Chinese
因为是那个意思，所以舍弃了。༈。现在以五种事业来显示。 “一切智智，无作而以四种方式行事。” 意思是说，佛的智慧是清净的，不与任何所考察的相混杂，也能了知。 也就是说，在没有对境的情况下，以智慧本身来了知，就叫做那个。 因此，在能知所知二者尚未成立的情况下，以智慧行四种事业。 那么，以什么方式行事呢？ “虽然以幻化的方式嬉戏，但能作和所作二者并不存在。” 这样说，例如魔术师做幻化的能作所作之事，但三者（能作者、所作事、作用）的自性都不成立。 同样，如来不遮止作为，无论做什么和化现都不可得，没有分别念，而是以智慧来做，因此能作和所作二者并不存在。“已逝和未逝不可思议，无余是心故无能取所取。” 意思是说，从名言中解脱的法，和所考察显现的法，无论有多少显现，也都是从自生智慧中产生，二者都从名言中解脱。 超过二者的智慧是所有佛的自性和安乐逝者的显现之处。 那么，存在处和自性二者存在吗？ “因为处和自性无别。” 意思是说，所处之如是和如来二者不可分离。 “彼性自显现之觉。” 意思是说，两种解释和未生之觉，以及从证悟中假立的智慧自显现为多种。“一切智”意思是说，虽然慈悲智慧本身不确定为一，而显现为一切，但“自知”意思是说，心性未生是平等法界。 也就是说，没有不是心的，所以是分别。 “彼性”意思是说，心性不灭显现为所化，并且任运成就，所以各自显现为体性。“行境”意思是说，无论有多少对境和根等，也都是心性，所以对境等的名言不成立，一切都产生于智慧中，是超越言说的。 那么，以它来成办事情的时间是什么时候呢？
English
Because it has that meaning, it is abandoned. ༈. Now, showing the five activities. "The wisdom of the omniscient, acts in four ways without doing or acting." This means that the wisdom of the Buddha is pure and knows without mixing with any of the characteristics of what is examined. That is, knowing with wisdom itself in the absence of an object is called that. Therefore, the wisdom performs four kinds of activities without the establishment of the sentient being to be benefited and the Tathagata who benefits. Then, in what way does it act? "Although playing in the manner of illusion, there is no doer or deed." It is said that, for example, just as a magician performs the act of illusion, but the nature of the three (doer, deed, and action) is not established, similarly, the Tathagata does not prevent action, and whatever he does and emanates is not perceived, and there is no concept, but he does it with wisdom, so there is no doer or deed. "The past and the unpassed are inconceivable, because all is mind, there is no grasping or being grasped." This means that the Dharma that is liberated from terminology, and the Dharma that appears to be examined, no matter how much appears, also arises from self-born wisdom, and both are liberated from terminology. The wisdom that transcends the two is the essence of all Buddhas and the place where the Blissful One appears. Then, do the place and essence exist as two? "Because the place and essence are inseparable." This means that the suchness of the place and the Tathagata are inseparable. "That very awareness is self-appearing." This means that the two explanations and the unborn awareness, and the wisdom self-appearing, which is imputed from enlightenment, are various. "Omniscient" means that although compassion and wisdom themselves are not determined as one, but appear as everything, "self-knowing" means that the unborn nature of mind is the equal realm. That is, there is nothing that is not mind, so it is conceptualization. "That very nature" means that the nature of mind appears without ceasing as what is to be tamed, and is spontaneously accomplished, so each appears as a characteristic. "Field of activity" means that no matter how many objects and faculties there are, they are also the nature of mind, so the terminology of objects and so on is not established, and everything arises in wisdom, which is beyond expression. So, when is the time to accomplish things with it?
