English
It is the Sambhogakaya, and not being attached by separating conduct and consciousness is the place of the lotus possessor. Now, the place of the Great Assembly Wheel and the Nirmanakaya are shown: All things past and future, Self-aware wisdom, Bodhicitta. This does not refer to samsara and nirvana, nor to time and displeasure. All things, both two and four, are called self-aware. All that is spoken by the mind is wisdom. That is because the nature of the mind is not established, and the completion of the fruit is also clear without being obscured, so it is called that. Since it is not dualistic in appearance and emptiness, the wisdom mandala is spontaneously accomplished. Self-awareness appears in all unimaginable ways. This means that, like the past, all phenomena are integrated into the mind, and there are no terms for the mind appearing in any way. However, since the mind is clear as wisdom, all that appears as wisdom is complete without seeking body and wisdom. Self-awareness means that even each of the self-appearing body, speech, and mind of the mind has terms such as three, which cannot be fully expressed. So what is it? Because of the objects to be tamed, it cannot be fully expressed. Bodhisattva spontaneously accomplishes self-appearance. This means that there are attachments to desires, etc., and the internal categories are also different, so there are different thoughts that are beyond counting. Taming those also appears as they are, so the appearance is beyond counting, and all fruits are complete from self-born wisdom. Completion appears more complete than that, and it appears as seen. Gathering means that wisdom self-appears, and those appearances are complete in the nature of mind, so the method is shown. So how does the blessing of that compassion appear? All the dharmas of the mind free from elaboration, being equally pervasive, are the nature of mind. The fruit is spontaneously accomplished and blessed, appearing everywhere like ocean waves. It is said that the mind of the Tathagata has no essence or grasping, and all the dharmas of the two terms are free from objects, so all clarity is the great self, etc., which is non-dual compassion. That is also not emptiness, but appears as the ability of intelligence. Those who have completed the tasks to be accomplished from the beginning are like precious jewels. That is also non-dual, pervasive, to be accomplished, pure, and complete, so it appears as seen as it is said.
Chinese
海和波浪啊！那么，想到一切都显现为不存在，因为无量任运成就的缘故。对于一切刹土和一切众生。说的是，心自生的智慧，一切自显现的名言，都圆满为身等。那本身，在错乱与正确的显现也是从自性中产生的，所以如所愿地显现。在那里，对于安乐逝者，一切功德圆满，如珍宝般显现，是不希望的。其他的从愿望和业中产生的是其他的。然而，在清净的佛刹中安住的菩萨和六道众生。那是所境。那么，想到这显现本身。从金刚持到草木等。各自和合地显现身，但空性无实有和作用。说的是，在净治的自在中，任运成就的第六导师，乃至草木，总集是共同的二导师，持明者和菩萨，以及心力弱小者和有力量者等，与他们的智慧相合地显现和示现。多，说的是不和合，意为对于所化机，显现的基础未成立。如是和合地示现什么作用呢？对于身，没有实有和意义的作用的分别念。那么，想到在错乱中有来去吗？如水月般一切显现，加持遍布而无来去。说的是，譬如虚空中升起的月亮，其影像遍布于一切水中，但月亮本身没有来去。同样，在清净的智慧中，一切法任运成就的缘故，从一切到一切都如所愿地显现，一切都融入智慧中，一切从一开始就圆满了，所以没有来去。其他被驱使而显现的是相似地示现。示现了现证菩提的身，金刚持的身体本身，是一切的总相。说的是，也是种姓的主人。对此，心性远离因缘，所以一切显现圆满为身语意，也是不可分的。那也是为了显现意义，认识到二取，是执持的，其自性认识到那本身是究竟的，是名言的意愿。对于所化机显现为不同的那些也是那
English
Oh, the sea and the waves! So, thinking that everything appears to be non-existent, because of the spontaneously accomplished immeasurable. To all realms and all beings. It is said that all the self-manifesting terms of the mind's self-born wisdom are perfected as the body, etc. That itself, the appearance in delusion and correctness also arises from itself, so it appears as desired. There, for the Sugata, all qualities are perfected, like a precious jewel, it is not desired to appear. Others arising from aspirations and actions are others. However, the bodhisattvas who dwell in the pure Buddha-fields and the six kinds of beings. That is the object. So, thinking of this appearance itself. From Vajradhara to plants, etc. Although the body appears harmoniously and separately, emptiness has no reality or action. It is said that in the power of purification, the spontaneously accomplished sixth teacher, even plants, and the collection are the two common teachers, vidyadharas, bodhisattvas, those of weak mind, and those with power, etc., appear and show in accordance with their minds. "Many" means disagreement, which means that the basis of appearance is not established for