English
Beyond intellect. Because it is transcended, the wisdom that grasps at words cannot arise. Because it does not arise, one is liberated from the extreme of placing views and meditation as mental activities, thus attaining liberation. The result is that, because one realizes that appearances are unborn, the delusion of objects is forever severed. Because one realizes that the mind is unborn, the thoughts of the mind are forever severed. Thus, appearance and mind are inseparable, naturally liberated, and therefore unborn. For such a person, the root of unbornness is completely severed. Signs will also appear in this way. Who possesses such signs? I am equal to Vajradhara, the teacher. Why? Because whoever has such signs appearing in them is equal to me. What are the signs? On the body of the yogi, there are no worms, insects, lice, mites, or living beings, etc. The birth of all these creatures is cut off. This is a sign of realizing that samsara is unborn. Also, when the hair and nails of a yogi are cut once, the birth of these is cut off, indicating the realization that self-nature is unborn, that is, the realization of material appearances. This yogi is unborn. Like this, because they possess these signs, even if it is only for three months, the elements of the body of this fortunate one will naturally purify. The contaminated aggregates do not appear, and in the realm visible to others, their own light shines forth. Within that, awareness is together with light, and they will become enlightened. This fortunate one will not experience the bardo; they will become enlightened in this very life. Because the continuity of clinging to previous births is cut off, it is impossible to take a light body between the two births, and in this very life, without leaving any aggregates behind, they will become enlightened. The ultimate of all bodies is that the Dharmakaya, Sambhogakaya, and Nirmanakaya are made into the path, and in one lifetime, this is accomplished. Without a body, flesh and blood, the original five aggregates, without clinging to the body of one's own continuum, is the Dharmakaya. That body appears as light and wisdom, an illusory body, clear and transparent, is the Sambhogakaya, the light body appears. The excellence of the body, the body endowed with marks and signs. Transcending the bodies of other beings. The body of the Nirmanakaya, the aggregates and elements appear. From these three, from the aspect of the appearance of the path, the yogi
Chinese
超越了这些，因为一切法都已穷尽，所以无法通过修行来证得。本体是这样的，因为超越了名言，所以无法观察。超越了自身显现的习气，因此在无法修行的地上，自己的觉性扩展为广大的智慧，从一切边际中解脱。没有什么可以成就的，无有身体，自己的本体本来就是佛，当下就解脱了。而且，这并非由暂时的造作而产生，而是本来就存在，作为心要的意义从一开始就存在，因此当下就融入其中。像这样，因为是本来就存在的意义，所以有缘者获得了无生之地。像这样，获得了无生之地的瑜伽士，不住于任何边际，而行于空性之中，像这样，超越了空性自性的瑜伽士，因为无分别性安住于自身，所以对此没有思虑的执着。而且，这不是从他处而来，也不是通过寻找而获得，而是作为自己的自性，本来就安住于真如之中。这样显示了无生的征相，将这些全部归纳起来，以无漏智慧的本体显示征相，分为十个内涵，从而显示了第二个意义。现在，显示第三个总义，即具备征相之士的功德之分类，其中有六个分支意义，首先是普遍功德的分类之显示，就像这样，通过“像这样，证悟之士……”等来显示。像这样，证悟之士的相续，从存在的方面来说，也像五种圆满一样显现出功德的方面，从不存在的方面来说，也像十八空性一样可以确定，从不可思议的方面来说，也像不同的词语一样显现，并且自性不确定地显现。一旦显现，其嬉戏就无碍地遍及一切。这些虽然各不相同，但意义并非不同，而是安住于一体的智慧。意义上，本体没有由二等数字的名言所成立，因此安住于一体。断除了众多的增益，因此安住于唯一的自性中。因为无法安立为仅仅一个或一个，所以它自己显示自己，因此被称为大导师。像这样的意义，不是由任何人创造的，而是本来就是法性。
English
Having transcended these, since all dharmas are exhausted, it cannot be attained through practice. The essence is such, because it transcends words, it cannot be observed. Having transcended the habit of self-appearance, therefore, on the ground where there is no practice, one's own awareness expands into vast wisdom, liberated from all extremes. There is nothing to be accomplished, without a body, one's own essence is originally Buddha, and is liberated in that very moment. Moreover, this does not arise from temporary fabrication, but has always existed, as the meaning of the heart essence, it has existed from the beginning, therefore, it merges into itself in that very moment. Like this, because it is the