自性。从一开始就处于这样的状态中，在三时中无有迁变地安住，这被称为禅修，就像注入精华一样。从那样的状态中，蕴、界、处不混杂，是普贤的自性。完全圆满是善妙的。无有分别，在菩提心中任运成就之时，能所，或者所知和能知无有分别，自证离边离中，如虚空般任运成就，这是究竟，即证悟大圆满的意义，就像品尝味道一样。所谓“经部”，即是区分那个乘的三业的边际，舍弃不善，接受善根的状态中，执持二谛。胜义谛如虚空般安住于等持。之后如幻化般安住，三学成为一体之因，一者生起一者，即是奉为至要，如同容器一般。所谓“语”，即是阿努瑜伽，所教清晰易懂。成为所化众生的道路。从因法界的戏论的所有的相中解脱，果是觉性的智慧，内外一切法中自显现。仅仅是显现之时，觉性本身显现为本尊，除此之外没有中间的转变者。因此，法界智慧虽然没有先后次第，但只是说成因果，而以那样的等持为主要，就像注入精华一样。通过那样的门径，无有见地而证悟自性大圆满的意义，就像品尝味道一样。因此，圆满
English
All these dharmas, although not considered by others than the Great Lord as having self-nature, without cause and effect, but if relying on the lower, they appear like a fruit, like tasting a flavor. Reversing the words, the so-called "manifestation" refers to the Abhidhamma Pitaka. As the basis of the dharma, the various terms of the skandhas, dhatus, and ayatanas are distinguished in detail, such as roots, branches, and near branches. Here, those who possess such wisdom are like a vessel. The so-called "body" refers to Mahayoga, which seems to be shown through questioning, accepting, subtle, non-subtle, and development. The five skandhas appear without attachment to the five families, the five elements appear without attachment to the five mothers, and the dhatus and ayatanas are realized as the nature of heroes and heroines. From the beginning, being in such a state, abiding without change in the three times, this is called meditation, like pouring in essence. From that state, the skandhas, dhatus, and ayatanas are unmixed, being the nature of Samantabhadra. Being completely perfect is excellent. Without separation, at the time of spontaneous accomplishment in the Bodhicitta, the object and subject, or the knowable and the knower, are without separation, self-awareness is free from extremes and center, spontaneously accomplished like the sky, this is the ultimate, that is, realizing the meaning of Dzogchen, like tasting a flavor. The so-called "Sutra Pitaka" refers to distinguishing the boundaries of the three karmas of that vehicle, abandoning non-virtue, and in the state of accepting virtue, holding the two truths. The ultimate truth is like the face of the sky, abiding in equanimity. Afterwards, abiding like an illusion, the three trainings become the cause of unity, one arising from the other, which is held as essential, like a vessel. The so-called "speech" refers to Anuyoga, the teachings are clear and easy to understand. Becoming the path for those to be tamed. From the cause, the dharmadhatu is free from all the signs of proliferation, the fruit is the wisdom of awareness, self-appearing in all inner and outer dharmas. At the moment of appearance, awareness itself appears as a deity, and there is no intermediate transformer other than that. Therefore, although the wisdom of dharmadhatu has no sequential order, it is only spoken of as cause and effect, and taking that samadhi as the main thing is like pouring in essence. Through that gateway, realizing the meaning of self-nature Dzogchen without seeing, is like tasting a flavor. Therefore, perfect
Chinese
对于伟大的本性来说，所有究竟的法，其真实性，自证的智慧，连微小的偏执或未成立的状态中执着的微尘也不存在。完全耗尽，远离边际和中心，在自然成就的状态中，一切法都汇集于此，并且从中显现，远离执着，远离部分和众多。这被称为“心”。像这样，为了说明因果乘的汇集方式，这里宣说了九乘。因乘汇集为三，果位汇集于何处是不可分割的自性。还有，如同上师一样，将三藏汇集在一起的观点，如同将国王汇集于民众之中，为了了解这些方面。我的上师，吉祥逝者仁波切如是说。因此，密咒在很大程度上是报身的教法，而名相（或特征）仅仅是化身摄受的教法。那么，密咒存在于表达的范畴，词语的集合中，而报身并非在所有情况下都宣说，因为对菩萨眷属说：“如来不说殊胜语。”因此，导师和教法并不具备。如果这样说，伟大的报身远离言说，从法身的境界中不动的安住，仅仅是调伏者的显现。为了净化菩萨们的所知障，以身说法的方式也是调伏者的显现。因此，从调伏者的角度来说，说法并不矛盾。此外，清净显现本身是共同的报身，而这里是五部不分的第六者的自性。因为是伟大的圆满受用身，从不间断和不执着的角度来说，轮回和涅槃二者的享受也圆满了。如果这样解释，从调伏者的显现的角度来说，说法并不矛盾。从第六者的任运成就身的行为来看，每一个毛孔中，都有无数的化身、导师、眷属和调伏者，遍布十方无有穷尽。正如《总集经》的“话题”和《意集经》的“开启话题”章节中所说。以及《秘密藏续》的共同基础章节中所说：“一切如来之身语意皆从金刚中生。”
