Chinese
地。（佛）开示：为何不用？（答：）因为没有可做之境，一切本来就是真如的缘故。第三（部分）分二：不承认观待的法身的问答，以及本体任运成就的问答。第一部分，从“开示”到“生起的缘故”之间阐述。又开示：善男子，如幻术等之理，是否认为果位普光法身任运成就？（答：）不认为成就。（佛）开示：为何不认为成就？（答：）因为观待的法身是道的自在，从二资粮生起，或者从法界和智慧的结合中产生。因此，这里不接受，以后也会讲解，详细内容应按照决定意义的教言和释论来理解。第二部分分三：菩提心任运成就的问答，净土任运成就的问答，以及佛地任运成就的问答。第一部分，从之前的延续开始，“开示：善男子，您”到“不动摇”之间阐述。又开示：善男子，你们是否认为在菩提心的精要中成就？（答：）善知识，完全不认为，因为已经成熟。（佛）开示：为何不认为？（答：）所谓善男子，即是涅槃本身；所谓有情有情，即是轮回的生存本身，本来与菩提心的精要无别，并且不为所动。因此，一切法也从法性真如不作改变的状态中圆满成就。第二部分，从观的问答之后，“开示”到“本身的缘故”之间阐述。又开示：善男子们，是否认为完全行于佛的净土？（答：）不认为完全行于。（佛）开示：为何不行于？（答：）因为如实证悟实相后，一切有情众生本来就是清净佛土本身的缘故。第三部分，从之后，“开示”到“到达的
English
Earth. (The Buddha) instructed: Why not use it? (Answer:) Because there is no object to be done, everything is inherently the nature of suchness. The third (part) has two: the question and answer that do not acknowledge the dependent Dharmakaya, and the question and answer of the spontaneously accomplished essence. The first part, from "instructed" to "the reason for arising" is explained. Again, instructed: Noble son, according to the principles of illusion and so on, do you think that the fruit, the all-illuminating Dharmakaya, is spontaneously accomplished? (Answer:) I do not think it is accomplished. (The Buddha) instructed: Why do you not think it is accomplished? (Answer:) Because the dependent Dharmakaya itself is the freedom of the path, arising from the two accumulations, or arising from the union of the Dharmadhatu and wisdom. Therefore, it is not accepted here, and it will be explained later, and the detailed content should be understood according to the definitive meaning teachings and commentaries. The second part has three: the question and answer of the spontaneously accomplished Bodhicitta essence, the question and answer of the spontaneously accomplished Pure Land, and the question and answer of the spontaneously accomplished Buddhahood. The first part, starting from the continuation of the previous, from "instructed: Noble son, you" to "unmoved" is explained. Again, instructed: Noble sons, do you think that you are accomplished in the essence of Bodhicitta? (Answer:) Virtuous friend, I do not think so at all, because it is already ripe. (The Buddha) instructed: Why do you not think so? (Answer:) What is called a noble son is Nirvana itself; what is called sentient being sentient being is the existence of Samsara itself, which is inherently inseparable from the essence of Bodhicitta and is unmoved. Therefore, all dharmas are also perfectly accomplished from the unaltered state of Dharmata Suchness. The second part, from the question and answer of view, from "instructed" to "the reason for itself" is explained. Again, instructed: Noble sons, do you think that you are completely traveling in the Pure Land of the Buddha? (Answer:) I do not think that I am completely traveling. (The Buddha) instructed: Why do you not travel? (Answer:) Because after realizing the reality as it is, all sentient beings are inherently the pure Buddha Land itself. The third part, from after, "instructed" to "the arriving
Chinese
