Chinese
祈请您开示。” 二者有四：首先，将原始的基础——一切之作者安置于三身中；其次，从中安置自生五智；再次，从中安置三有情器世界的自性；如是，在显现清净与不清净的各种事物之时，从一开始就安住于自性离戏之边。 第一是：金刚萨埵请问必要之后，原始的基础——菩提心一切之作者国王，以其自性法性，大圆满的空性，离戏，原始清净的自性，无边无际，远离偏袒，是为空性法身；以其自性光明任运成就的显现，作为无碍显现一切的基础而安住，是为光明报身；以其大悲，觉性的智慧，明空双运的妙力，显现一切的智慧，是为无二化身，此三者是圆满一切功德的显现基础，安置于法界如来藏的自性中，即是说，内在明晰的三种智慧是显现一切功德的基础。 究竟义之精髓中说： 无论轮回与涅槃， 任何事物都无法沾染的原始状态中， 自生智慧原始清净。 体性空性，超越言诠， 自性光明，深邃而清晰， 大悲具足觉性之精华， 安住于内在法界原始清净大之中。 体性安住于身，无有迁变， 自性光明，语由此显现， 大悲即是心，安住于觉性中。 从身显现，无有面容与手足， 安住于光明，亦无颜色， 安住于觉性，亦无散乱与收摄， 自性内在明晰，是显现的基础。 从身显现三身自体， 从光明显现任运成就报身圆满， 大悲觉性显现为智慧， 安住于自性显现的基础中。 此乃原始之安住方式。 第二是：如是空性光明大悲三者，从中安置一切功德，即是总说之后别说，一切之作者自性的觉性，自生大智慧一的妙力无有止息，从中生起自生大智慧五者，是为：心内扰动之自性，感受痛苦的嗔恨，自然显现，不依赖于因缘。
English
Asked to be shown by you. The second has four: Firstly, placing the original basis, the All-Doer, in the three bodies. Secondly, placing the five self-born wisdoms from that. Thirdly, placing the nature of the three realms, containers and contents, from that. Thus, when various pure and impure things appear, from the very beginning, it abides in the nature free from the extremes of elaboration. The first is: After Vajrasattva asked for the purpose, the original basis, the mind of enlightenment, the All-Creating King, placed his own nature, the Dharma-nature, the great emptiness, the freedom from elaboration, the nature of primordial purity, without limit or partiality, as the emptiness of the Dharma-body. His own essence, the spontaneously accomplished appearance of clear light, abides as the basis for the unceasing manifestation of anything, which is the clear Enjoyment Body. His own compassion, the wisdom of awareness, the skill of the union of clarity and emptiness, the wisdom that manifests anything, is the non-dual Emanation Body. These three are the source of all the perfect qualities, placed in the nature of the essence of Suchness, which means that the three inner clear wisdoms are the teaching of the source of all qualities. From the ultimate essence of meaning: In the beginning, untouched by either cyclic existence or transcendence, the self-born wisdom is primordially pure. Essence is emptiness, beyond expression, Nature is light, clear in depth, Compassion possesses the essence of awareness, Abiding in the great inner space of primordial purity. Essence abides as the body, without change, Nature is light, speech itself arises, Compassion is mind, abiding in awareness. From the body, there are no face or hands, Abiding in light, there is no color, Abiding in awareness, there is no scattering or gathering. Own-face is inner clarity, the source of manifestation, From the body, the three bodies themselves, From the light, spontaneous accomplishment, perfect enjoyment, Compassion and awareness manifest as wisdom, Abiding as the basis for natural manifestation. This is the original state. The second is: From such emptiness, clarity, and compassion, all qualities are placed, which means that after the general statement, the specific statement is that the awareness of the All-Doer's own mind, the unobstructed skill of one great self-born wisdom, gives rise to the five great self-born wisdoms, which are as follows: The nature of mental turmoil, the tormenting anger that is felt, appears naturally, not relying on causes and conditions.
