English
Because in the nature of non-existence, there is no decline or deterioration from the path of seeing onwards, therefore, the definition of "Vidyadhara" is established by the three points of "holding the lineage of the Buddha." As it is said in the scriptures: "Mastery, realization, practice hold knowledge, gods and others hold the vajra, not abandoning dharani, they obtain the name." And in the "Lion's Complete Power": "Initially, wherever the place is, ultimately, one goes to that place. Now, one abides in its meaning, in between, one trains the wisdom continuum power." Fourth, the place. Explanation: There is no fixed place for the residence of the Vidyadhara. Why? Because all external appearances, the vessel and its contents, arise as the self-appearance of the nature of mind, awareness. Therefore, any place is suitable. As it is said in the "Stages of the Path": "Appearance is the place held by awareness, awareness appearance has no fixation on the place, the appearance of birth changes with meaning." Second, the Buddhas are of two types: Enumeration: First is the teaching. Explanation: The names of the Buddhas who have accomplished the result of completely performing the activities of abandonment and cultivation of the five paths are: the way of obtaining the result, the Buddha, and the nature of obtaining it, and the names of the result grounds, and the way of seeing the objects to be tamed with wisdom, and the way of compassionately manifesting emanations, and the way of performing the benefit of others, and the way of abiding in the wisdom of intention, these are explained in detail within the seven categories, and should be known. Second, the explanation is in seven aspects: the way of obtaining, the nature, the names, the way of seeing the beings to be tamed, the way of compassionately manifesting emanations, the way of accomplishing benefit without effort, and the state of abiding of intention, liberated from one and many, is shown to be beyond speech and thought. First, the way of obtaining is twofold: Enumeration: First, the way of obtaining self-appearance for one's own benefit. Explanation: Regarding the way of obtaining the result for one's own benefit, it is said in the extensive explanation: For example, like a wish-fulfilling tree that clearly manifests the desired needs of leaves and fruits, and like a wish-fulfilling jewel, whatever is prayed for, various desired needs appear in the manifestation without conceptualization. Although these two examples appear to be real things in appearance, in reality, they do not have even a particle of substance established in their own nature. Then,
Chinese
那么，这是从哪里来的呢？就像是由于每个被调伏者各自的心积累了无量的福德，从而凭借坚定的力量，任何想要的愿望都能实现一样，在基心自性平等的状态中，显现出佛陀的各种功德，因此非常奇妙，心的神变，身语意功德事业五种，或者二十五种等等无量，自生的智慧在自身显现，这些都是奇妙的法。不是从其他地方请来的，也不是有什么东西从别处来到这里，也不是通过任何因缘而获得的。那么，用“彼”字来说明是如何产生的呢？五蕴等等的分别念，以明观为天尊身语意的印记的方式显现，没有阻碍，并且智慧是无自性的。像这样，不二的方便和智慧，恒常依靠自明觉来修持，最终圆满。就像这两个比喻一样，在意义、因、果二者无二显现的状态中，一切佛陀的伟大功德，都是毫不费力、任运自成地自然产生的。第二，为了他利，圆满了道的行持后获得的方式。正直。为了调伏其他众生，获得色身佛陀的方式是：在广大的教证中这样说到：又，做完五道的所有事业后，最终的果实是：获得不生不灭的金刚身第六身，然后以各种化身来利益众生，经续中是这样说的。意思是：最后有者任运成就持明者，以及十一面普光佛，以五身任运成就的佛陀总集形象来灌顶，从而圆满了灌顶的意义。与本师金刚持的身无二无别地成佛后，对于能够领悟密咒的显现来说是报身，对于不能领悟的人来说，在他们的显现中，身金刚、语金刚、意金刚三者无二无别，从这之中，化身六能的自在者，也就是主要显现者，以应机调伏的方式利益众生。特别是人间的能仁，以圆满道之行持而示现成佛的方式，为了对治众生八万四千种烦恼，宣说了八万四千种法门，这就是利益众生的事业的详细阐释，是秘密的精
English
