Chinese
第六次第释珍宝细目。班智达 毗玛拉。 第六次第释珍宝细目。班智达 毗玛拉。 ṣ ṣṭho bi kra ma sya bṛ tti ra tna sya kha ci taṃ nā ma sā dhu bi ha ra ti sma. 名为第六次第释珍宝细目，善妙安住。 顶礼薄伽梵吉祥金刚萨埵！自心本初无生任运成，因愚昧所蔽不见其义。事物各异显现如金像，安住仅见部分未广大。为解无明结，故著此六次第释。顶礼薄伽梵吉祥金刚萨埵！如是说。造论师娇慢金刚亲自向天神顶礼。那么，其必要和意图是什么呢？因为作者所著能够成就，不依赖自性，不违越誓言，以及为了阐释续部的意义而顶礼。也就是说，一切法在自心中显现的究竟意义，因为未成就观照的对境，所以是观照。烦恼不生起，心即自明的诸法显现为身和智慧，显现为身即是智慧之身，因此是超越二元，心性自明为智慧，所以没有观照的因缘。从刹那的相续中解脱。那也不是片面的空性，因为一切所证都在心中圆满。那不像世俗的主人，因为所证本身远离事物，所以才那样说。一切考察都圆满于所证，并且如实地显现，最终如阳光般，所以是吉祥。那也因为远离因缘，所以自明本身是远离的，显现未成立，所以是超越边际，从诸境中获得名称。一切都显明为自明，所以是无遮蔽，一切事物都摧毁于心，所以是勇士。行为就是顶礼。那也因为自性存在，就像水倒入水中一样，并且转变为喜爱和信仰二者。自性无生任运成，无缘自明，种种自显现。文字等自在微细的次第显现。
English
The Jeweled Detailed Explanation of the Six Stages. Paṇḍita Vimala. The Jeweled Detailed Explanation of the Six Stages. Paṇḍita Vimala. ṣ ṣṭho bi kra ma sya bṛ tti ra tna sya kha ci taṃ nā ma sā dhu bi ha ra ti sma. It is well established as the Jeweled Detailed Explanation of the Six Stages. Homage to the Bhagavan, glorious Vajrasattva! My own mind, primordially unborn and spontaneously perfect, is obscured by the power of ignorance, and its meaning is not seen. Although diverse things appear, like a golden statue, only a part of its abiding is seen, and it is not vast. To untie the knot of unknowing, I have composed this commentary on the Six Stages. Homage to the Bhagavan, glorious Vajrasattva! Thus it is said. The author, Kyepe Dorje himself, prostrates to the deity. What is the need and intention for that? It is said that the prostration is done so that what the author composes may be accomplished, not depending on its own nature, not transgressing the vows, and for the sake of showing the meaning of the tantra. That is, since the object of experience focused on the ultimate wisdom in which all dharmas are clear in one's own awareness is not established, it is an object of focus. Afflictions do not arise, and all the dharmas of mind's own awareness are clear as body and wisdom, and since what is clear as body is the body of wisdom itself, it is beyond duality, and since mind itself is self-clear as wisdom, there is no condition for focusing. It is liberated from the continuum of moments. That is not a one-sided emptiness, because all that is to be accomplished is complete in the mind. That is not like a worldly owner, because what is to be accomplished is itself devoid of things, so it is called that. All investigations are complete in what is to be accomplished, and it is manifested as it is, and it is ultimate, so it has become like sunlight, so it is glorious. That is also because it is free from causes and conditions, so self-awareness itself is free, and since appearance is not established, it is beyond extremes, and it obtains names from pure objects. Since everything is clear as self-awareness, it is unobscured, and since all things are destroyed in the mind, it is heroic. Action is prostration. That is also because its own nature has become existent, it has become like pouring water into water, and it transforms into both fondness and faith. Unborn, spontaneously perfect, without focus, self-aware, diverse, self-appearing nature. Gradual appearances of subtle mastery over letters and so on.
