English
It has transcended into the self-liberation of non-duality. Since it is not separated by any karma and afflictions, in the causal stage, the spontaneously accomplished foundation remains unceasingly, and in the fruition stage, it is the nature of reality that is primordially pure. Thus, the second, the mode of the ground being self-liberated, has been shown. Now, the third inner meaning, the definitive words of action, are also shown. The two words of self-nature are clear in the text. Fourth, the explanation of accomplishment is also shown. The two words of "accomplishment" are clear in the text. Fifth, the explanation of the meaning of wisdom is also shown. The three words of "wisdom" are clear in the text. These have shown the eighteenth bodily meaning, the wisdom of accomplishing action, in five ways. Now, the nineteenth placement of the body, the wisdom of the Dharmadhatu, is shown. The first of the five inner meanings is shown: the explanation of the meaning of Dharmadhatu. Therein, Dharma refers to the outer Dharma of samsara and nirvana, and all inner Dharmas are the words of the ultimate Great Perfection and are beyond elaboration. Such a realm of Dharmata, from the perspective of vastness, is expansive, and from the perspective of depth, it is difficult to fathom. Since it does not obstruct any extremes, and since it does not focus on the center, it is not anything, yet it appears as various appearances. Although it appears in various ways, since the basis of liberation is liberated from the beginning, the nature of reality is primordially pure. Thus, first, the explanation of the meaning of Dharmadhatu is shown. Now, second, the explanation of the meaning of Dharma is also shown. The three words of Dharma are clear in the text. Now, third, the explanation of the meaning of Dhatu is also shown. The word Dhatu is clear in the text. Now, fourth, the explanation of the meaning of "Ye" is also shown. The two words of "Ye" are clear in the text. The explanation of the meaning of "wisdom" is also shown. The two words of "wisdom" are clear in the text. These have shown the nineteenth bodily meaning, the wisdom of the Dharmadhatu, in five ways. Now, the twentieth placement of the body, the wisdom encompassed by knowledge, is shown. The first of the five branch meanings is shown: the general understanding of the wisdom encompassed by knowledge. What is called knowledge is worldly knowledge and correct knowledge. Worldly refers to the inverted knowledge of the world, the delusion of the sense faculties, that which is encompassed by the lineage of the Tirthikas, and false knowledge, objects, etc., the sense faculties are impure. Deluded knowledge is grasping at what is not that.
Chinese
比如把绳子看成蛇，比如有眼病的人执着于黄色等颜色，比如显现而不确定的意识，比如兔子的角等，比如怀疑的意识，即二元对立的思维，比如臆测的意识，在理由没有确定时就胡乱下定义。这些是与那些相违背的正确的意识，也就是现量，即意识到达事物本身；比量，即自己或他人使事物显现；自性，即自显自解脱。如果从成立的执着方面来说，声闻的意识所包含的，执着微尘为胜义谛；缘觉执着十二缘起为胜义谛；唯识宗执着自证自明为胜义谛；中观宗执着胜义谛随顺世俗谛的来去；波罗蜜多执着地和道为胜义谛；事部执着本尊和真言，行部执着见和行，瑜伽部执着真言和手印，摩诃瑜伽执着生起次第和圆满次第，阿努瑜伽执着法界和智慧，阿底瑜伽执着原始解脱和基位为胜义谛的意识所包含的智慧，对于佛和众生来说，仅仅在意识上没有差别，而胜义谛是周遍于任何自性的，因此，是被各自的意识所包含的。如是宣说了被意识所包含的智慧的理解之后，现在宣说第二佛陀所包含的智慧，其中的“那”和“也”两个词在原文中已经很清楚了。第三，宣说众生相续所包含的智慧，众生的词语在原文中已经很清楚了。第四，宣说六道众生智慧安住的量，天人们的智慧坛城，自身具有五种颜色，圆满地安住着，向外，各自的光芒在色界天中存在。无色界天，则遍布在各自面前的虚空中。欲界天，则安住在各自的贪欲中。阿修罗，则放射着五种智慧的光芒，像闪电一样在空中闪烁。人类，自明的智慧具有五种颜色，圆形的大小安住在各自的眉间。畜生
English
