English
The way of appearance of the four distinctions, the way of showing the difference between upper and lower yogas. The first part has five points: the way of establishing the three bodies; what is shown by this, distinguishing cause and effect separately; these are also shown in the realm of Suchness; the distinction of Suchness; how the four yogas appear from the nature of one essence. The first part has three points: the way in which the nature of mind, Suchness, is perfectly arranged from the beginning; the distinction of the three bodies; the way in which the self-originated wisdom of compassion appears as both samsara and nirvana. The first point is: Kye! Great Bodhisattva, the teacher who makes all, my mind, the self-originated wisdom, from the Dharma-nature Suchness, the teacher, retinue, and teaching, that is, the three perfections appear. Among them, the essence of the nature of Bodhicitta, how it has dwelt from the beginning, as it is, unborn and unceasing, dwelling in the nature of Dharma-nature unconditioned, is called Dharma-nature Suchness. And the aspect of it appearing as an object to be realized is established as the perfection of the teaching. Such a realm is the abode of all samsara and nirvana, or the nature of Dharma-nature Suchness, free from elaboration, beyond mind, therefore, its essence as it is, because it cannot be expressed and shown by words and letters, therefore, the unerring, certain teacher, with the self-originated wisdom of awareness, shows his own essence to himself, thereby realizing it. As it is said in that very text: "Whoever the teachers of the three times, the nature of the teaching is such, words and letters cannot, have not said, will not say, nor will change, your own nature is shown, with the awareness of the wisdom mind, one's own nature is indicated, seeing this teaching they gather, here showing that, that also sees, this is called the teaching." Thus it is said. The second point is: Such a nature of the perfection of the teaching, Bodhicitta Suchness dwells in it, all practitioners of the cause and effect vehicle contemplate it, and observe the realm of Dharma-nature Suchness. That is, the ultimate wisdom of the teacher or the one who realizes, the essence of the luminosity of the mind, from the power of the self-originated wisdom that is not obscured by karma and afflictions, the cause.
Chinese
地的导师显现为三身，其中，自知智慧是觉悟之王。自性显现为三种形态：无住之心的自性、自生智慧的自性、以及慈悲化身的自性。菩提心的自性，安住于无住法身。自生智慧的自性，安住于圆满报身。慈悲化身的自性，化现为各种形象而安住。如是说。又，如何显现之方式为，对于某些从个体中清净者，以化身之形象显现，示现特征原因之法。对于某些应调伏者，即获得果位的圣者，以报身之形象显现，示现基果无别或因果相关的法。对于某些获得果位的菩萨，即常恒者们，特别是佛陀自显之眷属们，以法身之形象显现，示现心性本自成佛之自性，即果的体性。彼经中说：仅安住于无住法身时，眷属也安住于菩提心。对于菩提心的眷属们，也示现无戏论之义。仅安住于圆满报身时，眷属也是菩萨的眷属。对于菩萨的眷属们，也圆满示现身和智慧。仅安住于各种化身时，眷属也是六道众生的眷属。对于六道众生的眷属们，也示现如意自在，随其所应。如是说。第三是，如是性、觉性、自生之智慧，彼之慈悲的游舞，无有止息之分显现，空明无有止息的自生智慧，从五种形态生起的五部所摄之诸佛，以及五部所摄之众生，是示现因果乘之境，并显现为三身导师之眷属。彼经中说：导师法身之眷属，是三时诸佛安住之处，以及三界六道众生，与圣者慈悲之心，宣说具有圆满的关联。导师报身之眷属，是修习十种无分别禅定，安住于地的菩萨
English
The teacher of the ground appears as the three bodies. Among them, self-knowing wisdom is the king of awareness. The nature appears in three forms: the nature of the non-abiding mind, the nature of self-born wisdom, and the nature of compassionate emanation. The nature of bodhicitta abides in the non-abiding dharmakaya. The nature of self-born wisdom abides in the perfect sambhogakaya. The nature of compassionate emanation abides, emanating in various forms. Thus it is said. Moreover, the way in which it appears is that, for some who are purified from individuals, it appears in the form of an emanation body, teaching the characteristics and causes of the Dharma. For some to be tamed, that is, noble ones who have attained the ground, it appears in the form of a sambhogakaya, teaching the Dharma of the inseparability of the ground and the result, or the connection of cause and effect. For some