到“了”之间所表示的意义。又说：“善男子，想要完全经历十地吗？”回答说：“不想要完全经历。”说：“为什么不经历？”回答说：“因为一切都未经历到达佛地就已经前进了。”在《智慧秘密》中说：“因此，未作造作的圆满地，自生任运圆满的特殊显现，无论显示何种地的差别，都包含在未作造作的圆满地中。”如是说。第四是，从“说”到“了”之间所表示的意义。又说：“善男子，菩提心髓用什么比喻来表示？”回答说：“善知识，没有从各个方面都相符的比喻，因为比喻只是片面的，而意义是无偏的，因此无法用任何比喻来描绘。”说：“难道完全没有比喻可以象征吗？”回答说：“然而，稍微取一些从某个方面相符的比喻，有十四个比喻的根本，如下：没有边际和中心，普遍而不受阻碍，成为一切时处的虚空；没有偏袒，对一切都清晰，没有取舍，如同太阳；没有分别念，需求自然产生，没有增减，消除黑暗，水清澈，如同如意宝珠、珍宝、自在之王、龙的盔甲；从始至终不变，没有污垢或杂质，如同珍贵的黄金；消除黑暗，显示事物，清晰可见，如同灯；将烦恼转化为智慧，将痛苦转化为大乐，如同毒药变成甘露；对此，认识到是毒药而逃离的，如同声闻；如同不接触的独觉；持有防护而不受伤害的，如同菩萨；如同被咒语摧毁一样，身语意具有天神形象的外道；如同用药物和咒语转化为甘露一样的内道。”据说，宗喀巴大师的手稿中也保存着这样的空性偈颂。将分别念转化为智慧的境界，如同炼金术的药；自性清净，不变，如同青金石；深邃，功德的波涛没有增减，如同大海；
English
That which is indicated between "is." And again it was said: "Noble son, do you wish to completely traverse the ten bhumis?" He replied: "I do not wish to completely traverse them." He said: "Why do you not traverse them?" He replied: "Because all have already gone forth without traversing to the ground of Buddhahood." In the Secret of Wisdom it says: "Therefore, the uncreated, perfect ground, the self-arisen, spontaneously perfect, special appearance. Whatever differences of the ground are shown, they are included in the uncreated, perfect ground." As it is said. The fourth is: That which is indicated from "said" to "is." And again it was said: "Noble son, with what example is the essence of bodhichitta shown?" He replied: "Noble spiritual friend, there is no example that is in accordance from all aspects, because examples are one-sided, but the meaning is impartial, so it cannot be depicted by any example." He said: "Is there no example at all to symbolize it?" He replied: "However, if we take a slightly similar example from one aspect, there are fourteen roots of examples, as follows: Like the sky, which is pervasive without beginning or end, unobstructed, and becomes all times; like the sun, which is clear to all without partiality, without acceptance or rejection; like the wish-fulfilling jewel, the precious king of power, the armor of the nagas, which arises from needs and desires without thought, without increase or decrease, and dispels darkness with clear water; like precious gold, which does not change from beginning to end and is without tarnish or impurity; like a lamp, which dispels darkness, shows things, and is clearly seen; like a poison-transforming medicine, which transforms afflictions into wisdom and transforms suffering into great bliss; the Shravakas are like those who know this as poison and flee; the Pratyekabuddhas are like those who do not touch it; the Bodhisattvas are like those who hold protection and are not harmed; the outsiders with the appearance of deities in body, speech, and mind are like those who are destroyed by mantras; the insiders are like those who are transformed into nectar by medicine and mantras." It is said that such a stong thun (emptiness verse) is also preserved in the handwriting of the Dharma Lord. Transforming conceptualization into the realm of wisdom is like the elixir of gold transformation; naturally stainless and unchanging is like lapis lazuli; deep and with waves of qualities that do not increase or decrease is like the great ocean;
Chinese
