English
To the sentient beings of the three realms created by me, I do not show my own nature, but keep it secret. The eight stages of vehicles with three and diligence, in meaning are the three of perverted, distant, permanent and impermanent, and the six realms of beings due to karma, for these, because the self-abiding wisdom is not realized as it is, it is shown as secret. The manifestation of one's own nature, without being modified by the path and reaching the ultimate, is the Dharmakaya. The great bliss of self-awareness, without being cultivated by diligence and reaching the ultimate, is the Sambhogakaya. It is precisely because of his compassion that, for the benefit of the six realms of beings, it appears as the Nirmanakaya. The Dharmakaya pervades like the sky, without end, pervading all without remainder. The pure lands that are tamed and abide are the manifest vessel and the sentient essence of existence, all of them. All the Buddhas of the past, future, and present, the three times. The word "ཀྱི་" is used for the meaning of cause, source, attachment, and lineage, that is, all sentient beings without remainder of the three realms of desire, form, and formlessness. All gather in the retinue of the unconditioned Dharmakaya. The generation stage and the completion stage, free from their names, proclaim the teachings of the three stages with blessings. Because it is inexpressible and inconceivable, the secret victors praise, the inexhaustible treasury is regarded as a treasure. By seeing the symbol of the non-conceptual wisdom of Dharmata, understand and realize. Everything arises as non-dual Bodhicitta. Therefore, everything of samsara and nirvana gathers here, and grows due to the causes and conditions of realization and non-realization. Therefore, I say that everything of samsara and nirvana gathers in the retinue of the Dharmakaya. For the Dharmakaya, there is no change due to momentariness or partiality. Although it is the basis of all impermanence, it is unconditioned because there is no partiality, and it is naturally self-born from the beginning, which is the permanence of self-nature, and is liberated from annihilationism and eternalism. The Dharmakaya has no cause or condition, therefore it is self-born, without the elaboration of infinity. The collection of wisdom like the ocean, on the face of realizing the Dharmakaya, appears without elaboration. Therefore, since it abides in itself, the blessings will not be hindered in any way, so it is proclaimed with blessings. The Sambhogakaya is the omniscient self-awareness, the great bliss itself. Having form and
Chinese
显现为俱生之轮的执著对境之相，即是所取境之相。欲界断绝时，想要遇到的所有快乐感受，以及所有众生相续中无余的有漏共同的，执著于体验快乐之物的自证，实际上，智慧大乐本身从原始以来就已圆满。四禅的第一个离生喜乐，第二个定生喜乐，第三个离喜妙乐，第四个舍平等之乐，也是色界十七天众的快乐受用，在心性的大乐中自然具足。虚空无边（藏文），识无边（藏文），一无所有（藏文），非有非无（藏文）的四无色处的寂止禅定，以相续滋润的快乐，也在自生菩提心性中圆满。执著所取微尘，以及不执著所取的二取所摄的声闻缘觉的灭尽定之乐，以及圆满福德和智慧二资粮所具有的法身和色身达到究竟的快乐，也是不以二资粮之因所修饰的自性任运成就的快乐中圆满。克里亚的三清净之乐，以及见行上下二者的随行乌巴亚之乐，以及通过五现证传承加持显现为本尊的瑜伽之乐，也在于证悟心性大乐本身而安住。这些也以所明法性证悟的次第，执著于见解的不同意义，并且以迅速想要各自果位的力量，将道修近，从而以次第行于地道之次第，获得自地的果位，从而具有大圆满的缘分。俱生之乐，也是从方便和智慧嬉戏中产生的那些，自证普贤本身就在快乐本身中圆满。轮涅一切的快乐，受用圆满，观见法界和心觉的智慧二者无离无合的快乐，对于那个，如果定和慧的功力大，并且智慧也变得极强，那么，原因就是观想显现圆满于法界，由此，果是忆念觉悟智慧。
English