Then, where did this come from? Just as due to each individual being tamed accumulating immeasurable merit through their own minds, thereby through the power of steadfastness, any desired wish is fulfilled, in the same way, in the state of the equality of the ground-mind itself, various qualities of the Buddha appear, therefore it is very wondrous, the miraculous emanations of the mind, the five of body, speech, mind, qualities, and activity, or twenty-five, etc., are limitless, the self-arisen wisdom arising in oneself, these are the wondrous dharmas. They are not invited from elsewhere, nor does something come here from elsewhere, nor are they obtained through any cause or condition. Then, how did it arise, using the word "te" to explain? The conceptual gatherings of the five aggregates, etc., appear in the way of clearly seeing them as the mudras of the body, speech, and mind of the deity, without obstruction, and wisdom is without self-nature. Like this, the non-dual means and wisdom, constantly relying on self-awareness to cultivate, is ultimately perfected. Just like these two examples, in the state of the appearance of meaning, cause, and effect as non-dual, all the great qualities of the Buddha are naturally self-arisen, effortlessly and spontaneously accomplished. Second, the way to obtain it after completing the deeds of the path for the benefit of others. Straight. The way to obtain the form-body Buddha for the benefit of other beings to be tamed is: In the extensive teachings, it is said like this: Again, after doing all the activities of the five paths, the ultimate result is: obtaining the sixth indestructible vajra body that is without birth or death, and then benefiting beings with various emanations, this is what the tantras say. The meaning is: The last existence, the spontaneously accomplished vidyadhara, and the eleven-faced Buddha of all-pervading light, with the five-body spontaneously accomplished Buddha, the collective form, bestows empowerment, thereby perfecting the meaning of empowerment. After becoming a Buddha inseparable from the body of the teacher Vajradhara, for the appearance of those who can realize the secret mantra, it is the sambhogakaya, and for those who cannot realize it, in their appearance, the body vajra, speech vajra, and mind vajra are inseparable, from this, the master of the six powers of emanation, that is, the main manifester, benefits beings in a way that tames them according to their needs. In particular, the human Shakyamuni, in the way of demonstrating enlightenment by completing the deeds of the path, in order to counteract the eighty-four thousand afflictions of beings, spoke eighty-four thousand dharmas, this is the detailed explanation of the activity of benefiting beings, it is the secret essenc
Chinese
第三品讲的是教法产生的总论，从中可以了解。二是本体，正直。轮回与涅槃无二的心性，现量证悟为明智的智慧，并且圆满了所有宗派。获得无二真谛，远离生灭的金刚身。比如水中的月亮倒影，显现时没有离开水而无二显现一样。实际上，对于所知轮回涅槃的一切法，圆满而不混杂，并且一切时分明智自显现而没有其他的掺杂，因此自性与轮回涅槃的一切法不相异且无二。道次第中说：证得无二真谛的自在，我和他人的无二，因为没有分别而证得，远离一切边且具足一切，自显现离执著而显现，名称言说难以安立。如此等等。三是种类，正直。从作为所依的角度来说是五身，从表达的角度来说是五语，从甚深密意的角度来说是五意，从所需所欲产生的角度来说是五功德，从做事的角度来说是五事业。这样二十五无有间断是法身的殊胜庄严，并且它恒常不断，因此是轮。它不是新获得的，而是从原始以来就自性存在的意义显现出来。其中五身是：轮回涅槃的一切法显现而自性无有，无二显现出来是法身。广大论中说：世界稳固与动摇等等，显现本身没有自性，它就是大法的法身。道次第中说：世间超越与未超越的一切，三时诸法唯一者，因为是胜者所以是各种法，显现而无自性，它安住于དྷརྨ་ཀཱ་ཡར་（藏文，梵文天城体，Dharmakāya，法身）。如此等等。轮回涅槃的一切法不间断不耽著，以大自在的方式受用是第六总相有色圆满报身。化身是：它以各种调伏对境的方式，显现寂静和忿怒的各种身相。金刚身是如是三身如水和倒影般无二。现证菩提身是上述四身本身明智自显现的智慧。