meaning of what has always existed, therefore, the fortunate one obtains the ground of no birth. Like this, the yogi who has obtained the ground of no birth, does not abide in any extreme, but practices in emptiness, like this, the yogi who has transcended the nature of emptiness, because non-conceptuality abides in itself, therefore, there is no clinging of thought to this. Moreover, this does not come from elsewhere, nor is it found by searching, but as one's own nature, it has always abided in suchness. Thus, the sign of no birth is shown, gathering all these together, the sign is shown with the essence of uncontaminated wisdom, divided into ten inner meanings, thereby showing the second meaning. Now, the third general meaning is shown, which is the classification of the qualities of a person who possesses signs, among which there are six branch meanings, the first is the display of the classification of the general pervasiveness of qualities, just like this, it is shown through "Like this, the enlightened one..." and so on. Like this, the continuum of the enlightened one, from the aspect of existence, also appears as the aspect of qualities like the five perfections, and from the aspect of non-existence, it can also be determined like the eighteen emptinesses, and from the aspect of the inconceivable, it also appears like different words, and the nature appears uncertainly. Once it appears, its play pervades unceasingly. Although these are different, the meanings are not different, but it is the wisdom that abides in oneness. In terms of meaning, the essence is not established by the terms of numbers such as two, therefore it abides in oneness. Having cut off the many superimpositions, therefore it abides in its own unique nature. Because it cannot be established as merely one or one, it shows itself by itself, therefore it is called the Great Teacher. Such a meaning is not created by anyone, but is originally the nature of Dharma.
Chinese
当它安住于自有的声音中时，世俗和胜义的显现部分自然成就。因此，方便代表乐，智慧代表空性。从自性中，对于所化众生，在世俗的层面，佛的种姓显现为种种形象，如遍照金刚，而女性的种姓则显现为空界自在母等等，男女二者显现为方便与智慧。因此，所有这些具足圆满征相的有缘者，都显现为世俗显现的眷属。为什么会这样显现呢？因为法性之基的显现本性空，一切法都显现为不可言说的眷属。同样，显现为不可思议和不可言说的法。因此，眷属、导师、处所和一切法，都与时间不可分割，从原始清净以来，三时平等，这一切都自然安住，无人造作。以上讲述了共同的功德差别。现在，将分别讲述身语意的征相，以及功德的决定性果报。通过“谁是具有智慧和才能的人”等来阐述。首先总体上说明谁是普遍的，然后分别说明，士夫是所依的补特伽罗，智慧是体性、词义、分类、定义和果。智慧的体性是不变的。词义是立即利用对境。智慧能生起、安住和分离。分类有有分别的智慧和无分别的智慧。有分别的智慧是能断除不同的对境，即词语、知识、记忆、思考和对境的事物。无分别的智慧是寻求法性对境的理由，通过意义来运用意。定义是不确定的。果报是看似智慧，但并不持久。才能是超越智慧的智慧，即智慧。从断除词语的边际中，能从烦恼中解脱，因此称为“有才能者”。如是说。如此从烦恼中解脱的士夫，其身上完全具备了上述所有的身体征相，因此在舍弃身体之后，在中阴的法性中，能见到法性自身本性的真实，从而成佛。另外，如果某人具备了上述的语言征相
English
When it abides in its own sound, the aspects of appearance of relative and ultimate truth are spontaneously accomplished. Therefore, skillful means represent bliss, and wisdom represents emptiness. From the nature, for the beings to be tamed, on the relative level, the Buddha's lineage appears in various forms, such as Vairochana, while the female lineage appears as the Space Queen, etc. The male and female appear as skillful means and wisdom. Therefore, all these fortunate ones who possess complete signs appear as the retinue of relative appearances. Why does this appear? Because the appearance of the basis of reality is empty in nature, all phenomena appear as an inexpressible retinue. Similarly, they appear as inconceivable and inexpressible dharmas. Therefore, the retinue, the teacher, the place, and all dharmas are inseparable from time, and from the beginning, the three times are equal. All of this naturally abides, without being created by anyone. This explains the general qualities and distinctions. Now, the specific signs of body, speech, and mind, and the definitive results of qualities, will be explained. It is explained through "Who is the person with intelligence and skill?" etc. First, generally explain who is universal, and then specifically explain that the person is the individual who