Chinese
巨大的身体，一即是全部的自性，无余圆满。智慧之轮有成千上万。如是说。自住光明觉性中，包含所有一切见解。过去现在未来一切佛，自住见解无二致。如是说。金刚萨埵广大如虚空，一即是无有任何相。瑜伽士安住于虚空的行境，于未生无生之实性中，假设之法又在哪里存在？如是说。《秘密音声续》中说：心意不离于一，显现于显现之初，如面容与镜子一般，解脱即是当下解脱。觉知游动于空性境，见、知、觉性无有差别，当下即是自解脱。知一即能解脱一切，二与三之数量终结，分别与执着的对境不显现，游动与执着本性空，空性之见解明澈圆满，众多之数量即告终结。如是说。此外，宣说贪欲心之见解，若未断除任一妄念，则应断除一妄念以灭除一切。百人戴同一镣铐不得解脱，执持一镣铐即能解脱一切。解脱后，更无解脱之道可言，趋入之业因亦止息。如是等等，甚多。如是，不混杂、离边、自明、圆满、无别、俱生解脱之见解，此大秘密是意义道之本质，是不可或缺之无上口诀。化身大译师毗卢遮那云：八识本然安住，具德者于心中获得九界。如是教导。第二，例如以三足阐述文化等，例如工巧、医方明、声明、因明、内明，对于圆满精通五大明处之贤者，无论赋予其工匠或医师等何种名称，皆因其具备各种功德而真实不虚。同样，此不混杂、圆满之见解亦应结合而证悟。密咒珍宝之宝库的持有者，持有无尽藏之大伏藏师，持金刚大持明者种姓之主，于《智慧秘密续》等经典中如是宣说：彼九具足之心之基
English
The great body, one is the nature of all, complete without remainder. There are hundreds of thousands of wheels of wisdom. Thus it is said. In the self-abiding, luminous awareness, all thoughts are included. For all Buddhas of the three times, there is no other than the self-abiding thought. Thus it is said. Vajrasattva is vast like the sky, one is without any form. The yogi dwells in the conduct of the sky, in the essence of the unborn and uncreated, where do fabricated dharmas exist? Thus it is said. From the Secret Sound Tantra: The mind does not move from one, appearing clearly at the beginning of appearance, like a face and a mirror, liberation is liberation in that very moment. When knowledge moves in the empty realm, seeing, knowing, and awareness are not different. That very thing is liberated in its own place. Knowing one liberates all. The limit of the numbers two and three is exhausted. The object of thought and grasping does not appear. Movement and grasping are empty from the beginning. Because the thought of emptiness is clear and complete, the limit of many numbers is exhausted. Thus it is said. Furthermore, the view of desire is explained. Since not even one thought is cut off, one thought should be cut off to kill all. A hundred people are not freed by one iron chain. By holding one, all are freed. Because of liberation, there is no path to liberation above. The cause of entering karma is stopped. Thus and so on, there are very many. Thus, this unmixed, free from extremes, self-luminous, complete, inseparable, co-liberated view, this great secret is the essence of the path of meaning, an indispensable supreme instruction. The great translator Vairochana said: The eight aggregates naturally abide as they are. The virtuous one obtains the nine spheres in the mind. Thus he instructed. Secondly, for example, culture and so on are taught with three legs. For example, craftsmanship, medicine, grammar, logic, inner science, for a wise person who is completely proficient in the five great sciences, no matter what name is given to him, such as craftsman or doctor, all are true because they possess various qualities. Similarly, this unmixed, complete view should also be combined and realized. The owner of the treasury of secret mantra jewels, the great treasure revealer who holds the inexhaustible essence, the lord of the lineage, the great Vajradhara, said in the Wisdom Secret Tantra and other scriptures: That nine-fold basis of mind
Chinese