those to be tamed. What is the purpose of showing in such harmony? For the body, there is no conceptualization of reality and meaningful action. So, thinking, is there coming and going in delusion? Although everything appears like a reflection of the moon in water, blessings pervade and there is no coming and going. It is said that, for example, just as the image of the moon rising in the sky is present in all waters, but the moon itself has no coming and going. Similarly, in the pure wisdom, because all dharmas are spontaneously accomplished, from everything to everything, it appears as desired, and everything is absorbed into wisdom, and everything is perfect from the beginning, so there is no coming and going. Others who are motivated to appear show similarly. The body of manifest enlightenment is shown, the body of Vajradhara itself is the general form of all. It is said that he is also the lord of the family. To this, the nature of mind is free from causes and conditions, so all appearances are perfected as body, speech, and mind, and are also indivisible. That is also to manifest the meaning, to realize the duality, is the holding, its nature is to realize that itself is ultimate, is the intention of the term. Those that appear differently to those to be tamed are also that
Chinese
您也是那显现，是一切的自性，因此称之为“那”。其余的则显示为无法找到自性。 “显空等无意义”，意为：不混杂，完全圆满，超越二边。 “数量”，意为：多与少与差别，始终如一。 刚刚逝去的，即使是佛陀也无法看见。 然而，自性在一切处显现，一切圆满，无法找到边际，自性不成立，如虚空一般，远离八等。 那也是光芒，以及基础等，以及集合是化身，以及庄严等，显现为任何事物，一切在心中显现，因此超越二元。 因此，“对此，无人能指向”，说了一句总结语。 现在宣说金刚身：寂怒等二身之集合。 意为：四十二等，以及五十八等，以及圆满报身，以及无量化身，称为“智”。 任运成就，显现为任何事物。 意为：所说的身在心智慧中显现，无需寻找，那圆满本身不间断，并且如所愿显现。 那么，如果想知道方式如何，没有次第或理性的方式是：由所化之想法所区分。 意为：那显现如所说，身轮流，以及同一时间，是所化被调伏程度大小的显现，自性没有轮流。 宣说大常：因为在三时中也不变，故说为大常金刚身。 意为：一切法在自生智慧中成佛，在基础、道和果三个阶段中，也不从禅修、成佛和想法中分离，并且不是创造出来的，虽然显现为化身等，但事物不散失，因此称之为“那”。 那也从常和恒常中解脱，因此自性被称为“大”，因此获得了两个名称。 那么，如果想知道双运身是什么，超越二谛之边。 意为：善逝的智慧是，具有所说和智慧二者，因此没有分别念，清楚地了知一切。 如是说。 现在宣说五语。
English
You are also that appearance, the very nature of everything, therefore it is called "That." The rest is shown as not being able to find its own nature. "Appearances, emptiness, etc., are meaningless," meaning: unmixed, completely perfect, transcending the two extremes. "Number," meaning: many and few and different, consistent from beginning to end. Even the Buddha cannot see what has just passed away. However, one's own nature appears everywhere, everything is complete, the boundary cannot be found, and the nature is not established, like the sky, free from eight, etc. That is also light, as well as the base, etc., and the collection is the emanation, and the ornaments, etc., appear as anything, and everything appears in the mind, so it transcends duality. Therefore, "No one can point to this," said a concluding remark. Now the Vajra body is taught: the collection of the two bodies, peaceful and wrathful, etc. Meaning: forty-two, etc., and fifty-eight, etc., and the Sambhogakaya, and the immeasurable manifestations are called "Intelligence." Spontaneously accomplished, appearing as anything. Meaning: The spoken bodies appear in the mind's wisdom, and without searching, that perfection itself is uninterrupted, and appears as desired. So, if you want to know how, the way without order or reason is: it is distinguished by the thoughts of those to be tamed. Meaning: That which appears as spoken, the body alternates, and at the same time, it is the appearance of the degree of taming of the trainees, and there is no alternation in nature. The Great Constant is taught: Because it does not change in the three times, it is said to be the Great Constant Vajra Body. Meaning: All dharmas are enlightened in self-born wisdom, and in the three stages of base, path, and fruit, they are not separated from meditation, enlightenment, and thought, and are not created, although they appear as manifestations, etc., but things do not dissipate, therefore it is called "That." That is also liberated from permanence and constancy, so the nature is called "Great," so it gets two names. So, if you want to know what the union body is, it transcends the edge of the two truths. Meaning: The wisdom of the Sugata is, having both the spoken and the wisdom, so there is no conceptualization, and clearly knows everything. Thus it is said. Now the five speeches are taught.
