Chinese
第六品。 导师斯盖巴多吉。 第六品。 导师斯盖巴多吉。 顶礼。 《第六品》终。 顶礼薄伽梵吉祥金刚萨埵！ 自性不生，任运成就，无缘自明，万象自显现。 心等控制微细次第显现，所有不可思议任运成就。 道基、所修、实物三者，以自明关联之方式而摄集。 平等智、欲乐结合、显现生起之方式，次第二者，自显现方式，我顶礼。 所修非由他因生起，乃自性方便关联而显现。 此大方便秘密次第，一切未于续部中宣说。 于所说之精要处明示，诸身次第具支分。 广布、隐没，成办义利，交付金刚事业者。 由二理之后，依循种姓，以三种清净之事业。 为承侍上师之义利而分，此次第若以二执而分。 身有三种二类，自性、等持，应知为五。 自性由缘而显现，果虽于因上立名。 然转变为明、明作、明三者，此等摄集其体性即是。 是知入体性，具足功德之总持，果成熟之因与缘。 凡成为具能力者，即是持明者胜者之刹土。 中间未串习之身，以有生次第之方式。 转变为自己之四支分。 ༈ 此等关联之体性即是，蕴等乃自之智慧之。 坛城即是法界之自性，以三量之实事。 若知，则转为修持之基础。 ༈ 三种清净无错谬，由自明国王串习故。 为能获得此殊胜菩提，故立为第二体性之初。 以二谛因果之方式，胜义无生灭。 世俗如幻，任何皆可成办，平等性秘密坛城法界。 法界即是智慧明点之体性，彼即是影像如幻之方式。 显现者未成立之故，智慧坛城四十五。 为不转为二谛故，随示智慧幻化，智慧幻化之身
English
Sixth Chapter. Teacher Sgegpa Dorje. Sixth Chapter. Teacher Sgegpa Dorje. Homage. The Sixth Chapter ends. Homage to the Bhagavan, Glorious Vajrasattva! Self-nature unborn, spontaneously accomplished, without object, self-awareness, manifold self-appearance. The mind and other controls, subtle sequential appearances, all inconceivable spontaneously accomplished. The ground of the path, what is to be cultivated, the three realities, are gathered by the manner of self-awareness connection. Equal knowledge, desire union, manifesting the arising manner, the two stages, the manner of self-appearance, I pay homage. What is to be cultivated is not produced by other causes, but is manifested by the connection of self-nature and means. These great means, the secret stages, all not taught in the tantras. Making clear the essence of what is taught, the bodies with their stages and limbs. Extensively applied, concealed, accomplishing the meaning, entrusting the Vajra activity. From the two reasons, following the lineage, with the three pure actions. Separating for the sake of serving the lama, if this stage is separated by the two grasps. The body has three types and two categories, self-nature, samadhi, should be known as five. Self-nature is manifested by conditions, although the fruit is named after the cause. But it transforms into clear, clarifying, and clear three, these gathering their characteristics is. It is knowing entering the characteristic, possessing the qualities of the dharani, the cause and condition that ripen the fruit. Whoever becomes capable, is known as the pure land of the Knowledge Holder Victors. The intermediate unhabituated body, in the manner of the arising sequence of existence. Transforms into its own four limbs. ༈ The characteristic of these connections is, the aggregates and so on are of one's own wisdom. The mandala itself is the nature of the dharmadhatu, with the reality of the three valid cognitions. If known, it will transform into the basis of cultivation. ༈ The three purities are without error, because of the habituation of the self-aware king. In order to obtain this supreme enlightenment, it is established as the first of the second characteristic. With the manner of the two truths, cause and effect, ultimate truth is without arising or ceasing. Conventional truth is illusory, anything can be accomplished, the equality secret mandala dharmadhatu. The dharmadhatu itself is the nature of the wisdom bindu, that itself is the manner of the image like illusion. Because the appearing one is not established, the forty-five wisdom mandalas. In order not to transform into the two truths, the wisdom illusion is subsequently shown, the body of the wisdom illusion
