English
It is said in the tantras, therefore, Buddhahood cannot be attained from anything other than one's own mind. ༈. The way of abiding is as follows: In the "Manifestation Treatise," it says: If the former and latter go as one, it is contradictory to reason to sink into emptiness. It is not permissible to accomplish each separately as one. Also, it says: Inviting to come and not come arises, acting by turns will surely happen. And so on. Regarding the view that the intent of the tantras is one or different, the scriptures have not said that there is any fault. Here, it refers to the great bliss of the spontaneously accomplished Dharmakaya, Sambhogakaya, and Nirmanakaya of the fruition, which is the recognition and freedom from partiality. Originally, the nature of all dharmas is the basis, therefore the body is also the uncreated suchness. It is called the wisdom of the Dharmadhatu, which is uncreated and without object. Manifesting realization, this is the mirror-like wisdom. The Dharmakaya is this, by which all the dharmas of samsara and nirvana are known separately in the self-aware great bliss, unmixed, and equally possessed by the wisdom of equality, which is the Sambhogakaya. In the appearance of the Bodhisattvas, appearing like a king and acting, this is the other's Sambhogakaya. The blessing of that Dharmakaya, the wisdom that effortlessly accomplishes all the activities of the beings to be tamed, its nature of great compassion is the Nirmanakaya, appearing in various ways according to the desires of the beings to be tamed. The way of representing the four bodies and five wisdoms, from unmixed to the complete inseparability of essence, therefore abiding in the great bliss of spontaneous abiding. The Svabhavikakaya is originally abiding, the self-arisen wisdom manifesting realization is the Dharmakaya. The manifestation of its light is the five families of Sambhogakaya and the Nirmanakaya. To the minds of those to be tamed who have attachment, appearing as the lord of countless goddesses, this is appearing with attachment to objects, and in the definitive sense, it is not encompassed by the feeling of experiencing bliss. The body and place appear to be partial, but in reality, it is due to the awakening of the habitual patterns of analyzing the meaning, and this is also appearing due to illusion, therefore the union is exhausted in the basis of meaning. Due to the manifestation of the habitual patterns of those to be tamed, seeing the Buddha with partiality, it is not possible to fathom with conceptual thought the intent of the Victorious Ones as appearing in such a definitive meaning.
Chinese
如是说。 此外，以智慧了知所化之方式是：对于不分别和清净世间的智慧，以及认为有和没有各执一端，经部和密部的教证以及依于此的诸多理证互相违害。此处，在果陇中说智慧超越有无之边，自性无论如何是空性，故超越有的边。彼了知一切圆满，故超越无的边。体性远离差别，故超越二的边。无二离相嬉戏，故超越执著于此的边。智慧安住于超越有无之边。 如是。那么如何了知所化呢？《分别》中说：四时之法皆是自生智慧，本体自性为一之故。所知皆知，解脱于执持四时直接为目标的对境。因此修心。法界金刚顶，彼等无有方分，故非刹那。 如是。没有刹那生灭的相续。去往彼处和来往此处也没有。以颠倒的方式证悟无二智慧，清净了颠倒分别的能取所取之客尘。因为佛陀的智慧和法界与六道众生没有差别。以不分别的大悲与本体自性为一相连，六道轮回的时间和处所无余全部不杂、圆满显现。 如是，以及《果陇》中说：明觉自明，自生智慧，从错乱中清净的大乐，由于境的显现本来就是自明的，所以不是作为境而成立，为了了知一切所知，不是从自己的意念中显现其他的，而是显现和明觉无论显现什么都清晰。 如是出现，不是与自己相异，而是了知一切相。 此外，以大悲成办利生之方式是：在《次第三》中说：以无二大悲成办所化之事有四种，恒常相续的自性是力量。策励和祈请，以及与境相遇而显现大悲。 如是，以及《果陇》中说：自显佛陀的意念从初始到最后没有间断地偏袒，以大悲与应被摄受的对境所化以及发愿相连。
English
