English
Although it is not like that, it has not gone anywhere else, just as it has become inseparable. From the various manifestations gathered by the appearances of disciples who are purified and not purified, up to the self-nature manifestation, they dissolve into the realm of self-appearing enjoyment, that is, they have not gone elsewhere and have become inseparable, and the part of the manifestation of disciples that appears outwardly due to compassion does not appear. Second, the way the Sambhogakaya dissolves into the Dharmakaya: The self-appearing Sambhogakaya also dissolves into the Dharmakaya. For example, in the empty sky, the moon that appears outwardly dissolves from one into another, or it does not disappear completely, but the outward radiance dissolves into the inner realm of light, into a clear state where light does not radiate outward. The Sambhogakaya and the pure land that appear as self-appearances also dissolve into the inner, non-radiating great wisdom of the Dharmakaya. As it says in the Lamp Illuminating: The wisdom of the Dharmakaya is the basis. The aspect of consciousness is the illuminator. There is no coarse grasping thought. It is natural or forceful compassion. Clear and knowing, together with awareness. It abides without mixing in the parts. Thus, for those moments when the intention of the three kayas becomes one taste, the Prasangika Madhyamikas say that the dualistic imprints of mind and mental events entering objects are extremely subtle. When they are pacified in the Dharmadhatu, which is free from all elaborations, like a fire whose fuel is exhausted, it is like attaining Arhatship on the lower path. It is not just a temporary cessation where subtle imprints are not exhausted, but the ultimate cessation of Nirvana, and they always remain in that state. Due to the power of past aspirations, activities effortlessly arise for the benefit of disciples. Moreover, it says in the Engaging: All the dry firewood of knowable things, When burned, they are pacified, that is the Dharmakaya of the Victorious Ones. At that time, there is no birth and no cessation. Because the mind has ceased, that body manifests. Third, the way the Dharmakaya dissolves into the Dhatu: Here, in the tradition of the Great Perfection of Naturalness, even if all the minds and mental events, including the three realms gathered by the eight consciousnesses, cease, the wisdom of self-awareness does not cease. If it ceases, then the qualities and powers of Nirvana.
Chinese
以及无畏等等极其广大的部分，以及智慧的法性如太阳和光芒般存在的不间断的计划，也会中断。因此，即使在基础时期，法界中也本自具有任运成就的觉性功德，但由于错乱而被遮蔽，呈现隐蔽的状态。《俱明》中说：天空空旷的夜晚，即使月亮圆满，由于太阳的力量而无法显现。一生之前就已圆满十五，因此月亮无法被创造。珍宝在内部没有聚集和分离，但由于错乱的力量而无法清楚地看见。如此说。通过修学的道路逐渐消除遮蔽，在成佛时，与微细且难以理解的智慧内明法界无二无别的色身外显的部分融入，自性不昏昧，如童瓶身之意般显现，如满月般，断证的功德全部圆满，没有比这更高的了。其中说：从第一地到十五地完全圆满，从那以后向上没有更高的去处。也就是说，无论在何处、何时，只要有需要调伏的众生显现，就在那一瞬间，从不间断的慈悲之音中，智慧外显的色身和事业无勤任运地开展，成为其基础。如此不可思议且极其平等安住，二取的一切都在法界中消融的法性，是果位佛陀独有的不共之法，无有不平等安住的功德，是任运成就大乐的果位，并且也在法界如虚空般的境界中，如太阳和光芒般，一切身和智慧恒常不增不减、不变异地任运成就而安住。全知大能者的密释中说：在讲述相续的作为圆满后，意念安住在法性中的状态时，相续的意义是如此宣说，将自显光明安置为如来五部，如芝麻粒般，无论有多少，都遍布虚空法界的边际，所有这些都不执著为二，本体无别地欢喜，无有三世的变异。
English
and the extremely vast aspects such as fearlessness, and the uninterrupted plan where the nature of wisdom remains like the sun and its rays, will also be interrupted. Therefore, even in the base state, the qualities of spontaneously accomplished awareness are inherently present in the space, but they are obscured by delusion and appear hidden. In the 'All-Illuminating' it says: 'Even when the sky is empty at night and the moon is full, it is not visible due to the power of the sun. From one lifetime before, it has been perfected to the fifteenth, therefore the moon cannot be created. Even though the precious essence has no gathering or separation within, it cannot be clearly seen as a protector due to the power of delusion.' So it is said. By gradually removing the obscurations through the path of learning, at the time of attaining Buddhahood, the subtle and difficult-to-understand wisdom, the inner clarity of the Dharma realm, inseparable from the Form Body, the aspect of outward manifestation merges, and the self-nature is not obscured, manifesting as the intention of the youthful vase body, just as it is. Like the full moon, all