English
Regarding the meaning of "Eight Sovereignties," another explanation connects it with common accomplishments. Although "common" can also be achieved through worldly paths and the path of the generation stage alone, thus being considered common, in this text, when the culmination of the path of learning arrives, the basis of grasping and being grasped—the movement of winds and bindus—becomes extremely subtle, and the habitual tendencies of the eight consciousnesses are completely purified, thereby manifesting the nature of the three vajras, the fruit of no more learning. On the path of learning, the essence of the eight noble paths is said to manifest as the eight meanings of sovereignty. These are as follows: Subtle and light, capable of becoming subtle, Capable of enjoying, and possessing a great essence, Causing joy and delight, everything becomes subject to control, Acting as one wishes, these are the eight sovereignties. Among these, subtle means seeing all phenomena of samsara and nirvana as the nature of the Middle Way. Light means the wind of wisdom, by whose power one can instantaneously travel and see throughout the realms of the universe by means of miraculous powers. Capable of becoming subtle means that when wind and mind enter the central channel, one realizes that oneself and others dissolve into emptiness, thereby causing all dualistic appearances to cease. Capable of enjoying means that the inner consort is the central channel, and through the interdependent connection of wind and mind entering therein, one enjoys the five objects of desire, such as forms that are the nature of Vajra Maidens, as a play of Dharma nature. Possessing a great essence means possessing blazing marks and signs, completely overcoming the four maras, and becoming the master of power and strength. Causing joy and delight means being able to show various manifestations, such as forms and speech that beings desire, thereby being able to satisfy their minds. Everything becomes subject to control means being able to place beings on the level of perfecting the two accumulations, and therefore there is not a single moment when one does not act for the benefit of others. Acting as one wishes means being able to manifest, for the benefit of oneself and others, sounds like the roaring of the ocean, and the ability to make one into many and many into one, and so forth, having power over miraculous abilities. The state of possessing these is the four Vidyadharas, as previously explained. Vidyadhara means holding the meaning of wisdom—the essence of the Sugata—without error, and relying on the secret instructions of mantra.
Chinese
那被认为是圆满。另外，按照“种姓持有者”的说法，是通过安住于身和智慧的种姓来解释的。这样，学道圆满后，达到最究竟的成就，就是具备七支结合的身。导师语自在名称的口中说：“圆满受用和结合大乐无自性，以慈悲充满，相续不断绝且无有止息。”因此，身是所有形象，显现为所知的一切影像，这是结合。语是所有形式，远离了声音词语的障碍，这是圆满受用。意是所有形式，从能取所取的分别中解脱，享受不变的大乐，而且无自性，即从无遮的边见中解脱的各自自证的体性，这四者是自利圆满。以慈悲充满，如意宝或如意树般无勤地成办他利，是无缘大慈悲。大慈悲本身任何时候都不会断绝，因此是常。为了适应所化众生的意乐和根器，显现色身的影像，以及无量无边的法门，永远不会止息地显现，这三者是他利圆满，由此可以推断出五身的所有功德都圆满具足，前往密严刹土，自他二利任运成就，这被称为佛。而且，法性哪里也不去，哪里也不住，不可言说，遍及轮涅一切，在所化众生面前是全知，一切形象和意义都安住在一切有情的心续中，从一切罪业中解脱，被一切功德所庄严。那么，这是从哪里产生的呢？从将所有所知的干燥薪柴，用无分别智慧的火焰焚烧后显现出来。为了消除孩子们的恐惧，才安立为如来（梵文：Tathāgata，梵文天城体：तथागत，梵文罗马拟音：tathāgata，汉语字面意思：如是去者）的别名。经中说：文殊，无生且无灭，这是如来的别名。在《超世间赞》中说：诸佛是法身，清净如虚空。功德珍
English
That is considered complete. Furthermore, according to the term "lineage holder," it is explained through the lineage of body and wisdom in which one abides. Thus, having completed the path of learning and attained the ultimate supreme accomplishment, it is the body endowed with the seven branches of union. The master Ngakgi Wangchuk Drakpa said: "Complete enjoyment and union, great bliss without inherent existence, filled with compassion, continuous without ceasing, and without cessation." Therefore, the body is all forms, appearing as all knowable images, which is union. Speech is all forms, free from the obscurations of sound and words, which is complete