以珍宝之道而修持，不经勤作，果亦任运成就。见地于心无取舍，取无边际之精要。智慧无碍，光明照耀，无禁无制，是为行之庄严。不思不虑，是为意之虚空。如王者普施，是为圆满之灌顶。无行而至究竟，是为心之道。无造作之誓言，本即清净。自显之果，任运成就之虚空。如是等等，以及从九界二万部中极其广博地宣说。彼等之义理深奥广阔，广而言之，于九界各自之时，中而言之，于珍宝之庄严，略而言之，于甘露水流中所说者，以智慧之入门而明晰，当入于真实心要之决定义。章节之名称：于珍宝之宝藏交付中，以通达之义熟悉且习惯之方便，以果至究竟而开示之章节，即第四品已善说。第五，如是显现，果任运成就后，于自性中圆满之方式宣说，本体法身之安住方式，意为智慧之自性，特别殊胜之伟大开示，共三者。第一，如查那之果等二偈颂开示，譬如殊胜之查那树，如查那嘎之果，无内外与遮蔽一般，无因缘与差别，自明之觉性，离生灭住三者，自明之果本身，以自之本体无错乱，周遍广大于轮涅一切法之体性显现，是为本体性之法身。彼者如是安住之义，如具德上师之恩德，于无作任运解脱而认知，自身以道至究竟之智慧，自生而明晰，是为法身。彼大智慧将轮涅一切安乐，皆显现为自明大安乐，无有贪执而受用，故为报身。彼者于得地之菩萨面前，如转轮圣王般，以相好庄严之身显现，是为他报身。此二者亦于甚深心髓之论典中
English
Practiced through the precious path, the fruit is spontaneously accomplished without effort. The view has no acceptance or rejection in the mind, taking the essence of the boundless. Wisdom is unobstructed, shining clearly, without prohibition or restriction, it is the adornment of conduct. Unthinking and unforgetting, it is the expanse of intention. Like a king bestowing universally, it is the empowerment of completion. Without traveling, reaching the ultimate, it is the path of the mind. The unfabricated samaya is pure from the beginning. The self-appearing fruit, the expanse of spontaneous accomplishment. Such as these, and from the ninety million sections, it is extensively spoken. The meaning of these is profound and vast. To speak extensively, at the time of each of the nine spheres, to speak moderately, in the adornment of jewels, to speak briefly, in the nectar stream, clarify the entrance of wisdom, and enter into the definitive meaning of the true essence. The name of the chapter: In the entrustment of the precious treasure, the chapter that shows the fruit reaching the ultimate by means of familiarizing and habituating the meaning of realization, that is, the fourth chapter, has been well explained. Fifth, thus manifested, after the fruit is spontaneously accomplished, explaining how it is perfected in its own state, the way the essence of the body abides, the intention is the nature of wisdom, and the greatness of the special eminence is shown, there are three. First, like the fruit of Tsana, etc., it is shown by two verses. For example, the excellent Tsana tree, like the fruit of Tsanaka, without inside and outside and obscuration, without cause and condition and difference, the self-aware awareness, free from the three of arising, ceasing, and abiding, the fruit of self-clarity itself, without error in its own essence, the nature of all phenomena of samsara and nirvana is manifested as pervasive and vast, it is the Dharmakaya of the essence itself. The meaning of how it abides, through the kindness of the glorious Lama, recognizing it as unmade and self-liberated, the wisdom of oneself reaching the ultimate through the path, self-arising and clear, is the Dharmakaya. That great wisdom manifests all the happiness of samsara and nirvana as self-aware great bliss, and enjoys it without attachment, hence it is the Sambhogakaya. That which appears to the bodhisattvas who have attained the ground, like a Chakravartin king, in a body adorned with signs and examples, is the other Sambhogakaya. These two are also in the teachings of the innermost secret heart drop
Chinese
关于显现自身和显现他者的受用身，实际上是相同的。它的幻化显现为六道众生和三界有情，以清净与不清净的各种形式显现，并逐渐净化迷惑，这就是化身。在果的境界中说：本体自性安住的智慧显现为法身，它的光芒显现为五部和化身。又说：自然安住的大乐普照之身，法身远离一切戏论，自证大乐圆满受用，光芒是慈悲的幻化。在无别的状态中圆满，以清净的处所成为其主，以具足相好的身来调伏，对六道众生清净与不清净的相续，作为主宰的它自身是清净的，不清净的幻化广大显现，以不可思议的方式进行调伏。也就是说，一切法的自性，本来就安住在如实法性之中的真如，这是本体。为了如实显现其安住之方式，在自显智慧的显现中，四身不混杂而完全圆满，因此在本体上是无别的大平等性。就像前面所说的那样：本体超越了名相之身，是一切的基础和心髓之身，大乐无相的日光显现，智慧胜义身超越了有无，存在也超越了有无。第二，以“自明不分别”等一颂两句来阐述。以无有遮蔽而自明的无分别智慧，了知一切法不在显现的境中，而是在法性的状态中，这是如镜般的智慧。在智慧秘密中说：菩提心即是普贤，是无余聚集的心髓之精华，如虚空的法乘是见解的境界，广大宽阔是极乐，一切聚集的智慧是清净的光芒，向四面八方明亮照耀，如镜般的智慧照亮一切，不加修饰的影像显现，因此称为如镜般的智慧。同样，一切法在法性真如中，没有好坏和大小，而是以平等的空明来认知，这就是平等性智。在自证智慧光明中，没有高低傲慢和大小之分，以无有自他的自证，