Like seeing a rope as a snake, like someone with eye disease being attached to colors such as yellow, like uncertain consciousness that appears, such as a rabbit's horns, like doubting consciousness, which is dualistic thinking, like speculative consciousness, which makes random definitions without establishing reasons. These are the correct consciousnesses that are contrary to those, namely direct perception, which is consciousness reaching the thing itself; inference, which is oneself or another making the thing manifest; and self-nature, which is self-appearing and self-liberating. If considered from the aspect of established clinging, the consciousness of the Shravakas includes clinging to subtle particles as the ultimate truth; the Pratyekabuddhas cling to the twelve links of dependent origination as the ultimate truth; the Cittamatrins cling to self-awareness and self-illumination as the ultimate truth; the Madhyamikas cling to the ultimate truth following the coming and going of the conventional truth; the Paramitayana cling to the grounds and paths as the ultimate truth; the Kriya tantra cling to deities and mantras, the Upa tantra cling to view and conduct, the Yoga tantra cling to mantras and mudras, the Maha Yoga cling to the generation stage and completion stage, the Anu Yoga cling to the realm of reality and wisdom, and the Ati Yoga cling to original liberation and the ground as the ultimate truth. The wisdom included in these consciousnesses is undifferentiated in terms of mere consciousness for Buddhas and sentient beings, but the ultimate truth pervades any nature whatsoever, therefore, it is included in the individual consciousnesses. Having explained the understanding of the wisdom included in consciousness, now the second, the wisdom included in the Buddha, is explained. The two words "that" and "also" are clear in the text. Third, explaining the wisdom included in the continuum of sentient beings, the words for sentient beings are clear in the text. Fourth, explaining the measure of the abiding of wisdom in the six realms of beings, for the gods, the mandala of wisdom, with its own five colors, abides completely and clearly. Outwardly, their respective rays exist in the form realm gods. For the formless realm gods, it pervades the sky in front of them. For the desire realm gods, it abides in their respective attachments. For the Asuras, the light of the five wisdoms radiates, flashing like lightning in the sky. For humans, the self-luminous wisdom has five colors, and its round shape abides in their respective foreheads. For animals,
Chinese
对于他们来说，五种智慧的光芒并不向外显现，只是停留在内在显现的程度，因此，他们没有获得说话和思考的权力。饿鬼们智慧的部分非常微弱，是因为对这里的渴望和痛苦。对于地狱来说，不是积累的业的终结，五种智慧的自性显现圆满存在，是业的果实尚未成熟，虽然显现为事物，但由于业的差别而无法知晓。如是第四，显示了六道众生安住智慧的程度。现在是第五，以“知”所摄持，以“智慧”所摄持，解释智慧的种子字。以“知”开头的四个词，原文清晰。如是，以二十个身义，将以“知”所摄持的智慧分为五种来显示。现在是第二十一个身义，显示以“所知”摄持的智慧，以五个意义来摄持的第一个，简略显示是以“所知”开头的两个词，原文清晰。现在是第二个，显示了知所知的一切的含义。对此，承诺进行解释。所知是境，无论显现多少境，都解释为智慧在自性上不离一。而且，这个智慧依靠自性上事物的本性，为了自己的利益，以及依靠为了他人利益的知晓智慧的部分，知晓众生的种类和根器，以及依靠处于无二状态的菩萨和三地，通过知晓，通达其他众生的利益，知晓普遍的法和各自的特征，以及无自性。如是，显示了知所知的一切的智慧的含义。现在是第三个，显示“ཇི”的种子字的解释，以“ཇི”开头的两个词，原文清晰。第四个，解释“ཡེ”的种子字，以“ཡེ”开头的两个词，原文清晰。现在是第五个，显示智慧的形态，化身的知晓部分。对此，化身的体性是多种多样的，安住于自性中，没有动摇。词义解释是，因为化现为多种不同的形态，所以称为化身。如果区分，有世间的化身，依靠神通，进行各种损害，也就是进行阻碍，以及迷惑世间的化身，改变装束。过去的是对谁应该以何种方式调伏，就化现为那样的形态，所以是化身。身是显现而无自性。
English