bodhisattvas who have attained the ground, that is, those who are constant, and especially for the retinue of the Buddha's self-manifestation, it appears in the form of a dharmakaya, teaching the nature of mind itself being enlightened from the beginning, which is the essence of the result. From that very [text]: "When merely abiding in the non-abiding dharmakaya, the retinue also abides in bodhicitta. To the retinues of bodhicitta, it also teaches the meaning of non-elaboration. When merely abiding in the perfect sambhogakaya, the retinue is also the retinue of bodhisattvas. To the retinues of bodhisattvas, it also perfectly teaches body and wisdom. When merely abiding in various emanation bodies, the retinue is also the retinue of sentient beings of the six realms. To the retinues of sentient beings of the six realms, it also teaches whatever is appropriate like a wish-fulfilling jewel." Thus it is said. The third is that, suchness, awareness, the self-born wisdom, the play of its compassion, the unobstructed aspect of manifestation, the unobstructed self-born wisdom, the Buddhas gathered by the five families arising from the five forms, and the sentient beings gathered by the five lineages, are the objects for teaching the vehicles of cause and effect, and appear as the retinue of the teacher of the three bodies. From that very [text]: "The retinue of the teacher's dharmakaya is where the Buddhas of the three times abide, and those sentient beings of the three realms and six classes, to the compassionate mind of the noble ones, it is said to have a perfect connection. The retinue of the teacher's sambhogakaya is the bodhisattva abiding on the ground, who has purified the ten non-conceptual samadhis.
Chinese
息止！烦恼不存，修习知识。与智慧集合和慈悲相关联。因此称为圆满。导师化身之身眷属是，化身慈悲六显现，眷属也是六道众生。与业和慈悲相关联是，眷属即称为圆满。如是说。第二是，如上所说那样的眷属众，对于因和果的法类进行阐明的导师三身，以法性如是性的体性，在一个境的自性中，由于眷属所化众生的根器，见解有高低不同，为了随顺他们，对于有些所化是声闻种姓者，开示舍弃一切生起之业和烦恼之分。对于独觉种姓者，开示一切业和烦恼以缘起还灭之理而遮止的境。对于有些所化，即菩萨种姓者，开示将一切不净世俗的显现迷乱之分，于法界无生之性中进行清净，以清净之门次第修习道而证得成佛。对于有些密咒种姓者，即作续的乘者，开示将一切不净身语意的分，加持为清净本尊身语意而修成清净之体性。对于有些瑜伽乘的行者，开示取舍正确的见行，并且以舍弃一切与其相违之道的途径而成就果位。对于有些成为无上密咒之法器者，开示自相续本来清净安住于本尊之自性，以甚深生圆次第而显现证得。总之，所有这些道都是在因道上勤奋，并且开示可以证得果位，因此是超越因果勤作的法，成为了与其他的不同。第三是，如是普作菩提心所显现的导师三身，对于因缘性之乘和果咒的种姓者们心怀顾念，为了与他们的心智相适应，虽然分别开示了因果之法，但实际上因和果两种本身也是从何处
English
Cease! Afflictions do not remain, cultivate knowledge. Associated with the assembly of wisdom and compassion. Therefore, it is called perfect. The retinue of the Teacher's emanation body is, the six manifestations of the emanation of compassion, the retinue is also the six realms of sentient beings. Being connected with karma and compassion is, the retinue is called perfect. Thus it is said. Secondly, for such assemblies of retinues as mentioned above, the Teacher's three bodies, who clearly explain the laws of cause and effect, in the nature of suchness of reality, in the nature of a single realm, because the views of the disciples of the retinue differ in high and low according to their faculties, in order to follow them, for some disciples who are of the Hearer lineage, it is taught to abandon all aspects of arising karma and afflictions. For those of the Pratyekabuddha lineage, it is taught that all karma and afflictions are objects of cessation by way of dependent origination and reversal. For some disciples, namely those of the Bodhisattva lineage, it is taught to purify all impure, conventional appearances and deluded aspects in the nature of the unborn Dharmadhatu, and to gradually progress through the path by means of purification and attain Buddhahood. For some of the Mantra lineage, namely those of the Kriya Tantra vehicle, it is taught to transform all impure aspects of body, speech, and mind into the pure body, speech, and mind of the deity through blessings, and to accomplish the nature of purity. For some of the Yoga Tantra vehicle, it is