English
From the empowerment that perfects everything at once, Without obtaining from elsewhere, one meets one's own bodhicitta. Without progressing upwards from the path and ground below, one is liberated from the illusion of the eight aggregates of consciousness and their objects, like mud. Having obtained the unsurpassed bliss that transcends thought, one obtains the meaning of a hundred eons. Since the field of activity is completely pure, one enjoys bliss in all buddha-fields. If one does not obtain this complete empowerment of universal kingship, Even if one obtains the fruits of each of the eight vehicles, one must still enter Dzogchen, so one does not reach the end. This is the reason (for not reaching the end). Therefore, the lama who possesses the three transmissions and is complete with the four rivers, To the disciples who inherit the lineage of the buddhas and are endowed with the fortune to practice, Through the sequence of instructions of the oral teachings, he reveals the meaning of one's own mind without error, Empowering the mind itself into the meaning of the non-dual precious essence. Even though one does not conceptualize the two, the empowerer and the empowered, He bestows the meeting of the two direct perceptions, the oral teachings that impart the meaning of appearance and existence without bias. Light manifests as the nature of the incarnate compassion. According to the various inclinations of beings and the thoughts of those to be tamed, Having obtained the path, ground, accumulation, and preparation of inclination and practice, as well as the cycle of the six realms, The teachings are expounded in the three pitakas. The buddha-field in which he resides does not distinguish the three thousand worlds; at the time of destruction, there is no power to create or sustain the world, but with his own characteristics, he tames beings with compassion, and the place where he abides is not determined by those to be tamed. The nature of the ground is the appearance of unconditioned, self-arisen wisdom, Self-arisen wisdom appears as the five wisdoms adorned with qualities. Due to the four conditions of delusion and inverted thoughts, One fails to realize self-arisen wisdom itself, and by clinging to self, from the part that appears as other, one clings to truth, thus seeing it as the five poisons. The result of clinging and the five afflictions is: The beings of the three realms, the desire realm's twenty or thirty-six places, the form realm's seventeen places, and the formless realm's four places, although they appear as these, But their nature does not change or diminish, and is non-dual with mind. Due to clinging to existence and enjoyment, the ten virtuous actions combined with desire, and the maturation of karma increased by the expanse of dharmadhatu.
Chinese
即使化生于欲界天人的无量宫殿之中，身体的颜色也会变得丑陋，不喜坐垫，鲜花花环凋谢，衣服沾染污垢，身体产生前所未有的尘垢，这被称为天界死亡转移的五种预兆。居住在天界的诸神都会出现这些现象。正如龙树所说。即使在堕入恶道时，经历了死亡预兆所带来的痛苦，因为贪欲并非事物本性所成，所以对实相菩提心的影响也微乎其微。由于内心骄傲自满，由傲慢所引发的善业成熟，即使化生于阿修罗界的须弥山腹中，阿修罗之间也存在身体的争斗和语言的争论，因为他们天生憎恨天人的荣耀，所以内心痛苦巨大，即使亲身经历痛苦，因为内心骄傲，认识到傲慢的本质，所以不舍弃傲慢也能安住。因此，傲慢的本质是空性，无所住。由于不喜欢他人的功德，由嫉妒所引发的业力成熟，即使在四大部洲的人间，主要以胎生方式出生，也会经历显现的各种痛苦，如八苦等，但嫉妒的本质是法界，即使不舍弃嫉妒，也原本清净，因此不会动摇菩提心。由于执着于生活资具，由悭吝所引发的不善业成熟，转生为饿鬼，位于王舍城五百由旬之下，这只是从根本上分散出来的一小部分。在饿鬼道中，也因欲望而贫乏，所产生的痛苦持续不断，无法改变，饥渴、寒冷、炎热、疲劳和恐惧所带来的痛苦极其难以忍受。正如《亲友书》中所说，龙树菩萨也这样说过。即使经历了饥渴的痛苦，悭吝心未被调伏，也是菩提心，因此，对法界没有改变。由于不了解真实的意义，由愚痴和不善业所引发的业力成熟，转生为畜生的根本处所，外面的大海分散不定，或在陆地、水中或空中。