Chinese
如幻三摩地，心性不灭而显现，由自证智现证而寻得。༈。现在宣说立誓之义：所证非由他因生，自性方便相联而显现，此乃大方便秘密次第。如是说，若其他宗派欲以因缘从他处寻求果，则身之自心显现诸法，果从一开始即任运成就，故不似其他宗派从因缘寻求，而是因果同时。剩余部分是，此宗如何成就呢？一切法自性本初即任运成就为法身、报身、化身和智慧，第六识本具，且以特殊之道相联，故果无需舍弃即可现前获得，此方便不像其他宗派一样不舍弃轮回而清净，故是殊胜方便。如是，以果为道，是其他宗派所没有的，故说是秘密。关联是，所说是次第第六。亲近是，所说即是。多之义是，三者皆随顺。一切是未显示众多因。亦显明所诠之精要。如是说，金刚手所说，以及桑古哈拉等瑜伽续部，方便续部中幻化网等中，未说口诀之体性。如是，未于他处宣说，亦是诸乘之生处，所证一切最为殊胜之根本，以及宣说者普贤王如来所造之论典。不相同之处是，论典中，三事之广说和关联未曾宣说。诸身次第具支分，广大增益作饶益，交付金刚事业者。如是说，未曾宣说各个三摩地之体性，上下之关联，以及各自之内在差别。为何如此呢？因为后世之人依仗微薄之智慧，不依赖口诀，故障碍极大，所以上师予以摄略。剩余部分是，交付于上师宣说。那么，上师如何宣说呢？以两种理由、随行眷属。
English
The Samadhi like an illusion is found by realizing it through self-awareness, as the mind itself is clear and apparent without ceasing. ༈ Now, the meaning of vowing to explain is shown: What is to be attained is not produced by other causes, but the self-nature is connected with skillful means and manifested. These are the great and secret stages of skillful means. That is to say, if other systems want to seek the fruit from other places through conditions, then the mind of the body manifests all dharmas, and the fruit is spontaneously accomplished from the beginning. Therefore, it is not sought from causes and conditions like other systems, but the cause and effect are simultaneous. The remainder is, how is this system accomplished? All dharmas are spontaneously accomplished as Dharmakaya, Sambhogakaya, Nirmanakaya, and wisdom from the beginning of their self-nature. The sixth consciousness is inherent, and it is connected by two special paths, so the fruit can be obtained without abandoning it. This method is a special method because it is pure without abandoning samsara like other systems. In this way, because the fruit is used as the path, it is not available to other systems, so it is said to be secret. The connection is that what is said is the sixth stage in order. Closeness is what is said. The meaning of many is that the three are all in accordance. All are not showing many causes. It also clarifies the essence of what is explained. It is said that Vajrapani said, and in the yoga tantras such as Sang Guhala, and in the tantras of means, such as the net of illusion, the nature of the oral instructions is not mentioned. Thus, what is not explained elsewhere is also the source of all vehicles, the root of all that is to be attained is the most supreme, and the treatise composed by the speaker, Samantabhadra. The difference is that in the treatise itself, the extensive explanation and connection of the three things are not mentioned. The bodies are in order with their limbs, the great increase is beneficial, and the vajra work is entrusted. It is said that the nature of each Samadhi, the connection between the upper and lower, and the internal differences of each are not mentioned. Why is this so? Because later generations rely on meager wisdom and do not rely on oral instructions, so the obstacles are very great, so the master summarized them. The remainder is entrusted to the master to explain. So, how does the master explain it? With two reasons, following retinue.