Chinese
以无处不在的慈悲之力，六道众生得以安住于平等之境。这是说，能调伏者本身与慈悲智慧圆满无二，即是大慈悲。具有宣说能力者，安住于六种观察的起始与一切时处。如果有人认为这就像芥菜籽和芥菜油一样，（那么请听：）因为唯有自明觉，而非他者，所以说四时皆平等。这是说，六者等一切，因于心中智慧明晰，断绝了外境，故无分别。时间未曾舍弃，是这样宣说的。那么，它的行境是什么呢？（请听：）彼等性相功德数，三千一及一切之，头身口舌一圆满，纵经劫末说不尽，彼等终极亦不变。这是说，亲近是二十等。摄集是数量之外的。这又是说，身等之相，以及磨和数，虽然是我的，但三千与一切众生所住之处，所有的人都在一个身体上。安置的那个，也同样地冠以头，而且还以与之相应的舌头，即使在许多劫中宣说，也无法穷尽佛所具有的功德。那么，如果将向六者显示愚昧的意义归纳起来，是否有意义呢？（请听：）性相愚昧而简略，所证无余皆显现，思维修习皆解脱。这是说，五身等一切，通过五门证悟，因无境，故显现为自明觉之体性，从行为、思维、衡量、安住等方式的勤作中也解脱了。然而，从一切修习中解脱，并且一切皆未舍弃之自性，因此，一切概念皆已舍弃。这是说，显示已远离一切概念，因为已证悟到观察的行境如托尔（一种容器）之例，仅仅是执持，而无须舍弃之义，故未舍弃，而是清净于心性之中。虽然一切显现皆未遮止，但因外境未成立，故不执着于一切名言。以无二的慈悲之力，任何作为皆无阻碍。这是说，显示作为不被阻碍。能调伏者本身被视为智慧，因此与智慧无二无别，即是与作为分离，一切
English
Through the power of compassion that is nowhere, the six realms dwell in a state of equanimity. This means that the one to be tamed and compassion, complete as wisdom, are inseparable, which is great compassion. The one who possesses the ability to explain dwells in the beginning and at all times of the six investigations. If one thinks it is like a mustard seed and mustard oil, (then listen:) because it is only self-awareness, not another, it is said that the four times are equal. This is also explained: all of the six, etc., are clear as wisdom in the mind, and because the object is cut off, there is no separation. Time is not abandoned, this is how it is explained. So, what is its sphere of activity? (Listen:) Those characteristics, qualities, and numbers, one and all of the three thousand, the head, body, mouth, and tongue are all complete in one, even if it is said to be endless through eons, those ultimate things will not change. This means that closeness is twenty, etc. Gathering is beyond number. This also means that the characteristics of the body, etc., and the grinding and numbers, although they are mine, but the three thousand and all the places where beings dwell, all the people are on one body. That which is arranged is also crowned with the head in the same way, and even with the tongues that correspond to it, even if it is spoken of for many eons, the number of qualities possessed by the Buddha cannot be measured. So, if the meaning of showing ignorance to the six is summarized, is there meaning? (Listen:) Characteristics are ignorant and brief, all that is to be attained is manifested, thinking and learning are all liberated. This means that all of the five bodies, etc., are realized through the five gates, and because there is no object, it appears as the nature of self-awareness, and is liberated from the effort of behavior, thinking, measuring, dwelling, etc. However, because it is liberated from all learning, and the self-nature that has not abandoned everything, therefore, all concepts have been abandoned. This means that it is shown to be separated from all concepts, because it has been realized that the sphere of activity of observation is like the example of a thor (a kind of container), it is only holding, and there is no need to abandon it, so it is not abandoned, but is purified in the nature of mind. Although all appearances are not prevented, because the object has not been established, it does not cling to all names. By the power of non-dual compassion, no action is hindered. This means that it is shown that action is not hindered. The one to be tamed is seen as wisdom itself, therefore it is inseparable from wisdom, which is to be separated from action, all
Chinese
将精华转化为菩提，谁指示我解脱，舍弃了从共同的生死中解脱。然而，第六导师，如所说般拥有，因此三者等的执着是所化机，一切名言圆满具足，不确定为一，即什么都做。三身手印显现任何事物，自性圆满故无有来去。如是说，示现了化身无有来去，又是对三者等的所化机，以五身和五语和五意等，无论在世间如何显现，一切显现考察的自性，本来就是自生的佛，因此身和智慧任运成就，即是大圆满。然而如水中月般无有来去，以二名周遍显现故无有再化之说。具有母等一切安乐，然自己的本体不可得，故从一切边解脱。如是说，示现了解脱一切边，体验着母和五种集合之物等，一切味道同时享用也称为无境。在五欲等中，心在智慧中自生，因此所说诸法本体不可得，即是一切所见所享用的，智慧中事物和特征不混杂，完全圆满和本体未成立和不确定为一等，与一切名言分离，如是安立名言。三界自性大之故，成为一切有情的心之种子。如是说，示现为大自性，不将包含胎和三种特征的一切作为对境而见，因此在自性中显现，一切圆满即是大。因此，慈悲智慧和有情无二而成立即是度。不为地等执着边所触及，独自极其伟大的天。如是说，安住于地的菩萨将界作为对境，以颠倒的智慧执着于考察名言的智慧，以及所说边的一切不确定，以及不与俱生为一的独自者，以及胜过他者即是不可忍受的享受，以及以执着的自性清净故是天。因与真如无别，故于此无有行境。
English