Chinese
因此，自性不定于一，从一无所有中显现万有。以神通现证之方式，不定于一与多，外内情器皆收摄于吽（ཧཱུྃ，hum，种子字）。极微细身中宣说有情勇识。蕴等自性为坛城之众。此中无有次第，以摄集所知之方式，众多事物由一而显现。为了避免误入歧途，为了确定而作此追述。此处所说的支分特征，以远离多一之智慧，不束缚所执持之方法，为了确定成为聚集之缘故，宣说具备五种受用等。这些是所需要的意义。宣说其进一步的必要。三摩地行与关联串习，以及以一种受用之大方便，为了使执着完全解脱之缘故，即使品尝六等众多滋味，因为无余皆非自性之外，以无所缘之空性平等性，于大喜悦中受用，称为于根境中结合。不离轮回而证悟成佛，庄严之坛城自然成就。摧毁四魔之勇士，因为显现于彼而安立于彼。这些并非庸常之境，因此，其他经典与此经典中，未曾宣说，极为隐秘。因为长久与勤奋而无有福分，自性愚钝，闻少语寡，以吝啬、自私、傲慢之心，不具调柔恭敬之侍奉。对于金刚兄弟亦是如此，因为一切道与心智不相符之故，必定重复幼时之悲伤。无论何者，若已通达部分，背离二位导师者，非为秘密心髓之法器。勿将狮乳倾入瓦罐中。若以愚昧而施予，非时而亡，于焚烧与掺杂中长久存在。头颅破裂，心亦焦灼。如磁铁吸铁，不由自主，不情愿地，于劫中感受恶趣痛苦。因此，务必严加保密。如末等之仆人，从三起，远离二执之侍奉者，智慧广大，心胸宽广，以慈悲不欺骗众生，布施于心智坚定、品行善良者。以金洗拭后盛入之狮乳，因为一切劣质之乳皆会散失
English
Therefore, since the nature is not fixed as one, everything appears from nothingness. Through the way of manifesting miraculous knowledge, not fixed as one or many, the outer and inner containers and contents are all gathered into Hūṃ (ཧཱུྃ, hum, seed syllable). In the subtle body, it is said that there are courageous beings. The aggregates and so on are the assembly of the mandala of nature. There is no order in this, but through the ways of gathering what is to be known, many things appear as one. In order to avoid going astray, it is stated for the sake of certainty. The limb characteristics spoken of here, with the wisdom that separates many from one, the method of not binding what is held, for the sake of certainly becoming an assembly, it is said to possess five kinds of enjoyment and so on. These are the meanings of what is needed. The further necessity of that will be shown. Samādhi practice and related familiarity, and with the great skillful means of one enjoyment, for the sake of completely liberating attachment, even if tasting many flavors such as six, because nothing is other than self-nature, with the equality of emptiness without object, enjoying great joy, it is called union in the realm of the senses. Without abandoning saṃsāra, one attains enlightenment, and the adorned mandala is naturally accomplished. The hero who destroys the four māras, because he appears in that, he is placed there. These are not ordinary realms, therefore, other scriptures and this scripture, have not spoken of it, it is extremely secret. Because there is no merit from long time and effort, naturally dull-witted, with little learning and few words, with stinginess, selfishness, and arrogance, without gentle and respectful service. It is the same for vajra brothers, because all paths do not match the mind, one must repeat the sadness of childhood. Whatever, if one has understood a part, those who turn their backs on the two teachers, are not vessels for the secret essence. Do not pour lion's milk into a clay pot. If given with ignorance, one will die untimely, and remain for a long time in burning and mixing. The head will crack, and the heart will also be scorched. Like a magnet attracts iron, involuntarily, unwillingly, one will experience the suffering of evil destinies for kalpas. Therefore, it must be kept very secret. Like the lowest of servants, from three onwards, those who serve without two attachments, with vast wisdom and broad minds, with compassion not deceiving sentient beings, give to those who are steadfast in mind and of good character. Lion's milk poured into gold-washed vessels, because all inferior milk will be scattered.