Chinese
说“因为是万物之主，仅仅是名言”。二者，基和总集等，仅是心之自显而观察，实则无有自性。以二者总集者，如不混杂之声而存在，那是用言辞所说。然而，一切都如言辞的声音般存在。如是说。因为那本身是无生之心，仅仅是观察而不混杂者，也是因为心性是无生的。如是说。所谓自性，是指观察之自性是心性，因此不可言说，故是远离边际之义的宣说。即使不成立不相符的常法，也因为任运成就而称为显现。因为声音在心中任运圆满，即使不说一句为言辞，也如所愿般清晰显现。如是说。因为心性显现为自声，所以一切声音在心性中显现，是不寻而显现，故称为圆满。理由是：因为本来就已具备。然而，如果不是用言辞的宣说真实宣说，那么，凭借对必然产生、对欲望执着的恶趣、从轮回中解脱、以及从二者中产生的事物进行修习的力量，就能听到自己所喜好的三和六的教法。那是现证菩提的宣说。因此，舍弃“言说本身即无言说”而成为理由。对于所化众生，如其所愿般显现为言说。又因为具有智慧的宣说，所以没有言辞的宣说，因为无二即是金刚之宣说。༈ 现在宣说五智：说“所化的一切众生，都与如来藏无别”。这是宣说平等性智。三等显现为次第心，因为在心之外不成立，所以是不作不遮，因为是二名。说“任何事物，由于那本身的转变，虚妄分别的相续显现也”。这是说随行者们的智慧，对于如所说般理解的人们，三、四、八等的自相和共相显现，也是在观察的分别念的刹那相续中没有真实成立。那么，认为仅仅是确定了颠倒分别念，对于迷惑，分别念的刹那相续的自显现，也是因为心性的智慧自显现也没有成立，所以说是如同幻化的事物。因此
English
It says, "Because it is the master of all things, it is merely a name and word." The two, the base and the aggregates, are merely examined by the mind's own appearance, but are devoid of essence. To those aggregated by the two, it exists like an unmixed sound. That is what is spoken by words. However, all exist like the sound of words. Thus it is said. Because that itself is the unborn mind, even the unmixed, which is merely examined, is unborn because it is the nature of mind. Thus it is said. The so-called nature means that the nature of all examinations is the nature of mind, therefore it cannot be expressed, so it is the speech of meaning that is free from extremes. Even if the impermanence of disagreement is not established, it is called appearance because it is spontaneously accomplished. Because all sounds are spontaneously perfected in the mind, even if a single speech is not expressed in words, it appears clearly as desired. It says, "Because the nature of mind arises as its own sound, all sounds appear clearly in the nature of mind, and it is called perfection because it appears without being sought." The reason is: because it has been seized from the beginning. However, if it is not actually spoken by the speech of words, then by the power of cultivating what necessarily arises, the evil destinies attached to desire, liberation from samsara, and what arises from the two, one hears the teachings of three and six according to one's own inclinations. That is the speech of manifest enlightenment. Therefore, abandoning "speech itself is without speech" becomes the reason. To those who are to be tamed, it appears as speech according to their wishes. Moreover, because it possesses the speech of wisdom, there is no speech of words, because non-duality is the vajra speech. ༈ Now, the five wisdoms are shown: It says, "All beings to be tamed are not different from Suchness." This is showing the wisdom of equality. The third and so on appear as sequential minds, because what is not established apart from the mind is unconditioned and unprevented, because it is two names. It says, "Whatever, by the transformation of that itself, even the appearance of a mere continuum of false conceptions." This is saying that the minds of those who follow, for those who understand as explained, the characteristics of self and general of three, four, eight, and so on, also do not actually establish in the momentary continuum of examination's conceptions. Then, thinking that only mistaken conceptions are certain, for delusion, even the self-appearance of the momentary continuum of conceptions is not established by the self-appearance of the wisdom of mind-nature, so it is said to be like an illusionary object. Therefore,