For them, the light of the five wisdoms does not shine outward, but remains only to the extent of shining inward, therefore, they do not have the power to speak and think. The part of wisdom in hungry ghosts is very subtle, because of longing and suffering for this. For hell, it is not the end of accumulated karma, the complete manifestation of the five wisdoms' own nature exists, it is that the fruit of karma has not yet ripened, although it appears as objects, it cannot be known due to the difference of karma. Thus, the fourth, shows the extent to which wisdom abides in the six realms of beings. Now is the fifth, that which is gathered by 'knowing,' that which is gathered by 'wisdom,' explaining the seed syllable of wisdom. The four words beginning with 'knowing,' the original text is clear. Thus, with twenty body meanings, the wisdom gathered by 'knowing' is divided into five and shown. Now is the twenty-first body meaning, showing the wisdom gathered by 'knowable,' the first of the five meanings gathered, the brief showing is the two words beginning with 'knowable,' the original text is clear. Now is the second, showing the meaning of knowing all that is knowable. To this, the promise to explain. Knowable is the object, no matter how many objects appear, it is explained that wisdom in its own nature does not go beyond one. Moreover, this wisdom relies on the nature of things in its own nature, for its own benefit, and relying on the part of knowing wisdom for the benefit of others, knowing the types and faculties of beings, and relying on the bodhisattvas and the three grounds who abide in a state of non-duality, through knowing, understanding the benefit of other beings, knowing the general dharma and their respective characteristics, and the absence of self-nature. Thus, the meaning of the wisdom of knowing all that is knowable is shown. Now is the third, showing the explanation of the seed syllable 'ཇི', the two words beginning with 'ཇི', the original text is clear. The fourth, explaining the seed syllable 'ཡེ', the two words beginning with 'ཡེ', the original text is clear. Now is the fifth, showing the form of wisdom, the knowing part of the emanation body. To this, the nature of the emanation body is diverse, abiding in its own nature, without wavering. The etymological explanation is that because it emanates into many different forms, it is called emanation. If distinguishing, there are worldly emanations, relying on miracles, performing various harms, that is, performing obstructions, and worldly deceiving emanations, changing attire. The past is that to whom should be tamed in what way, it emanates into that form, therefore it is an emanation. The body is appearing but without self-nature.
Chinese
如水中月般的倒影。为了适应不同根器的众生，以各种名称和特征来装饰，如同用华丽的装饰品来装扮美丽的女子。为了调伏顽劣的众生，示现威猛可怖的身相。就智慧而言，能知晓所有众生的心念。如上所述，这些都是从所知总摄的两种智慧中，将尽所有智分为五种来阐述。现在是第二十二个身体的安立，以五种方式来阐述如所有智的第一个方面，即阐述如所有智的含义：也就是化身为了自身利益，宣说能知晓所知如所有，即事物实相的智慧。这是他所承诺的。此外，从智慧自身体性的显现方面来说，词语的表达会显现为各种各样的基础，而从证悟在相续中显现的方面来说，甚至连词语也消失了。也就是说，外在的、自身显现的色、颜色和形状会显现出来，因此，所见的影像内外无别地自然显现，利益众生之事不会停止，而是自然显现。这是第一个方面，即阐述如所有智的含义。现在是第二个方面，即阐述安住方式自身的特征：事物是无论什么显现为什么，其自性都无法改变，因此没有戏论和实执。无法用语言来确定，超越了声音和名言。由于它的实相并非单一成立，所以超越了众多；又因为它并非存在于众多之中，所以也不存在于单一之中。因为是本然如此，所以无法改变；因为是自然显现，所以无法添加任何东西。由于智慧的方面没有停止，所以它存在于能知能觉的自性之中。因为它以现量的方式如实观察自身，所以持续流转的错觉本身就会耗尽，因此从各种轮回的业中解脱，这被称为不执著于贪欲。这是第二个方面，即阐述安住方式自身的特征。现在是第三个方面，如何解释词语，这两个词在经文中已经很清楚了。第四个方面，解释智慧的词语，这三个词在经文中已经很清楚了。现在是第五个方面，阐述化身的不执著行为：外在身体的行为没有造作，因此自然而然地不会动摇，从执著色相中解脱。内在语言的声音和词语没有造作，因此从词语和文字中自然解脱。秘密意