Transforming the essence into Bodhi, who indicates my liberation, abandoning liberation from common birth and death. However, the sixth teacher, possessing as said, therefore the clinging to the three etc. are the beings to be tamed, all terms are completely fulfilled, not determined as one, that is, doing everything. The three bodies and mudras appear as anything, because of the completeness of nature, there is no coming and going. Thus it is said, showing that there is no coming and going from the emanation, and also to the beings to be tamed, the three etc., with the five bodies and five speeches and five minds etc., however it appears in the world, the nature of all appearances and examinations is originally the self-born Buddha, therefore the body and wisdom are spontaneously accomplished, which is the Great Perfection. However, like the moon in the water, there is no coming and going, because it appears pervaded by two names, there is no saying of re-emanation. Having all happiness such as the mother, but one's own essence is unattainable, therefore liberated from all extremes. Thus it is said, showing liberation from all extremes, experiencing the mother and the five aggregates etc., enjoying all tastes at the same time is also called without object. In the five desires etc., the mind is self-born in wisdom, therefore the things said are unattainable in essence, that is, everything seen and enjoyed, things and characteristics in wisdom are not mixed, completely perfect and essence not established and not determined as one etc., separated from all terms, thus establishing terms. Because of the greatness of the nature of the three realms, it becomes the seed of the mind of all sentient beings. Thus it is said, showing the great self-nature, not seeing everything that includes the womb and the three characteristics as an object, therefore it appears in the self-nature, everything complete is great. Therefore, compassion and wisdom and sentient beings are established as non-dual, which is transcendence. Not touched by the clinging edges of earth etc., the uniquely great God. Thus it is said, the Bodhisattva abiding on the earth makes the realm an object, with inverted wisdom clinging to the wisdom of examining terms, and all the uncertainties of the spoken edges, and the solitary one who is not one with the co-emergent, and the enjoyment that surpasses others, that is, the unbearable enjoyment, and because of the purity of the nature of clinging, it is a God. Because it is inseparable from Suchness, therefore there is no object of practice here.
Chinese
是。說的是，如實了知，因為無境而不可分，因為無有先後而遠離行境。又，顯示遠離一切行境，從吉祥秘密藏續中輯錄，思維任運成就之三摩地次第，即第六。此說如字面所示。最後，顯示迴向，圓滿等語也是如字面所示。自生無住思維任運圓滿，最初任運成就，本性覺二者等考察，共相任運成就等，如藥與醫師般，雖說顯現明晰二續未圓滿，然已提煉精華，確定方便，結縛橛，已作解釋，共同迴向。第六次第之釋，名為《寶鬘微飾》，班智達比瑪拉所造，圓滿。 第六次第之釋《寶鬘微飾》，班智達比瑪拉。
English
It is said that, having realized the basis as it is, it is indivisible because it is without an object, and it is separated from the realm of activity because it is without before and after. Moreover, it is shown to be separated from all realms of activity, compiled from the glorious Guhyagarbha Tantra itself, the sixth, which is the sequence of Samadhi of Spontaneous Perfection of Samye. This is as the words themselves indicate. Finally, the dedication is shown, and the words 'completely perfect' and so on are also as the words themselves indicate. Self-arisen, without abode, Samye spontaneously perfected, and the first spontaneously accomplished, even though the essence and awareness, the two, etc., are examined, the common characteristics spontaneously accomplished, etc., like medicine and a doctor, although it is said that the two clear tantras are not complete, the essence has been extracted, the definitive means, knots, pegs, explanations have been composed, and common dedication has been made. The commentary on the sixth stage, called 'Adornment of Precious Jewels,' composed by Paṇḍita Vimala, is complete. Commentary on the Sixth Stage, 'Adornment of Precious Jewels.' Paṇḍita Vimala.