enjoyment. Mind is all forms, liberated from the conceptualizations of grasping and being grasped, enjoying unchanging great bliss, and also without inherent existence, that is, the nature of self-awareness liberated from the extremes of negation, these four are self-benefit perfected. Being completely filled with compassion, effortlessly accomplishing the benefit of others like a wish-fulfilling jewel or a wish-fulfilling tree, is the great compassion without object. That great compassion itself never ceases at any time, therefore it is constant. To suit the inclinations and faculties of those to be tamed, the appearance of the form body and the endless gates of Dharma never cease to appear, these three are other-benefit perfected, from which it can be inferred that all the qualities of the five bodies are completely perfected, going to the Akaniṣṭha realm, and spontaneously accomplishing both purposes, this is called Buddha. Moreover, the nature of reality goes nowhere, abides nowhere, is inexpressible, pervades all of saṃsāra and nirvāṇa, is omniscient in the face of those to be tamed, all forms and meanings abide in the mindstream of all sentient beings, is liberated from all sins, and is adorned with all qualities. So, from where does this arise? From manifesting after burning all the dry firewood of knowable objects with the fire of non-conceptual wisdom. In order to dispel the fear of children, it is established as a synonym for the Tathāgata (Sanskrit: Tathāgata, Devanagari: तथागत, Roman transliteration: tathāgata, literal meaning: thus-gone). As it says in the sutra: "Mañjuśrī, this which is unborn and unceasing is a synonym for the Tathāgata." And in the "Transcendent Praise" it says: "The Buddhas are the Dharmakāya, pure like the sky." Qualities, precious.
Chinese
在名为《大宝藏·喜雨》中，讲说持有明藏的品类，即第十章的注释。第三个内容是像大圆满一样讲述道路的近道，这有三个方面：奠定基础，修持道路，讲述任运大成就果。首先，奠定基础有两个方面：简略地说明和详细地讲述。首先是简略地说明：如果有人问，被称为一切教法顶峰的大圆满是指什么？那么，认识它的自性是这样的：具有善巧方便和大悲心的圆满正等觉薄伽梵，考虑到最初的所化众生和根器低劣者，为了通过将四谛作为应断和应取的对治来从轮回中解脱，宣说了第一个法轮，作为从应断中解脱的方法。在那里，主要阐述了通过四谛——苦谛等十六种行相来揭示人无我。在调伏所化众生之后，考虑到中等根器者，为了从执着对治的束缚中解脱，在第二个法轮中，宣说了所有法皆为三解脱门的自性。其中，解脱门之空性，以无相为特征，因无有对境而自性空寂。例如，从色蕴到一切智所包含的一切法，自性中连微尘许的实有也不存在，因此超离了分别念的行境。因此，它的相违品或障碍它的是分别念。无论是分别念，还是心及心所的体性，只要是与境相关的，那么一切法的自性不仅不存在于实有的境中，甚至在名言的境中也不成立。解脱门之无相，以寂静为特征。空性的自力，一切缘起的显现，从显现之时起，不存在有无等戏论，好坏等相，以及产生之因、利益和损害之缘，因此，它的相违品是我和他、清净不
English
From the Great Treasury called "Rain of Joy," this is the commentary on the tenth chapter, which explains the categories of those who hold the treasury of knowledge. The third topic is explaining the near path of the path, like the Great Perfection, which has three aspects: establishing the foundation, practicing the path, and explaining the spontaneously accomplished Great Perfection result. First, establishing the foundation has two aspects: a brief explanation and a detailed explanation. First, the brief explanation: If someone asks, what is meant by the Great Perfection, which is the pinnacle of all teachings? Then, identifying its nature is as follows: The Bhagavan, the perfectly complete Buddha, possessing skillful means and great compassion, considering the initial disciples and those with inferior faculties, in order to turn away from samsara by taking the four truths as what should be abandoned and what should be adopted as remedies, he taught the first turning of the wheel of Dharma as a method of liberation from what should be abandoned. There, the main topic of expression is the four truths, revealing only the absence of self of the person through the sixteen aspects such as impermanence. After the disciples have been completely tamed, and considering those with middling faculties, in the second turning of the wheel, as a method of liberation from the bondage of clinging to remedies, he taught that all phenomena are the nature of the three doors of liberation. Among them, the door of liberation, emptiness, is characterized by being without an