The appearance of clinging to the co-emergent wheel is the aspect of the object to be grasped. All the feelings of happiness that one wants to encounter when the desire realm is cut off, and the self-awareness that clings to the object of experiencing happiness, which is common to all sentient beings without exception, is actually complete from the beginning in the wisdom of great bliss itself. The first joy born of solitude in the four meditations, the second joy born of samadhi, the third joy without joy, and the fourth joy of equanimity, are also the enjoyment of happiness of the seventeen deities of the form realm, which are naturally complete in the great bliss of mind. Infinite space (Tibetan), infinite consciousness (Tibetan), nothing at all (Tibetan), neither existence nor non-existence (Tibetan), the bliss that moistens the continuum of the peaceful abiding samadhi of the four formless realms is also complete in the self-born bodhicitta nature. The cessation of suffering of the Hearers and Solitary Realizers, which are possessed by the two grasps of clinging to the grasped atom and not clinging to the grasped, and the bliss of the Dharmakaya and Rupakaya that are ultimately attained with the perfection of the two accumulations of merit and wisdom, are also complete in the bliss of self-nature spontaneously accomplished without being adorned by the cause of the two accumulations. The bliss of the three purities of Kriya, the bliss of the subsequent Upaya of the two views and practices, and the bliss of the Yoga that manifests as a deity through the blessing of the five manifest enlightenments, also abides in the realization of the great bliss of mind itself. These also cling to the different meanings of the views in the order of realizing the object to be clarified, the nature of reality, and by the power of quickly wanting their respective fruits, they practice the path closer, so that by proceeding in the order of the stages of the path, they obtain the fruit of their own stage, and thus become endowed with the fortune of the Great Perfection. The co-emergent bliss, which also arises from the play of skillful means and wisdom, is complete in the self-aware Samantabhadra himself in bliss itself. To enjoy the bliss of all samsara and nirvana to the fullest, to see the bliss of the two wisdoms of the sphere of reality and mind awareness as inseparable, for that, if the power of samadhi and wisdom is great, and wisdom also becomes extremely strong, then, the cause is to contemplate the manifestation as complete in the sphere of reality, from which, the result is the wisdom of remembrance and realization.
Chinese
在彼坛城中显现的安乐，圆满于无有因果二者的心性中。对轮涅一切安乐受用，因此是报身。༈ 无论四边六端如何不住的心之自性，不以恩惠修饰而于法身平等性中安住，即是导师。处所是未曾颠倒，真实义之色究竟天，无有边际与中心之处。眷属是菩提心生起与聚集一切之眷属。法身无戏论之加持不间断，于十方显现。教法是外生起玛哈，内圆满阿努，秘密阿底瑜伽三者。未生故自生，自明故于智慧中示现，与法身相合故，说是法身之教法。诸佛与一切有情，以及显有世间器情一切显现，然未曾动摇法性之自性，心性广大周遍，是法身之刹土。༈ 报身之刹土，是一切所欲之受用。对轮涅之苦乐一切受用，然因是大自在故，不执著于对境，远离贪执故是受用。对超越法容忍而获得地的持明与菩萨之眷属，以心之密意与身之表示及智慧之门宣说，眷属以禅定与智慧之把握而了知。不具足相之自续者，不具三身。教法是外道之密咒三者。以具足相好之天尊显现，与报身相合故，说是报身之教法之外续三者。处所是远离上下之名言的色究竟天智慧之处所。对获得智慧十地之眷属们，以自之体性于法性自显中开显。༈ 报身之事业是，以下乘而言，虽以自之欲求而欲求究竟果位，然未触及真实究竟无为之上师地，于彼显现报身之事业。༈ 对所化小乘所调伏之眷属，以王政普遍灌顶之义
English