taught to adopt correct view and conduct, and to accomplish the result by abandoning all opposing paths. For some who have become vessels of the Unsurpassed Secret Mantra, it is taught that their own mind-stream is inherently pure and abides in the nature of the deity, and to manifest and accomplish it through the profound generation and completion stages. In short, all these paths are diligent on the causal path, and it is taught that the result can be accomplished, therefore it is a Dharma that transcends cause and effect and effort, and has become different from others. Thirdly, the three bodies of the Teacher manifested from the mind of the All-Creating Bodhicitta, with consideration for those of the causal characteristic vehicle and the resultant Mantra lineage, in order to suit their minds, although the laws of cause and effect are taught separately, in reality, both cause and effect themselves are from where
Chinese
显现之基，法性如是性，未曾丝毫动摇，示现此者，乃我普作之预言。如是说。第四，如是圆满一切之自性，法性如是性，其自性乃远离一切戏论，超越所缘之境，虽无差别，然如是云：法界无差别，故种姓不应异，依凭之法差别故，彼之差别遍计。如是所说，与法性显现之角度相符，若作区分则如下：显现为三世诸佛之导师，法身普作王我亦是法性如是性之自性，觉性菩提心，乃三身无离无合之体性。我所作之轮回涅槃一切法，亦是自性远离戏论之界中，力用显现无有止息，空色幻化之神变而显现，除此以外别无他物。如是，若将普作所作之法一一区分，为何与何？外境所显现之色声等六者，亦为普作我所作。如是，此等一切乃普作菩提心之力量所显现之游舞，如是所说之方式亦可用于下文。如是，显现为眼等六根者，乃我之自显现，无有止息，无碍现量了知诸法之体性。眼之识等，识之聚积，乃普作我之自生智慧之自性。五大亦为一切器情之所依之基与生起之因，故一切器情皆未超出此五大之自性，如是，一切器情之因虽为五大，然彼等五大亦不离菩提心如是性。无有止息之大悲，自生五智之力量，三界六道之有情生起，亦是宣说为如是性之体性，除此之外，丝毫他物亦无有。如是，龙钦巴云：广大虚空一者即一切，一切乃一切之实
English
The basis of appearance, the nature of reality, the suchness itself, without the slightest movement, showing this is my, the All-Creating One's, prophecy. Thus it is said. Fourthly, the nature of all such perfections, the nature of reality, the suchness itself, its own essence is free from all elaborations and beyond the object of focus, although there is no difference. As it is said: Because the realm of Dharma has no difference, lineages should not be different. By the distinctions of the dependent dharmas, its distinctions are fully made. As it is said, in accordance with the perspective of the appearing phenomena, if we differentiate, it is like this: appearing as the teacher of the three victorious ones, the Dharmakaya All-Creating King, I am also the nature of reality, the suchness itself, the essence of awareness, bodhicitta, the nature of the three kayas inseparable. All the dharmas of samsara and nirvana that I have made are also the play of power arising without ceasing from the state of suchness, free from the elaborations of space, appearing as the magical display of empty form, and there is nothing else besides that. If we differentiate the dharmas made by the All-Creating One, what are they? The six external appearances, such as form and sound, are also made by me, the All-Creating One. All of these are merely the play of the power of the All-Creating Bodhicitta, and this way of speaking can also be applied to the following. Likewise, the appearance of the six faculties, such as the eye, is my own unceasing appearance, the essence of knowing and understanding all dharmas without obscuration. The aggregates of consciousness, such as eye consciousness, are the nature of the self-born wisdom of the All-Creating One. The five great elements are the basis of support and the cause of arising for all containers and contents, therefore all containers and contents do not go beyond the nature of these five. Thus, although the cause of all containers and contents is the five elements, those elements are also not different from the bodhicitta suchness. From the power of the five self-born wisdoms, the unceasing compassion, the beings of the three realms and six classes arise, and it is taught that they are the essence of suchness, and there is not even a particle of anything else besides that. As Longchenpa said: The one great expanse is all, all is the reality of all.