English
The third chapter discusses the general introduction to the arising of the teachings, from which it can be understood. Secondly, the essence, which is upright. The mind-essence that is non-dual with samsara and nirvana, manifestly realized as the wisdom of awareness, and having perfected all philosophical tenets without exception. Having attained the Vajra Body, which is inseparable from the two truths and free from birth and destruction. For example, like the reflection of the moon in water, appearing inseparably from the water without moving from it. In reality, all phenomena of knowable samsara and nirvana are completely perfected without being mixed, and because awareness is self-manifesting in all ways without the impurity of others, the nature is not different or separate from all phenomena of samsara and nirvana. As it is said in the Stages of the Path: 'Mastering the non-dual truth, the non-duality of self and other, because there is no separation, one attains it. Being free from all extremes and possessing all, self-manifestation is made manifest without attachment. It is difficult to speak of such a name and expression.' Thirdly, the categories, which are upright. From the aspect of being the basis, there are the five bodies; from the aspect of expression, there are the five voices; from the aspect of profound intention, there are the five minds; from the aspect of the arising of needs and desires, there are the five qualities; and from the aspect of performing actions, there are the five activities. Thus, these twenty-five without interruption are the supreme adornment of the Dharmakaya, and because it is continuous, it is a wheel. It is not newly obtained, but the meaning that has been naturally present from the beginning is made manifest. Among these, the five bodies are: all phenomena of samsara and nirvana appear but are without inherent existence, and the non-duality is made manifest as the Dharmakaya. As it is said in the Extensive Treatise: 'The world, stable and moving, etc., in appearance itself, there is no essence. That itself is the great Dharmakaya.' As it is said in the Stages of the Path: 'All that is beyond and not beyond the world, all phenomena of the three times are one. Because it is the Victorious One, there are various phenomena, appearing but without inherent existence. That itself abides in Dharmakaya.' Thus, all phenomena of samsara and nirvana are uninterrupted and without fixation, enjoying the great self-nature as the Sambhogakaya with the general form of the sixth. The Nirmanakaya is: it manifests various peaceful and wrathful forms in various ways to tame beings. The Vajra Body is thus the three bodies inseparable like water and a reflection. The Abhisambodhikaya is the wisdom of the self-manifestation of awareness of those four bodies themselves.
Chinese
未超出五者。又是《秘密藏续》中说：嗡，十方四时圆满者，智慧坛城大明点。福德坛城身之聚，显空明点皆圆满。如是说。五语为：法身无别义之语，是胜者意传达。报身之语：仅见身相，如镜中影像般，能领会过失与功德。化身语之语：如梵天之语，一语能使各种所化众生各自理解符合自己心意。金刚身之语：能无差别地领会一切法。现证菩提智慧加持之语：能领会五智本身。又是该续中说：嗡，金刚福德大明点，金刚智慧具坛城，金刚大音声无边，金刚国王大明点。如是说。五心为五智，即：具足一切殊胜之空性为法界智，是法身之心。明而无执着为镜智，是现证菩提身之心。明空无别为平等性智，是报身之心。能明了所知而不混杂为妙观察智，是金刚身之心。二利于自显中任运成就为成所作智，是化身之心。又是该续中说：嗡，身语意之圆满大，功德事业皆圆满，本来自成普贤王，聚集之大会明点。如是说。五功德为：总的来说，所取对境清净，且智慧自显现而显现为佛之刹土，是刹土具功德。显现对境清净，且果之诸法任运成就圆满而自显现，是宫殿。不舍弃五妙欲等，而任运圆满为自证智慧，故为装饰。于五智之坛城中显现，且舒展为光芒。果之力量与无畏等任运成就之象征显现为狮子等，是座床具功德。又是该续中说：嗡，不可思议幻化平等之界，无边周遍散发种种，无边周遍任