English
The Sambhogakaya, appearing as self-display and other-display, is actually the same. Its emanations appear to all sentient beings of the six realms and three realms in various forms, both pure and impure, and gradually purify delusion. This is the Nirmanakaya. In the realm of the result, it is said: The wisdom of the essence of being abides and manifests as the Dharmakaya; its light shines forth as the five families with their emanations. And: The spontaneously abiding, great bliss-pervading body, the Dharmakaya is free from all elaborations. Self-awareness, great bliss, perfect enjoyment, light rays are the transformation of compassion. From the perfection in the state of indivisibility, the pure realm makes it its own. Adorned with marks and signs, it tames. To the pure and impure streams of the six realms, that very lord is pure, and impure emanations shine forth greatly. It tames in an inconceivable way. Furthermore, the nature of all phenomena, from the beginning, abides in suchness, the thusness of reality, which is the essence. In order to manifest that very abiding state as it is, the four kayas are unmixed and completely perfect in the manifestation of self-appearing awareness, so in essence, it is the great equality of indivisibility. As it is said in the previous text: The essence transcends the body of signs, the body of the heart essence, the root of all. The sun of great bliss without face shines forth. The supreme wisdom body transcends non-existence. Existence also transcends existence and non-existence. Secondly, "self-luminous non-thought" and other verses are taught in one verse and two lines. Without obscuration, the non-conceptual wisdom of self-luminousness knows all dharmas not as objects of appearance, but in the state of dharmata, which is like a mirror-like wisdom. In the Secret Wisdom it says: This Bodhicitta is Samantabhadra, the supreme essence of the heart of all that is gathered, the vehicle like the sky is the realm of view, vast and spacious is great bliss, the wisdom of all gathered is the light of purity, it goes clearly in all directions, the mirror-like wisdom illuminates all, because unadorned images appear, it is said to be pure mirror-like wisdom. Similarly, all dharmas in the dharmata suchness, without good or bad, large or small, are known as equal emptiness and clarity, which is the wisdom of equality. In the self-aware wisdom of clear light, there is no high or low arrogance, no large or small, with self-awareness without self and other,
Chinese
断绝一切，光明灿烂啊！无别，遍布如虚空。 显现和存在与菩提心平等。 平等的自明照耀十方。 光明觉性被说为平等。 如是，所有显现之法，从表征方式上不混杂，且于智慧之境中完全圆满，故知诸佛之心之体性即是各别自证智。即彼经云：所有显现之法，皆于无二觉性本净中，智慧之嬉戏不混杂而明澈。 普贤法性，离戏论中，嬉戏之轮不可思议。 聚集和散发如大海。 炽燃之智慧，甚为奇妙。 自明觉性，全知之心。 平等而不混杂，普贤。 不混杂而明澈之智慧。 如是，不假造作，为自他之利益而圆满成办一切事业，故自然显现慈悲之相之智，即是成办事业之智慧。 不动大印中，自生事业随意变。 任运成就事业无有偏。 一切之精华，自生之中，慈悲任运成就而显现，调伏所化之事业皆明澈成办。 故事业当精进。 如是，所有这些意念，皆于穷尽之边际，一切偏颇皆于自身解脱，于明澈遍布之界限中任运圆满，故于总集法性界限之体性中，于无造作之光明中证知，即是空性之智慧。 于无造作之界限自性中，无有执着分别之法，故于不变智慧自生中，不执为真实，亦非虚假。 无执觉性，离二元，任何皆不显现，普贤。 法性于心中，无实而明澈。 空性全知智慧之心。 无实而具一切，大空性。 无执觉性，光明故，是为空性智慧之清净宣说。 如是，此五种智慧，无境自明自证，原始怙主菩提心明点唯一之体性，即是名为自生智慧之所依。