object, and is by nature devoid of self because there is no object of focus. For example, all phenomena included from form to omniscience do not have even a particle of inherent existence in their own nature, and therefore transcend the realm of conceptual thought. Therefore, its contradictory aspect or what obscures it is conceptual thought. Whether it is conceptual thought or the nature of mind and mental factors, as long as it is related to an object, then the nature of all phenomena not only does not exist in the realm of reality, but is not even established in the realm of mere convention. The door of liberation, signlessness, is characterized by peace. The self-power of emptiness, all appearances of dependent arising, from the very moment of appearance, there is no elaboration of existence or non-existence, no signs of good or bad, and no cause of production, benefit, or harm. Therefore, its contradictory aspect is self and other, purity and im
Chinese
这些都是诸如“等”相的显现，因为在不分别的智慧之境，空性或法界自性中，并非如此成立。解脱之门无愿的体性是超越痛苦和愚痴。例如，显现为器和情的痛苦之谛，以及其因愚痴，即无明，以及由此产生的业和烦恼自性的集谛。简言之，包含所有痛苦的法，从一开始就不存在，因此涅槃也并非除此之外。如《入行论》所说：“因此它并非微不足道，众生自性即涅槃。”与其不相符的方面是视轮回和涅槃为异体，执着于涅槃为可得之物，因为轮回和涅槃二者在有境心之法性中是无别的。如《入行论》所说：“空性之相是，无所缘故极寂静，无相寂灭第三相，痛苦愚痴无解脱，此等解脱之相也。”这些也可以与基、道、果三者相联系。解脱之门空性是超越有无之边的基，无相是现在也不存在的道，无愿是不依赖未来的果。如彼论所说：“现在不住，过去未来亦无有，何处彼等不可得，彼处说为不可得。”因此，从《中论》所直接揭示的空性之意，到运用中观理聚等论典中他空的锐利推理，驳斥一切宗派的实执，这是通过见解以理智确定，从而对无自性的意义产生无误解的定解，没有比这更殊胜的智慧。然而，实相的安住方式，唯有依靠上师的加持和口诀的方便才能证悟。因此，他们确定之方式是：例如，如果有人从未见过月亮，那么告诉他月亮的形状不是方形，也不是三角形。
English
These are the appearances of signs such as "etc.," because they are not established as such in the realm of non-conceptual wisdom, the nature of emptiness or the dharmadhatu. The door to liberation, the absence of aspiration, is characterized by being beyond suffering and ignorance. For example, the truth of suffering, which appears as container and contents, and its cause, ignorance, which is ignorance, and the truth of arising, which is the nature of karma and afflictions produced by it. In short, all phenomena included in suffering have never existed from the beginning, so nirvana is not other than that. As it says in the Bodhisattvacaryāvatāra: "Therefore, it is not insignificant, the nature of sentient beings is nirvana." The opposing aspect of this is to view samsara and nirvana as different, clinging to nirvana as something to be attained, because samsara and nirvana are inseparable in the nature of the object-possessing mind. As it says in the Entering: "The characteristic of emptiness is that it is completely isolated because it has no object. The absence of signs is peace itself. The third characteristic is suffering, and the absence of ignorance is liberation. These are the characteristics of liberation." These can also be applied to the three: ground, path, and fruit. The door to liberation, emptiness, is the ground because it transcends the extremes of existence and non-existence. The absence of signs is the path because it does not abide even now. The absence of aspiration is the fruit because it does not rely on the future. As it says in the same text: "It does not abide now, and the past and future do not exist. Where those are not perceived, it is said to be imperceptible." Therefore, from the direct teaching of emptiness in the middle discourses to the refutation of all substantialist clinging to tenets with the sharp reasoning of the consequence school in texts such as the Collection of Middle Way Reasonings, there is no wisdom superior to that which establishes certainty in the meaning of selflessness without error by determining the view with intellectual analysis. However, the way in which reality abides is only to be realized through the blessings of the guru and the means of secret instructions. Therefore, the way in which they establish it is: for example, if there is someone who has never seen the moon, then tell them that the shape of the moon is not square or triangular.