the qualities of abandonment and realization are perfected, and there is nothing higher to attain beyond that. In that very text, it says: 'From the first ground to the fifteenth, it is completely perfected, and from there upwards, there is no higher place to go.' Moreover, wherever and whenever sentient beings appear who need to be tamed, at that very moment, from the uninterrupted resonance of compassion, the wisdom outwardly manifesting as the Body and activity continuously and effortlessly arise as the basis. Such inconceivable and utterly equanimous abiding, the nature of reality in which all dualistic appearances dissolve into the space, is the unique and unmixed Dharma of the fruition of Buddhahood, the attainment of great spontaneous bliss, the state of non-abiding in equanimity, and also within the realm of space-like Dharma Dhatu, like the sun and its rays, all Bodies and Wisdoms abide eternally, spontaneously accomplished, without increase or decrease, or change. In the Secret Commentary of the Omniscient Great One, it says: 'When describing the state of the Mind abiding in the nature of reality after the completion of the activities of the continuum, the meaning of the continuum is declared thus: arranging the self-appearing luminosity as the Five Tathagata Families, like sesame seeds, however many there are, pervading the edges and center of the expanse of space, all of these are not fixated upon as dualistic, rejoicing in the inseparability of essence, without change in the three times.'
Chinese
啊！基圆满任运成就之自性，四季法性之轮，等性之界无边无际之净土，显现与布置一切示现者之身语意无尽庄严轮之自性，任运稠密布置之庄严，先前如何，之后亦如是。如虚空般，以自性无变异与增减之方式安住。如是说。名为《功德宝藏欢喜雨》中，究竟果位身与智慧教法之聚，第十三章之注释，经义完全圆满。总义三，最后善妙结尾之义，有三：著书之因，以此获得之善根回向，结尾作者署名。第一，著书之因：一般以自己智慧之力解释佛语之论著，著书需具备三种因，如何具备之方式是：此论著作者我之相续，作为善妙弟子之特征，获得圣位等等，器之观察全部圆满，即无不具足。如是则著书之因也具足，因为藏汉之智者成就者，成为胜者之子或弟子之所有著书者，都圆满具备此等功德，如成为法王之弟子，持有教法宝藏，造了许多释经论著一样，此处也如清水中显现影像般，在桑耶青普的扎玛格乌仓的修行处，一心专注于修行之时，化为如来须弥山灯王之三界怙主全知无垢光尊者以身加持，亲见智慧身之容颜，以语加持，赐予著书之许可，以意加持，意与心无别融合，如是身语意加持后，以悲心赐予呼吸，生起著书之勇气。
English
Ah! The nature of complete and spontaneous accomplishment, the wheel of the four seasons of Dharma, the realm of equality, the boundless pure land, all manifestations and arrangements are the nature of the inexhaustible adornment wheel of the body, speech, and mind of the demonstrator, the spontaneous and dense arrangement of adornment, just as it was before, so it is afterward. Like the sky, it abides in a manner of unchanging and unwavering nature. It is said like this. In the "Treasury of Precious Qualities, Rain of Joy," the ultimate fruit, the collection of body and wisdom teachings, the commentary on the thirteenth chapter, the meaning of the scripture is completely fulfilled. The third general meaning, the final virtuous conclusion, has three parts: the cause of writing the treatise, the dedication of the merits obtained from it, and the author's concluding remarks. First, the cause of writing the treatise: In general, when writing a treatise that explains the meaning of the Buddha's words by one's own power of wisdom, one must have the three causes of writing a treatise well. How to have them is as follows: The author of this treatise, my own mind-stream, has completely fulfilled all the qualifications of a good disciple, such as obtaining the noble ground, that is, there is nothing lacking. In this way, the cause of writing the treatise is also complete, because all the treatise writers of Tibet and China who have become sons or disciples of the victors have perfectly possessed such qualities. Just as the disciples who became regents held the treasury of teachings and made many commentaries, here too, like the reflection appearing in clear water, when I was single-mindedly engaged in practice at the practice place of Drakmar Keutsang in Samye Chimphu, the protector of the three realms, Omniscient Drime Ozer, who transforms into the Meru Mountain Lamp of the Sugatas, blessed me with his body, and I directly saw the face of the wisdom body. He blessed me with his speech, and granted me permission to write the treatise. He blessed me with his mind, and mind and heart merged inseparably. Thus, after being blessed by body, speech, and mind, he breathed out with compassion, and the courage to write the treatise arose.