English
For the great nature, the ultimate meaning of all dharmas, its suchness, self-aware wisdom, not even the slightest trace of clinging or attachment, not even a speck of clinging in an unestablished state, exists. It is completely exhausted, free from edges and center, and in the spontaneously accomplished state, all dharmas gather there, and from there, appearances arise, free from grasping and free from parts and multiplicity. This is called "Mind." Like this, to explain the way of gathering the vehicles of cause and effect, here the nine vehicles are taught. The causal vehicle is gathered into three, and the nature of where the result is gathered is indivisible. Also, like the previous masters, those who hold the view of gathering into the three pitakas are like gathering a king into the populace, so that their aspects may be known. My lama, the precious Sugata, said so. Therefore, mantra is largely the teaching of the Sambhogakaya, while the characteristics are solely the teaching of the Nirmanakaya's gathering. Now, mantra exists in the category of expression, in the collection of words, but the Sambhogakaya does not speak in all ways, because to the assembly of Bodhisattvas, "The Tathagata does not speak the supreme word." Therefore, the teacher and the teaching are not complete. If it is said like that, the great Sambhogakaya, being free from expression, remaining unmoving in the state of the Dharmakaya, is merely the appearance to be tamed. To purify the obscurations of knowledge of the Bodhisattvas, the way of teaching the Dharma through the body is also the appearance to be tamed. Therefore, from the perspective of those to be tamed, teaching the Dharma is not contradictory. Furthermore, pure appearance itself is the common Sambhogakaya, and here it is the nature of the sixth, inseparable from the five families. Because it is the great Enjoyment Body, from the perspective of being unceasing and unfixated, the enjoyment of both samsara and nirvana is also complete. If it is explained like this, from the perspective of the appearance of those to be tamed, teaching the Dharma is not contradictory. From the activity of the spontaneously accomplished body of the sixth, from each and every pore, emanate countless Nirmanakayas, teachers, retinues, and those to be tamed, reaching limitlessly in the ten directions, as it comes from the chapter on "Topic" in the Kun Dus and the chapter on "Initiating the Topic" in the Gong Dus. And from the common base chapter of the Guhyagarbha Tantra, "The body, speech, and mind of all the Tathagatas arise from the Vajra."
Chinese
因此，身语意金刚无别即为第六身。因此，所有化身的事业，都是第六身的不灭之力的显现，以及所化众生的显现，二者于刹那间任运成就而安住。因此，所化众生有多少，能调伏者就显现多少。当所化众生轮回的一切都任运成就为自生的智慧时，就没有所化众生了。因为没有所化众生，所以也没有依赖于所化众生的能调伏者。因此，因为脱离了“佛”这个施设的基础，所以连名言也不成立。虽然依靠依赖，名言不住留，但自性任运成就之身却没有断灭。然而，在所化众生的共同显现中显现，就像镜中的影像一样。那也是远离来去和舒卷，就像水中的月亮一样。不是在外境中成立，而是自心显现于彼处。然而，虽然对于第六身来说，以语言宣说是不灭的，但第六身的随行眷属都是已经到达道之终点的人，所以远离了以语言调伏的众生。因此，以面容和镜子的方式来显示的密意，在眷属的觉性中任运成就，当密意变得无别时，就说是从不灭的角度来显示。从显现的方式来说，就说是报身语如镜子。从证悟到达终点的角度来说，就说是法身语如虚空。像那样的教法，对于开启智慧的眷属天女具德来说，显现的方式是：导师的心性显现为语言、化身、经函等。对于所化众生的显现来说，也说是汇集者汇集，也说是以普通的语言来书写。因此，经函们降临于智者的屋顶上。要知道从各自的位置显现的方式等等。按照次第来说，说是无法与三藏相比。特别指出所认定的：此论典胜过大小乘。在那之中，从因果二者来说，这里是果。在那之中，从内外二者来说，这是内。在内之中，生起次第玛哈瑜伽，圆满次第阿努瑜伽，以及大圆满阿底瑜伽三者之中，这是玛哈瑜伽。那么，如果这里是玛哈瑜伽，那么下部的乘和