So it is said. Furthermore, the way to know the beings to be tamed by wisdom is: For those who hold to one side as non-conceptual and pure worldly wisdom, and as having and not having, the scriptures of Sutra and Tantra and the reasoning based on them contradict each other. Here, in the Fruit Space, it is said that wisdom transcends the extremes of existence and non-existence. Since its nature is certainly empty, it transcends the extreme of existence. Because it knows all things completely, it transcends the extreme of non-existence. Because its characteristics are free from difference, it transcends the extreme of duality. Because it plays in non-duality and is free from characteristics, it transcends the extreme of clinging to it. Wisdom abides beyond the extremes of existence and non-existence. So it is. Then how does it know the beings to be tamed? In the "Differentiation," it says: All the dharmas of the four times are of the same essence and nature as self-born wisdom. All knowable things are liberated from the object of directly grasping the four times. Therefore, meditate on the mind. The Dharmadhatu Vajra Peak is not momentary because it has no direction. So it is. There is no continuum of momentary arising and ceasing. There is also no going there and coming here. Erroneously realizing non-dual wisdom, the adventitious grasping and clinging that are mistakenly conceived are completely purified. Because the wisdom of the Buddhas and the Dharmadhatu are not different from the six realms of beings. Because of the connection of the great compassion that does not differentiate, with the essence and nature being one, all the times and places of the six realms of beings appear completely and without confusion. So it is, and in the Fruit Space, it says: The self-illuminating awareness, the great bliss of self-born wisdom purified from delusion, knows all knowable things because the appearance of the object is self-illuminating from the beginning and is not established as an object. Other appearances do not arise from one's own intention, but all appearances and awareness are clear. As it appears, it is not different from oneself, but knows all aspects. Furthermore, the way compassion accomplishes the benefit of beings is: In the "Three Stages," it says: There are four ways in which non-dual great compassion accomplishes the benefit of beings to be tamed: the nature of constancy and continuity is power. Encouraging and praying, and compassion appears by encountering the object. So it is, and in the Fruit Space, it says: The intention of the self-appearing Buddha is without interruption from the beginning to the end, and compassion is connected with the object to be taken, the beings to be tamed, and the making of aspirations.
Chinese
不需勤作，利益众生之事亦能恒常不断地成办，乃是自性力（１）所推动，以及祈请（１）所感得，为调伏之境，圆满所化之事。如是任运成就，三身本自任运成就，如帝释天之饰品一般。于《行境》中如是宣说。恒常不断地成办利生之事，佛陀不入涅槃等，亦显现为多种形象。如是说，根本续云：于不可思议之无量刹土中，于无量有情之前，身（１）语（１）意（１）种种（１１１）之事业，无有定准，而于一切处显现。又如《佛陀合修法》云：时与处，有时寂静，有时猛烈，有时亦作大魔鬼之障碍。如是等等无量殊胜，山与一切众生皆是。又如于《无垢称经》中宣说事业之时亦云：乃至烦恼、蕴、死、天之、子之、四魔与三毒烦恼，以及我慢嫉妒二者合为四，内里分为二万四千，故八万四千者，令诸有情皆受烦恼，然彼等如来不作佛之事业，无有是处。如是所说，一切法皆说为佛之事业，故当知晓。༈。修持明智之三支中，导师者，如《宝鬘论》云：首先寻找殊胜上师，寻得殊胜上师后，以身语之诸多苦行侍奉上师，令师欢喜，领受教诲。如是说。༈。首先必须寻找上师，何以故？彼亦如《意集经》六十七品中所说：散布收集，以智慧解脱相续之首，提问教诲之处。于有情亦承诺为迷失正道之引路人，乃是善知识，是痛苦之主。遣除无明黑暗之明灯，是生起证悟所需之如意宝。令见真实义之眼根，以了知真实义为意之明识。从无边轮回大河中救度，犹如舟船之金刚上师，彼上师是否已达持为殊胜上师之量？观察之方法及其支分等。