The bliss that arises in that very mandala is perfected in the nature of mind, which is without cause and effect. Because one enjoys all the happiness of samsara and nirvana, it is the Sambhogakaya. ༈ The nature of mind, which does not abide in any of the four extremes or six limits, is the teacher, simply abiding in the equality of the Dharmakaya without being adorned by kindness. The place is Akanishta, the place of true meaning that has not been reversed, without end or center. The retinue is all the retinues that arise and gather in the mind of enlightenment. The blessing of the Dharmakaya, which is free from elaboration, is uninterrupted and clear in the ten directions. The teachings are the three: outer generation Maha, inner perfection Anu, and secret Atiyoga. Because it is unborn, it is self-arisen; because it is self-illuminating, it is shown as wisdom; because it is in harmony with the Dharmakaya, it is said to be the teaching of the Dharmakaya. Although it arises in all Buddhas and sentient beings, and in all appearances of existence, vessel and essence, it does not move from the nature of reality. The great expanse of mind itself is the realm of the Dharmakaya. ༈ The realm of the Sambhogakaya is all desirable enjoyment. One enjoys all the happiness and suffering of samsara and nirvana, but because one is a great master, one is not attached to the object of enjoyment, and because one is free from attachment, it is enjoyment. To the retinue of Vidyadharas and Bodhisattvas who have transcended the tolerance of Dharma and attained the bhumis, it is explained through the intention of the mind, the symbols of the body, and the door of wisdom. The retinue understands through samadhi and the confidence of wisdom. Those who have self-continuity of characteristics do not possess the three kayas. The teachings are the three outer tantras. Because it appears as a deity with marks and examples, and is in harmony with the Sambhogakaya, the three outer tantras are taught as the teachings of the Sambhogakaya. The place is Akanishta, the place of wisdom, which is free from the terms of above and below. To the retinues who have attained the ten bhumis of wisdom, it is shown clearly in the self-arising of reality by their own nature. ༈ The activity of the Sambhogakaya is that, although one desires the ultimate fruit with one's own desires compared to the lower vehicles, one does not touch the ground of the true ultimate unconditioned lama. In that, the activity of the Sambhogakaya arises. ༈ To the retinue of disciples who have been trained in the Lesser Vehicle, with the meaning of the universal empowerment of the royal policy.
Chinese
从一次性圆满一切的灌顶开始， 无需从他处获得，就能与自己的菩提心相遇。 不需从道和地以下向上行进，就能从泥沼中解脱由八识聚和对境组成的错觉。 获得无与伦比、超越思维的喜乐，即获得百劫的意义。 由于行境完全清净，能在一切净土中享受安乐。 如果未获得普施一切王位的圆满灌顶， 即使获得八乘各自的果位，也必须进入大圆满，因此无法达到终点。 这是（未达终点）的理由。 因此，具备三种传承和四支圆满的上师， 对于继承佛陀血脉、具备修行福分的弟子们， 通过口诀的次第，如实地揭示自心的意义， 将心性本身灌顶为无二珍宝的意义。 即使不执著于灌顶的能灌者和所灌者二者， 也给予无偏传达显现和有情世间意义的两种现量口诀的相遇。 光明以慈悲的形式显现为化身的自性。 随顺众生各种不同的意乐，以及所化众生的想法。 获得意乐和行持的道、地、资粮和加行二者，以及六道轮回。 教法在三藏中阐述。 所居住的净土不区分三千世界，在坏劫时，没有创造、维系世间的力量，而是以自己的特性，以慈悲调伏众生，所处之处并非由所化众生决定。 基的体性是未被改造的自生智慧的显现， 自生智慧显现为五种功德庄严的智慧。 由于四种错觉之缘，以及颠倒的想法， 未能证悟自生智慧本身，执著于自我，从显现为他者的部分，执著于真实，从而显现为五毒。 执著和五种烦恼的结果是： 三界众生，欲界二十或三十六处，色界十七处，无色界四处，虽然显现为这些， 但其体性不会改变或减损，与心是无二的。 由于执著于有和享受，以贪欲和合的十善，以及由法界增长的业的异熟果报。