is the basis, and intelligence is the essence, definition, classification, characteristic, and result. The essence of intelligence is unchanging. The definition is to immediately use the object. Intelligence can arise, abide, and separate. Classification includes conceptual intelligence and non-conceptual intelligence. Conceptual intelligence is that which cuts off different objects, namely words, knowledge, memory, thought, and objects of phenomena. Non-conceptual intelligence is that which seeks the reasons for the object of reality, and uses the mind through meaning. The characteristic is uncertain. The result is that it appears like intelligence, but it is not permanent. Skill is wisdom that transcends intelligence, that is, wisdom. From cutting off the limits of words, one can be liberated from afflictions, therefore it is called "skilled." Thus it is said. Thus, the person who is liberated from afflictions completely possesses all the bodily signs mentioned above, so immediately after abandoning the body, in the reality of the bardo, one can see the truth of the nature of reality itself, and thus attain Buddhahood. Furthermore, if someone possesses the above-mentioned signs of speech
Chinese
全部圆满具备。在此自性化身净土中，呼气后成佛。通过化生，一生即可成佛。还有，与上面所说的心的征相相符者，这是寿命的行作。此生与下一生之间没有中阴，譬如流星划过天空般，一刹那间错觉消失。一刹那间显现法性的中阴。一刹那间解脱于法性本初之地，以这三种方式，与化身一起融入真实法性本体之中。如是显示了身语意的差别征相。现在显示身语二者征相圆满的结果或功德：身与语的征相圆满，等等。身体譬如幻身，因此了悟无所缘之义。征相之身如梦，因此了悟无生。究竟之身是三身无别，因此了悟当下解脱。语言譬如山谷回音，因此了悟声响本空。征相之语显现为阿里的形式，因此了悟一切言说皆无自性。究竟之语是法性离戏的自声，因此了悟离戏唯一明点。如是，若上述身语的征相在一人身上圆满，则此具缘者称为大菩萨。此具缘者以慈悲心摄持一切众生，为了将众生安置于无上菩提，以一具人身，于一俱胝八千年中，此人的身体不会衰老，如是圆满成办众生之义后，前世与后世之间不会进入中阴，而是以光明、声音、震动、身体等圆满而再次成佛。如是显示了身语征相圆满的结果。现在显示具有身心征相的功德：或者，对于任何具缘者。
English
Completely and fully possessed. Here, in the pure land of the self-existing Nirmanakaya, one exhales and attains Buddhahood. Through miraculous birth, one attains Buddhahood in a single lifetime. Furthermore, whoever possesses the signs of mind as previously described, this is the activity of life. Between this life and the next, there is no bardo. Like a shooting star streaking across the sky, in a single instant, this illusion ceases. In one instant, the bardo of Dharmata appears. In one instant, liberation occurs in the primordial ground of Dharmata. Through these three, together with the Nirmanakaya, one merges into the true Dharmata essence. Thus, the distinct signs of body, speech, and mind are shown. Now, the result or qualities of the complete signs of body and speech are shown: When the signs of body and speech are complete, and so on. The body is likened to an illusory body, thus realizing the meaning of no object of focus. The sign of the body is like a dream, thus realizing no birth. The ultimate body is the inseparability of the three kayas, thus realizing liberation in the present moment. Speech is likened to an echo in a valley, thus realizing sound is empty in itself. The sign of speech appears in the form of the vowels and consonants, thus realizing all expressions are without inherent existence. The ultimate speech is the self-sound of Dharmata, free from elaboration, thus realizing the single point of non-elaboration. Thus, if the aforementioned signs of body and speech are complete in one person, this fortunate one is called a great Bodhisattva. This compassionate one, who holds all sentient beings, in order to place sentient beings in unsurpassed enlightenment, with one human body, for one crore and eight thousand years, this human body does not age. Thus, after completely accomplishing the benefit of sentient beings, one does not enter the intermediate state between the previous life and the subsequent life, but rather, with the complete light, sound, vibration, body, and so on, one attains Buddhahood again. Thus, the result of the complete signs of body and speech is shown. Now, the qualities of possessing the signs of body and mind are shown: Or, for any fortunate one.