那么，是谁对谁说的呢？是金刚手化身对眷属讲述以前从导师那里听闻的意义。这尊金刚萨埵大士，以及显现为五部如来等，也是因为从空性中音声同时显现的缘故，以大金刚持自然成就的体性而说的。因此，化身和导师也因为是菩提心的缘故，秘密主也说是从导师金刚持那里听闻的。第六部分分为两点：总的指示和详细的解释。第一部分是从“说了”到“显现”之间指示的。又说了：圣者菩提心是如何显现的？回答说：菩提心是无生之性，即使是刹那间，也不可能显现为任何事物和边际。说了：什么都不显现吗？回答说：然而，它不像断灭一样，因为它是万物的根本，所以怎么看就怎么显现。第二部分分为两点：如何进入作为道路的基础，以及道路如何成为功德的基础。第一部分是从“说了”到“显现之性”之间指示的。七十三种菩提心的特征使心显现的法得以成立。菩提心远离一切局限和偏颇，是未混合的圆满之体性。说了：菩提心是如何完全显现的？回答说：就像这样，菩提心的心如所说般圆润，遍及一切，因为是所有相，所以远离一切片面之相，是无显现之性。这是从不相似和相似两种理由中，用不相似的理由来指示，相似的理由也应结合起来。本来大自在没有隐藏，没有变成秘密，所以没有隐藏在任何地方。就像眼睛看不见眼睛一样，它被俱生和遍计二者遮蔽，所以无法如实见到。在三时中与自证智不可分离，所以本来没有分离，但就像王子不认识自己的脸一样，所以不认识。因为分别的智慧无法把握其体性，所以如果观察也无法见到。
English
Then, who spoke to whom? It was the Vajra-hand emanation who told the retinue the meaning previously heard from the teacher. This great Vajrasattva, and the appearance of the five families of buddhas, etc., is also because the sound appears simultaneously from emptiness, so it is spoken by the nature of the great Vajradhara naturally accomplished. Therefore, the emanation and the teacher are also because of the essence of Bodhicitta, the secret lord also said that he heard it from the teacher Vajradhara. The sixth part is divided into two points: general instruction and detailed explanation. The first part is indicated from "said" to "appears." Again, it was said: How does the noble Bodhicitta appear? The answer is: Bodhicitta is unborn in nature, and even for a moment, it is impossible to appear as any thing or boundary. Said: Does nothing appear? The answer is: However, it is not like annihilation, because it is the root of all things, so it appears as it is seen. The second part is divided into two points: how to enter as the basis of the path, and how the path becomes the basis of merit. The first part is indicated from "said" to "the nature of appearance." The seventy-three characteristics of Bodhicitta establish the Dharma of the mind's appearance. Bodhicitta is free from all limitations and biases, and is the unmixed, complete nature. Said: How does Bodhicitta fully appear? The answer is: Like this, the mind of Bodhicitta is round and smooth as described, pervading everything, because it is all aspects, so it is free from all one-sided aspects, it is the nature of non-appearance. This is indicated from the two reasons of dissimilarity and similarity, using the reason of dissimilarity, and the similar reasons should also be combined. Originally, the great self was not hidden, and did not become a secret, so it was not hidden anywhere. Just as the eye cannot see the eye, it is obscured by both co-emergent and imputed, so it cannot be seen as it is. In the three times, it is inseparable from self-cognition, so it was originally not separated, but like a prince who does not recognize his own face, so he does not recognize it. Because the wisdom of discrimination cannot grasp its nature, so if observed, it cannot be seen.
Chinese
于我如是思，如是显现，故于任何皆显现。 本体不一，显现各异，故显现多样，然其自身圆满于自明觉，解脱于边，故无事物。 无论于轮回中流转多久，于劫中漂泊，亦非他者，故不失不分，故无离散。 无论生起多少名相概念，纵然施设种种，然菩提心之本体，未曾动摇于任何方向，故无有改变。 若寻实体，则丝毫不得，故无微尘分，成熟于器情，故遍布显有。 本体远离三边，故从空性中显现种种，故生起多样。 本体之相不可得，故无实体，以种种名称而称之，故执着于任何。 不为宗派所束缚，故于各乘之修持，显现为果，故成就任何。 远离形状与颜色之相，故无色相，事物之好坏，如所感受般显现，故观任何皆显现。 本体无有，且离于对境，故一无所有，然圆满不杂而明晰，故于任何皆是觉性。 无有边际，且不间断，故于广大无垠之大平等中，解脱于一与多，故一即无量。 任何边亦不可触及，且无分，故于唯一之全离中，不需造作而任运成就，故无不舍弃。 于圆满自生智慧之界中明晰，故无内外，不舍离彼性，故一切皆是内。 事业与功德无量显现，故虽生起无边，然远离断灭与增减，故无有穷尽。 本体不为心与名所测度，不可言说，故不执取不施设，然不运用心与言语，故安住于何处。 解脱于事物与常有，故无有障碍，本体不变，故恒常安住。 此超越了常有与相续之二种常，故如实乃无为之本体。于拉贤见之镜中：何人若见此义，彼即是如来，如实之事物，如是解脱二常。