Chinese
因此，这条道路需要考察根器。 首先，具备肢体的身体， 是作为因缘的本体， 以六种自性而圆满转变。 正确逝去和错误分别两种， 如果本体自性发生转变， 那么对此无法修正和改变， 因为本来就是自性无别。 烦恼无法断除，菩提无法修成， 如果确知各自的自性， 那么无法用正确的道路来修正。 因此，具有正确智慧的人们， 宣说一切事物皆无自性。 轮回因心而无我， 因此，如来不可思议。 如果具备方便和智慧， 颠倒本身即是正确， 因为轮回的自性不可见。 涅槃并不存在。 为了知晓这一点，区分因等。 无明是与生俱来的相同之因， 愚痴是名称的别名， 因为从自明本性中没有缺失， 宣说无二是同一意义。 如是，我和事物等， 是安立为本体存在等的， 分别念转变为幻化的河流， 因为内外缘起二者轮转， 存在的根本，过患从我而生。 因为分别念本身就是心， 对于一切法， 应观见具有菩提心。 自性本初即是光明， 一切都融入菩提心中。 因此，自性不生， 一切都只是名称，是空性。 一切全部是空， 不是指土地石头没有记忆， 因为无分别的自明是光明的， 如此显现的一切， 不是粗糙的事物， 仅仅只是觉知。 因此，一切稳定和运动的事物， 都是幻化的自性，即使有行为， 在显现中也没有本体。 那本身安住于法身中， 普贤金刚萨埵如是说。 烦恼与业一同产生， 烦恼自身和共同的指示， 如果不错误地理解其特征和意义， 就会转变为完全清净的道路。 身语意的成就， 无论在哪里，它就是那本身。 幻化是掌握技巧的方法， 不执著于相，结合智慧。 无二智慧是菩提心。 烦恼共同的特征是， 无常、痛苦、空、无我。 自相贪执等显现是， 在分别念本身就是智慧， 因为自性是自明的光明。
English
Therefore, this path should be examined for the vessel. First, the body with limbs, Is the essence of being the cause and condition, And becomes complete with six natures. The two, the Rightly Gone and the Wrong Thought, If the essence itself changes its state, Then it cannot be corrected or changed. Because from the beginning, the nature is inseparable. Afflictions cannot be abandoned, and enlightenment cannot be achieved. If one knows the definite nature of each, Then it cannot be corrected by the right path. Therefore, those with right minds Explain that all things are without substance. Because samsara is mind, it is selfless, Therefore, the Thus-Gone One is inconceivable. If one is endowed with skillful means and wisdom, Then perversion itself is right, Because the nature of samsara is imperceptible. Nirvana does not exist. To know this, differentiate the causes, etc. Ignorance is the cause of being together, Confusion is a synonym for name, Because it is not diminished from self-awareness, It is said that non-duality is one meaning. Thus, self and all things Are imputed as having essence, etc. Conceptualization turns into a river of illusion, Because the two, inner and outer, revolve in interdependence, The root of existence, faults, arise from self. Because conceptualization itself is mind, In all phenomena without exception, One should see that there is the essence of enlightenment. By nature, it is primordially clear light, Everything dissolves into the essence of enlightenment. Therefore, because nature is unborn, Everything is just a name, emptiness. Everything is empty without exception, It does not mean that earth and stones are without memory, Because self-awareness without conceptualization is clear light, All appearances like this Are not things with substance, But only consciousness. Therefore, all that is stable and moving Is the nature of illusion, even actions, In appearance itself, there is no essence. That itself abides as the Dharmakaya, Samantabhadra Vajrasattva said. Afflictions arise together with karma, Afflictions themselves and the general teachings, If one understands the characteristics and meaning without error, It will turn into a path of complete purification. The accomplishments of body, speech, and mind, Wherever they are, that itself is it. Illusion is advanced as a method of mastering skills, Without clinging to characteristics, combine with wisdom. Non-dual wisdom is the mind of enlightenment. The general characteristics of afflictions are, Impermanence, suffering, emptiness, selflessness. The appearances of self-characteristics, attachment, etc., In conceptualization itself is wisdom, Because nature is self-aware and clear light.