Chinese
从……开始说。从口中说出和著作这两者，如实地体验追随上师的意义，即是跟随。那么，这个以三种关联所概括的意义是向谁展示的呢？“以三种清净之业，因不亲近心识而为了意义而区分。”意思是，身体没有赞颂的法不存在，并且身体如经典所说般地恭敬上师，与二者相符且随顺。如果依止这样的人，就没有两种过失。为了那个意义而承诺。承诺的方式是什么呢？“如果以两种勤奋来区分这个次第，那就是身体的三种形态，要知道自性禅定有五种。”等等所阐述的。次第有六个。亲近就是刚刚过去的状态。如果以两种解释的勤奋来依止各自的特征，那么有多少呢？口诀自性的本体有六种，即基础、道之基础，以及不可思议任运成就的禅定等五种。那么，因果的方式是怎样的呢？“自性被缘所显现，果虽名为因，但因清晰而清晰，故变为三种。”这样说。一切法自性不生，果任运成就之义，与共同作用的因之四种禅定，以及各自的行为达到究竟，即是果。对此，以大乘的观点来说，因和果没有先后。所谓的果，也是因的诸法，心之自显现所观察而未成立。从圆满为身和智慧中，从清净执着中，没有转变为缘，因此仅仅是清净障碍，就称之为果。不相同的是，如所说，基础。也是场合的幻化。以各自辨别的智慧，使真实且见义的分别清净，即是以进入为道，是场合的缘。然而，通达意义，使所观察之处清净，自性成为自证的现量，所有应证之事圆满，就称为名言果。这些总摄特征是：知入特征成就之总集，果成熟之因和缘，成为具能力者，被称为持明者的胜刹。这样说。
English
Starting from... it is said. To truly experience the meaning of following the teacher through both speech and writing is to follow. To whom is this meaning, summarized by three connections, shown? "Through three pure actions, distinguishing for the sake of meaning because of not being close to mind." This means that there is no dharma that is not praised by the body, and the body respects the guru as the scriptures say, being in accordance with and following the two. If one relies on such a person, there are no two faults. To promise for that meaning. What is the manner of promising? "If this sequence is distinguished by two diligences, then it is the three forms of the body, and it is to be known that self-nature meditation has five." and so on. The sequence is six. Closeness is the state of just having passed. If one relies on the individual characteristics with the diligence of two explanations, how many are there? The essence of the oral instruction itself has six aspects in three ways: the base, the base of the path, and the inconceivable spontaneously accomplished samadhi, and five others. So, what is the manner of cause and effect? "Self-nature is manifested by conditions, although the fruit is named as the cause, it becomes three because it is clear and clear." Thus it appears. All dharmas are unborn in their self-nature, and the meaning of the spontaneously accomplished fruit, together with the four samadhis of the cause that act together, and the ultimate achievement through individual actions, is the fruit. In this regard, according to the Mahayana system, there is no before and after in cause and effect. The so-called fruit is also the dharmas of the cause, which are not established by the mind's own appearance being examined. From the completion as body and wisdom, from the purification of grasping, there is no transformation into a condition, so merely purifying obscurations is nominally called the fruit. What is dissimilar is the base, as explained. It is also the illusion of the occasion. With the wisdom of individual discernment, purifying the thought that is real and sees meaning is the path through entering, it is the condition of the occasion. However, understanding the meaning, purifying the object of examination, self-nature becoming the direct perception of self-awareness, and all that is to be accomplished being completed, is called the nominal fruit. These summarizing characteristics are: the collection of knowledge, entry, characteristic, and accomplishment, the cause and condition that ripen the fruit, becoming capable, is known as the victorious realm of vidyadharas. Thus it appears.
Chinese
阐述归纳为三事之理。 靠近的是阐述。 多的语词称为三者。 归纳为所阐述的三事是怎样的呢？ 自性知是第一。 对此加以熟悉是进入。 对此，见与行相合，以边和歧途二者而无悬崖。 彼二者最初本体为一，因时而立名，承认为二。 功德因缘具足，能入者堪能，成为有能力者，一切行境皆明现为心性，无有不平等。 身体虽非，心已成佛，故称之为彼。 未曾习惯的中间之身，以有产生之次第，自身变为四肢。 说是这样。 那么，缘起进入之相，自身以本体为基础，以譬喻象征的是什么呢？ 也就是最初有产生是，以界和业之缘而生的四大之风依次聚集，脱离执着显现，处于有中间的，具有业之神变者。 结合之识入胎，风所推动而身体成熟。 出生后，身体和受用圆满，此为四者。 最初虚空之中，以安立，四大依次形成之方式，在道之次第上，分类也是如是，如幻，微细，有戏论之道，分为四种。 如今，为了阐述口诀的关联，彼等关联之相是，蕴等以自明智，成为坛城之界，以三量之事物，知晓后作为成办之基础。 说是这样。 那么，那六个次第，上下关联之相是怎样的呢？ 五蕴和，总集是十八界和十二处。 彼等自心自显现，明现为心是自生之智慧。 从智慧自显现所安立的蕴和界等一切，本自俱生为天和天母，远离显空二者，是自性坛城。 彼亦已转变为智慧，从不生而转变为殊胜，是平等性之界。 如是之义，一切法皆为平等性而证悟