Chinese
由于无所依凭而自生的大智慧之力量，以无碍的自明之方式显现，因此不依赖于断除、阻止、修习、转变等，而是从一开始就将自生智慧的本质显现出来。如噶饶多吉所说：“贪嗔痴慢嫉，自识显现故，不舍其义。”并且，从这之中也说：“自生无因缘而生，智慧无碍而明。”如是说。同样地，也适用于下面的情况：将与境相合的自性之贪欲，显现为自生大智慧；将不辨取舍的自性之愚痴，显现为自生大智慧；将目标无法容纳的自性之嫉妒，显现为自生大智慧；将心高气傲的自性之慢，显现为自生大智慧，这五者得以显现。第三，如是自生的五种智慧之力量，从中产生了庄严之因的五大元素。之所以称其为庄严之因，是因为这五大元素本身显现为自生智慧之力量的展现或庄严，所以称为庄严。如《甚深精义》中所说：“那也是觉性自性空明通透大，在任何事物都未成立的状态中，从任运成就五光的力量中，外境显现连同身体都成立，显现为自显的庄严，显现为智慧的展现，显现为无碍的力量，然而，显现上并非以真实成立。例如梦境的显现，是无境自显的力量和庄严以及展现一样。”如是说。因此，这五大元素是所有生起变化的因，并且遍布广大，所以称为大因。此外，最终被火、水、风摧毁并使其空虚的外器世界，以及以所依和能依的方式存在于其上的内情众生，即以器情所包含的三千大千世界得以安立。从中特别地，自生智慧的庄严之因的身体，在最初同时取受，即如是显现由五大元素自性所组成的五种姓的众生或六道众生的身体。也就是说，庄严之因的身体，坚硬的界称为地之身
English
Because the power of spontaneously arising great wisdom, without any basis, appears in the manner of unceasing self-illumination, it does not rely on abandonment, prevention, practice, transformation, etc., but from the very beginning manifests the essence of spontaneously arising wisdom. As Garab Dorje said, "Attachment, hatred, pride, jealousy, and delusion, because self-awareness arises, do not abandon their meaning." And from this it is also said, "Spontaneously arising, it arises without cause or condition. Wisdom is clear without obstruction." As it is said. Similarly, apply it to the following as well: Attachment, which has the nature of accepting objects, manifests as spontaneously arising great wisdom; ignorance, which has the nature of not distinguishing between acceptance and rejection, manifests as spontaneously arising great wisdom; jealousy, which has the nature of not accommodating its object, manifests as spontaneously arising great wisdom; pride, which has the aspect of an elevated mind, manifests as spontaneously arising great wisdom, and these five are manifested. Third, from the power of these five kinds of spontaneously arising wisdom, the five great elements, which are the cause of adornment, are produced. The reason they are called the cause of adornment is that these five great elements themselves appear as the display or adornment of the power of spontaneously arising wisdom, so they are called adornment. As it says in the Profound Essential Drop, "That is also the self-nature of awareness, empty, clear, and completely transparent. In a state where nothing is established, from the power of the spontaneously accomplished five lights, the outer realm, together with the appearance of the body, is established, appearing as the adornment of self-appearance, appearing as the display of wisdom, appearing as unceasing power, but appearance is not established as true. For example, the appearance of a dream is like the power, adornment, and display of self-appearance without an object." As it is said. Therefore, these five elements are the cause of all arising changes and are widely pervasive, so they are called great causes. Furthermore, the outer vessel world, which is ultimately destroyed and emptied by fire, water, and wind, and the inner sentient beings who dwell upon it in the manner of support and supported, that is, the three great thousand world systems contained by the vessel and its contents, are established. From these, in particular, the body of the cause of adornment of spontaneously arising wisdom, taken simultaneously at the beginning, is like this: the bodies of the five kinds of beings or the six realms of beings, composed of the nature of the five elements, are shown to appear. That is to say, the body of the cause of adornment, the solid element is called the earth body.