English
Even if born transformed in the immeasurable palaces of the desire realm gods, the color of the body will become ugly, there will be dislike for the seat, flower garlands will wither, clothes will be stained, and the body will produce unprecedented dust. These are known as the five omens heralding the death and transference from the heavens. These occur to the gods residing in the heavenly realms, as Nagarjuna said. Even when experiencing the suffering of falling into the lower realms, when death omens arise, because desire is not established from the nature of things, there is not even a particle of movement towards the mind of enlightenment of reality. Because the mind is conceited and arrogant, due to the maturation of virtuous actions instigated by pride, even if born in the hollow of Mount Meru in the realm of the Asuras, there is physical fighting and verbal disputes among the Asuras. Because they naturally hate the glory of the gods, their mental suffering is great, even when directly experiencing suffering. Because the mind is conceited, knowing the nature of pride, one can abide in that state without abandoning pride. Therefore, the nature of pride is empty, without abiding. Due to disliking the qualities of others, through the maturation of karma from jealousy, even if born mainly from the womb in the human realm of the four continents, one will experience the various appearances of suffering, such as the eight sufferings, but the nature of jealousy is the Dharmadhatu, so even without abandoning jealousy, it is primordially pure, therefore it does not move from the mind of enlightenment. Due to clinging to the necessities of life, through the maturation of non-virtuous actions instigated by miserliness, being born as a preta, five hundred yojanas below Rajagriha, is only a small part scattered from that root. Even in the preta realm, one is impoverished by desire, the suffering that arises is continuous and unchangeable, the suffering caused by hunger, thirst, cold, heat, fatigue, and fear is extremely unbearable. As stated in the Suhrllekha (Friendly Epistle), Nagarjuna also said this. Even if experiencing the suffering of hunger and thirst, the mind of enlightenment is such that miserliness is not corrected, therefore, there is no change to the Dharmadhatu. Due to not understanding the true meaning, through the maturation of karma from ignorance and non-virtuous actions, being born in the fundamental place of animals, the outer ocean is scattered and uncertain, whether on land, in water, or in the sky.
Chinese
在愚笨且口不能言者所经历的行境之处，即使在受生之处，也有杀戮、捆绑、殴打、污秽等各种痛苦。即使有安乐、痛苦、饮食、行走、细微的明觉显现之法，但未曾矫饰的愚痴菩提心，以此乘，境亦如是觉悟，以明觉故，如愚痴下者般未曾舍弃，安住于自处。从各方面感受折磨的嗔恨，以及非福业的异熟，普遍地，赡部洲下方的地狱之处，感受八热地狱和八寒地狱的痛苦，然而，由于知晓嗔恨即是自生智慧，故未曾舍弃而自然解脱。༈ 通过方便，如是知晓一切法皆为菩提心，则于任何边际皆无所成立，而知晓轮回与涅槃的一切诸法。如所有和尽所有一切皆不混杂，圆满知晓的佛眼，乃是五眼之最胜，因其如实显明心要义之法。༈ 教法是开示从因生果之乘，即相宗三类。༈ 调伏六道众生的导师，显现为六能仁，名称总的相同。天神之主帝释天，手持金刚。非天之主，执持军队之政权，视为不可摧毁之能仁。人有身语意无与伦比的能仁，或摧毁轮回军队的能仁，显现为人主。畜生之导师，照亮愚痴之黑暗。能调伏饿鬼，故为力量之主。使水清凉，火燃烧，平息痛苦，故为大悲之主。因所化众生有六道，故佛陀之智慧本身，如水中之月般，于六道之面显现为六能仁。༈ 于适合 каждого人的心智之方向，以与任何和无边所化众生相符之门，示现不可思议之事业。如是说。出自《智慧秘密续》。其中，阐释三身之刹土，以 अलग的方式显明，注释对此保密。经文向谁祈请保密，乃是第三品。༈ 其后，金刚萨埵，如来