English
Moreover, without effort, the continuous and constant accomplishment of the welfare of beings is propelled by the power of its own nature (1) and is the fulfillment of the purpose of those to be tamed, encountered through supplication (1). Thus, spontaneously accomplished, the three bodies are spontaneously accomplished from the beginning, like the ornaments of Indra. It is spoken of in the Practice Space. The continuous and constant accomplishment of purpose, the Buddha's non-entering into Nirvana, etc., also appear in various forms. As it is said, the Root Tantra says: In all the immeasurable realms, in the presence of limitless beings, the activities of body (1), speech (1), and mind (1), in various ways (111), are not fixed but appear everywhere. Also, the Buddha Samyoga says: Time and place, sometimes peaceful, sometimes fierce, sometimes even acting as a great demon's obstacle. These and other limitless excellences, all mountains and beings. Also, when explaining the activities in the Vimalakirti Sutra, it is said: Even afflictions, aggregates, death, the gods', the sons', the four maras, the three poisons of affliction, and the two, pride and jealousy, combined into four, divided into twenty-four thousand internally, so the eighty-four thousand cause all sentient beings to be afflicted. However, there is no way that the Tathagatas do not perform the activities of the Buddha. As it is said, all dharmas are said to be the activities of the Buddha, so it is to be known. ༈. Among the three branches of cultivating intelligence, the teacher is, as the Jewel Garland says: First, seek a noble lama. Having found a noble lama, serve the lama with many hardships of body and speech. Please him, take his heart, and ask for instructions. As it says. ༈. First, one must seek a lama. Why? It is also as it is said in the sixty-seventh chapter of the Gongdu Sutra: Gathering scattered fragments, the first place to ask for instructions to liberate the lineage with wisdom. Also, promising to be a guide for those who have lost the right path for beings, is a virtuous friend, the lord of suffering. The lamp that dispels the darkness of ignorance is the wish-fulfilling jewel that arises from the need for realization. The eye faculty that makes one see the meaning, the mind consciousness that knows the true meaning. The Vajra Master Lama, like a boat that saves one from the great river of samsara, is he up to the standard of being held as a noble lama or not? The method of examination and its branches, etc.
Chinese
因此，应当从那位导师所在区域以外的其他区域询问并考察他是否具备功德。 此外，成为圣洁者的自性是：具备可信赖的心和调伏的内心，具备无法估量的广阔智慧，能够忍受烦恼和痛苦的因缘，因此具有忍耐力。 此外，任何时候都正直，言语诚实。 此外，内心没有虚伪。所要了解的对境是所有乘，能如弟子所愿地显现。即使长期请法，也无法穷尽佛法。考察后，功德会越来越大。说真实语，言语不变。如其所说的那样去实行。远离轮回的喧嚣和低劣庸俗的事务。远离漂浮和散乱，恒常安住于一处。如狮子的鬃毛般独自安住。遵循寂静的传承和心远离之处的道路。具备这些功德者，才堪为圣者。 此外，如果没有找到这样的导师，那么所依止的导师即使不具备上述自性，但如果具备圣者的见行、誓言、宝藏以及口诀传承，也可以视为上师并尊为圣者。 此外，具足智慧、信心和恭敬心的弟子，对于成为圣洁者的那些人，在想要谒见的地方，恭敬地做三次礼拜，并以头触碰其双足。对于所得到的每一句教言，以及从提问中引申出来的对话，要反复使用敬语、合掌和谒见的方式。以恭敬的语气来领受教言和口诀的传授。对于教言的回复，要尽可能地以愉悦或柔和的言语来接受。言语诚实，内心没有虚伪。因为导师也是凡夫，所以不要以轻蔑或开玩笑的口吻来嘲讽他的优点和缺点。向导师请求、供养，接受恩惠，以及得到“来我这里”的教言后进行谒见并停留，以及处理事务，聆听深奥的开示，圣者的行为，除了这些时间之外，不要与圣洁的导师在同一个地方，除了作为侍者之外，任何时候都不要停留。不踩踏导师身体的影子，也不