Chinese
地，以及，同样地，作为装饰之因的身体，潮湿且湿润的界——被称为水的身体；作为装饰之因的身体，温暖的界——被称为火的身体；作为装饰之因的身体，移动的界——被称为风的身体；作为装饰之因的身体，空隙虚空的界——被称为天空的身体，每一个都具备五种元素，聚集为一，获得了或显现了六道众生的所有身体。这些都是由一个俱生菩提心自性显现为五种智慧的各自类别：自生、非造作的智慧，明空，嗔恨的自性，完全摧毁对境，是金刚部；自生、无阻碍的智慧，乐空，贪欲的自性，以悦意的姿态接受对境，是莲花部；自生、无执著的智慧，觉空，愚痴的自性，成为一切的遍布者，是佛部；自生、无与伦比的智慧，念空，嫉妒的自性，目标无法容纳于内，是事业部；自生、无生灭的智慧，显空，我慢的自性，专注于伟大的功德，认为自己比别人更高，是珍宝部。像这样获得具有五种自生智慧类别的身体，与被五种烦恼所摄持的众生的身体一一对应。《十经》中说：三有五道的五种法，于菩提心中现证成佛。那又是如何呢？由五种干渴执着的异熟，进入五道之门后，体验五种不适痛苦。由嗔恨道进入门后，在地狱感受寒热。即使有无有先后的法行，也由先前的业的异熟，体验寒热的感受，但核心的菩提心，不会被寒热的感受所动摇。因此嗔恨不住于空性，于菩提心中现证成佛。由贪欲道进入门后，在饿鬼道感受饥渴。即使有布施满足的法，也由先前的业的异熟，体验饥渴的感受，但核心的菩提心，不会被饥渴所动摇。因此贪欲不住于空性。
English
Earth, and, likewise, the body that is the cause of adornment, the moist and wet element called the body of water; the body that is the cause of adornment, the warm element called the body of fire; the body that is the cause of adornment, the moving element called the body of wind; the body that is the cause of adornment, the space-aperture element called the body of sky, each possessing all five elements, gathering into one, all the bodies of the six realms are taken or appear. These are all the nature of one spontaneously arisen bodhicitta, appearing as the separate categories of the five wisdoms: The self-arisen, uncompounded wisdom, clear-empty, the nature of hatred, completely destroying objects, is the Vajra family; the self-arisen, unimpeded wisdom, bliss-empty, the nature of desire, accepting objects with a pleasing manner, is the Padma family; the self-arisen, detached wisdom, awareness-empty, the nature of ignorance, becoming the pervader of all, is the Buddha family; the self-arisen, unequaled wisdom, memory-empty, the nature of jealousy, the object not fitting within, is the Karma family; the self-arisen, unborn wisdom, appearance-empty, the nature of pride, focusing on great qualities, viewing oneself as higher than others, is the Ratna family. Like that, taking the body with the five categories of self-arisen wisdom, individually applying them to the bodies of beings gathered by the five afflictions. From the Ten Sutras: The five dharmas of the three existences and five paths, manifestly awaken into Buddhahood in the bodhicitta. How is that? Through the maturation of the five thirsts and attachments, after entering the five path-doors, one experiences the five discomforts and sufferings. By entering the door through the path of hatred, in the hell realm one experiences heat and cold. Even if there is dharma practice without before or after, through the maturation of previous karma, one experiences the feeling of heat and cold, but the essence, the bodhicitta, is not moved by that feeling of heat and cold. Therefore, hatred does not abide in emptiness, manifestly awakening into Buddhahood in the bodhicitta. By entering the door through the path of desire, in the preta realm one experiences hunger and thirst. Even if there is dharma of offering and satisfaction, through the maturation of previous karma, one experiences the feeling of hunger and thirst, but the essence, the bodhicitta, is not moved by hunger and thirst. Therefore, desire does not abide in emptiness.
Chinese
我于菩提心中现证佛陀，因入愚痴道之门，于畜生道中行愚痴行。此乃精微智慧之法行，前世业力之成熟，体验愚痴之境。然此菩提心之精髓，不为愚痴之境所动摇。因此，愚痴不住于空性中，我于菩提心中现证佛陀。因入嫉妒道之门，于人道中行善恶行。虽有善恶业之法，然因不善业稍弱之成熟，体验无常变迁之境。然此菩提心之精髓，不为无常之境所动摇。因此，嫉妒不住于空性中，我于菩提心中现证佛陀。因入我慢道之门，于天道中以享乐，体验无明堕落之苦。虽有以思惟成就之法行，然因无明懈怠之成熟，体验堕落之苦。然此菩提心之精髓，不为堕落之境所动摇。因此，我慢不住于空性中，我于菩提心中现证佛陀。如是说之，因此，由嗔恨等五种自生智慧所生之庄严之因，五大之身之有情，显现为五道众生，然实则彼等本无生，乃法性自生智慧普作王菩提心之游舞或庄严，故显现为轮回之法，然此一切皆无生灭来去，已证悟为自生智慧一体之自性。彼经云：五蕴生五大，五大生自生。显现之法与有情之法，虽由不思议之因缘而生，然胜义中无生，故宣说无戏论之义。如是说。第四，如是三身五智三有情器等，清净与不清净种种显现之时，何者安置，乃菩提心普作王，彼亦为导师之自性，轮回涅槃种种显现，此一切之法性皆离戏论，本初空性