English
Even in the place of experience of the foolish and mute, even in the place of birth where one goes to experience, there are killings, bindings, beatings, filth, and various sufferings. Even though there are subtle teachings of awareness appearing in comfort, suffering, food, drink, going, and staying, the uncorrected, ignorant bodhicitta, by this vehicle, the realm is also realized as such, and by awareness, like the lower ignorant ones, it is not abandoned but remains in its own place. The hatred that torments from all sides, and the ripening of non-virtuous karma, generally, in the hellish realms below Jambudvipa, one experiences the suffering of the eight hot hells and the eight cold hells, yet, by knowing hatred as self-arisen wisdom, it is not abandoned but is self-liberated. ༈ By relying on skillful means, knowing all phenomena as bodhicitta in that way, then nothing whatsoever is established at any extreme, and all the phenomena of samsara and nirvana are known. The Buddha's eye, which knows all of what is and how much there is completely without mixing, is the best of the five eyes, because it clearly illuminates the essential meaning of the dharmas as they are. ༈ The teaching is the vehicle that shows the arising of the result from the cause, the three categories of characteristics. ༈ The teacher who tames the six realms appears as six Thubpas (Munis), the names are generally the same. The lord of the gods, Indra, holds the vajra in his hand. The lord of the Asuras holds the power of the army, he is regarded as an indestructible Thubpa. Humans have a Thubpa with uncommon body, speech, and mind, or a Thubpa who destroys the army of samsara, appearing as the lord of humans. The teacher of animals blazes forth, clearing away the darkness of ignorance. He has the power to tame the pretas, therefore he is the lord of power. He cools the water, makes the fire burn, and pacifies suffering, therefore he is the lord of compassion. Since there are six kinds of beings to be tamed, the wisdom of the Buddha itself, like the moon in water, appears on the faces of the six realms as six Thubpas. ༈ In the direction that suits the mind of each individual, through the door that is compatible with anyone and the infinite beings to be tamed, he shows inconceivable deeds. Thus it is said. From the Secret Tantra of Wisdom. In which, the explanation of the realms of the three kayas is revealed separately, the commentary keeps it secret. To whom the text requests to keep secret, is the third chapter. ༈ Then, the bodhisattva Vajra, the Tathagatas
Chinese
向玛帕尔南杰如此祈请道： 自性与事业，以慈悲普及一切的怙主，那无有造作的自性任运，具足功德、相、事业三者，化为法、报、化三身。 二十四种勤作之河流，于无有之处，安住于证悟之状态，故而显现证得圆满正觉。 事业不具偏袒之心，譬如日月之光芒普及一切。 以智慧、事业与慈悲之智慧光芒，向十方普及扩展，故而无有分别。 以慈悲行事亦无勤作，虽行事亦无勤作，故而任运成就，无余众生之利益皆成金刚。 如所说，不具偏袒之心的至尊您， 与大小根器次第相应的八乘之义，此自性与见解及证悟之轮，秘密于彼等未证悟之义。 祈请向聚集之眷属开示。 如是祈请。 ༈ 吉祥且无有障碍，彼时如来如是宣说。 ༈ 对于三位导师，不具偏袒之执着。 八乘各自执着于自己所欲之宗派，以常断二边背离正义。 一类断见者，以无明不承认业果、道与果。 六道众生，各自感受五毒之果，生处、苦乐、行境各异。 彼等以执着故，不见离边，因此智慧是秘密的。 ༈ 何者是秘密呢？ 法身本初即已清净偏执之识。 自性与因由造作所生的分别念之能取所取，自然而然消失，彼为具能取所取者所不见，因此是诸法之平等性。 以偏颇之见无法成立。 如是出自大虚空。 是秘密的。 ༈ 不执着于一切而享用的报身，是圆满觉性大乐，于无偏中清净。 以证悟，内外无别显现之心性，未曾体验其味故为秘密。 彼非以有法而成立，非执着于一方之法性。 非任何边，于离边中证悟之状态中，安住于自宗。 ༈ 化身乃身、语、饰物等各种形象，以各种调伏方式调伏所化