Chinese
是这样的。如果未能获得如此殊胜的功德，由于各种非解脱道的业力，将永远漂泊在轮回的悬崖边，因此，获得暇满人身也等于白白浪费了。如是说。这位圣者虽然以量成立是观世音菩萨的化身，但在所化众生面前示现学习道次第之相，并以暗示教诫后学者，如果获得人身却没有获得善知识的意藏，就会变成空耗者。因为以上所说的理由，这部论著具备了著作的三种因，因此在讲解方面没有缺失且清净。这是因为，凭借上师的加持和自己修习所生的力量，现量见到了法性的真谛。如此见到之后，本尊胜乐金刚也无有分离，并且，对于现量所知的，以二谛的方式安立的一切法，也能自然生起分别的智慧。因为是从具足这些因的基础上开始写作的，而不是在没有现量见到意义的情况下，凭借随念、听闻、思惟的分别念，执着自方为殊胜等而产生的。因此，即使心中怀疑有与意义相违的过失，也不需要请求宽恕。但是，圣者们所著的论著，是智者不求胜过他人，没有傲慢，以慈悲心所作的论著。因此，对于执着各自宗派的人们，如果觉得与自己所喜爱的宗派相违，请予以宽容。也就是说，佛陀为了适应所化众生的意乐，所宣说的需要诠释和无需诠释的法门，如大海般广阔且深不可测的意义，唯有在法性本然之义上安住的特殊之处，才能如实证悟其本性。之后，所有获得的法，都能毫不混淆地分别了知，这是以智慧证悟的境界。除此之外，只能了解片面，无法如实证悟。而我，由于两种智慧现前，因此正确地见到了佛经的甚深密意而开始写作。
English
It is like this. If such excellent qualities are not obtained, due to various non-liberation path karmas, one will always wander on the precipice of samsara. Therefore, obtaining the precious human body with leisure and endowments is equivalent to wasting it in vain. So it is said. Although this holy being is proven to be an emanation of Avalokiteśvara by valid cognition, he demonstrates the manner of learning the stages of the path in front of the disciples, and implicitly advises the followers that if they obtain a human body but do not obtain the treasury of the mind of a virtuous friend, they will become empty wasters. Because of the reasons mentioned above, this treatise is well-equipped with the three causes of composition, so there are no defects and it is pure in terms of explanation. This is because, through the blessings of the guru and the power of one's own meditative experience, the truth of the nature of reality is directly seen. Having seen it in this way, the yidam deity, Heruka, is also inseparable, and because of that, wisdom that distinguishes all phenomena established in terms of the two truths naturally arises in direct perception. Because it is composed from the basis of having all these causes, and not generated by clinging to one's own side as superior with speculation of inference, hearing, and thought while not directly seeing the meaning. Therefore, even if there is doubt in the mind about the fault of contradicting the meaning, there is no need to ask for forgiveness. However, the compositions of holy beings are treatises made by wise people who do not seek to overcome others, are without arrogance, and are made with compassion. Therefore, for those who hold to different tenets, if it seems to contradict the tenets they like, please be tolerant. That is to say, the meaning of the teachings that need interpretation and those that do not, which the Victorious One taught to suit the inclinations of the disciples, is as vast as an ocean and difficult to fathom. Only the special feature of abiding equally in the true meaning of reality can realize the nature of suchness as it is. Afterwards, all the obtained dharmas can be known separately without confusion, which is the state of realization by wisdom. Apart from that, one can only understand a partial aspect and cannot realize it as it is. As for me, because the two wisdoms have manifested, I have correctly seen the profound meaning of the scriptures and started writing.