English
Just as it appears. By understanding the meaning of the moment, eliminate the darkness accumulated from before. Thus it is said. In the Sutra it says: From that, the peace of the extremes and, the extraordinary meaning of seeing mixed, the three categories are definitely complete, hundreds of thousands of immeasurable ones cannot be expressed. Thus it is said. In the Lamrim Sutra it says: Like the sun and moon in a clear ocean, the mind is like clear water in the sky, accomplishments shine like the sun, moon, and stars, self-born and self-appearing without doubt, combined with signs, there is no need to fabricate, the qualities of meaning-seeing appear simultaneously. Thus it is said. As for the gradual one, in the Lamrim Sutra it says: One enters five and ten, elaborating becomes forty. Thus it is said. Gradually entering, the superior faculties are fivefold, the intermediate faculties are tenfold, and the inferior faculties are thirty-fourfold or, fortyfold. If you want to know more about these, look there because they are written elsewhere. The fruit of ultimately manifesting is: Of the eleven meanings, the others should be understood as explained in the chapter on the fruits of Dzogchen. Here, because what is to be known is manifested as it is, the qualities are inconceivable and beyond expression, although it is said, if summarized, it is said to be contained in the five: body, speech, mind, qualities, and activity. The first is, in the Lamrim Sutra it says: Having perfected the effortless seeing, those who have reached the end of the fiftieth ground, like a wish-fulfilling tree and a jewel, it does not come from elsewhere, without increase or decrease it naturally appears, like clear water and a mirror, like the state of the sun, moon, planets, and stars, the self-awareness of the exhaustion of consciousness, immeasurable qualities manifest as the essence. Thus it is said. In the Sutra it says: Is it to prove that the lord of Lanka is not like that? Or is it to make something unlike appear similar? It is not to adorn or fabricate, not to create or contrive, but simply to be naturally as it is from the beginning. Thus it is said. The second is, in the Lamrim Sutra it says: The essence is inconceivable, summarized as five, body, speech, mind, qualities, and, the activity of deeds are also five. Thus it is said. The essence is the five aspects of body, the five of speech, the five of mind, the five of qualities, and the five of activities. The first is, it says: The essence of nature, secret, and, Dharma and enjoyment, emanation. Thus it is said. Without opposing antidotes, the reality of abiding as it is manifests, therefore it is the essence of nature.
Chinese
关于身，法界无生且完全清净，远离遮蔽，是为法身。身具足妙相和随好，享用大乐，是为报身。以不可思议的慈悲化现，为应化各种可调伏的清净与不清净众生而化现，是为化身。本体无别且秘密殊胜的大乐是为密身。《经》中说，化身是指从无而持续生起。圆满报身是指成熟圆满。法身是指完全清净。本体是指如是之如是。如是说。第二，五语：本体语是指不言说而本体自知。法身语是指自明显现加持。报身语是指以意表诠释。密身语是指以秘密表诠释。化身语是指以梵音之门以语言诠释。《经》中说，无本体的语如虚空。完全清净的语如日之精华。完全成熟的语如明镜。秘密殊胜的语如狮子。持续生起的语是指一语具足不可思议的支分。如是说。第三，五智：空性或法界的智慧是指诸法无相而自明。如镜之智是指法界无障且无分别而自明。平等性智是指无好坏大小而于平等性中显现。妙观察智是指诸法各自分别不杂而显现。成所作智是指无勤作而行事且所需所欲皆生起。《经》中说，于某些处说是法界智。于某些处说是清净明智。于某些处说是平等性智。于某些处说是妙观察智。于某些处说是成所作智。如是说。
English
Regarding the body, the Dharmadhatu is unborn and completely pure, free from obscurations, hence the Dharmakaya. The body is adorned with marks and signs, enjoying great bliss, hence the Sambhogakaya. With inconceivable compassionate manifestations, it emanates to tame various pure and impure beings, hence the Nirmanakaya. The essence of indivisibility and the supreme secret of great bliss is the Secret Body. The Sutra says, 'Nirmanakaya refers to that which continuously arises from nothing.' Sambhogakaya refers to complete maturation. Dharmakaya refers to complete purity. Svabhavikakaya refers to suchness as it is. ' Thus it is said. Second, the five speech: The speech of the Svabhavikakaya is understanding through the essence itself, without utterance. The speech of the Dharmakaya is indicated by self-illumination and blessings. The speech of the Sambhogakaya is indicated by meaning and symbols. The speech of the Secret Body is indicated by secret symbols. The speech of the Nirmanakaya is indicated by words through the gate of Brahma's sound. The Sutra says, 'Speech without essence is like the sky. Speech of complete purity is like the essence of the sun. Speech of complete maturation is like a mirror. Speech of supreme secrecy is like a lion. Speech that continuously arises refers to one speech possessing inconceivable branches.' Thus it is said. Third, the five wisdoms: The wisdom of emptiness or Dharmadhatu is the self-illumination of all phenomena without characteristics. Mirror-like wisdom is the self-illumination of the Dharmadhatu without obscurations or conceptualizations. The wisdom of equality is the manifestation in equality without good or bad, big or small. Discriminating wisdom is the manifestation of all phenomena distinctly and without confusion. Accomplishing wisdom is the effortless accomplishment of actions and the arising of needs and desires. The Sutra says, 'In some places, it is called the wisdom of Dharmadhatu. In some places, it is called the wisdom of pure clarity. In some places, it is called the wisdom of equality. In some places, it is called discriminating wisdom. In some places, it is called accomplishing wisdom.' Thus it is said.
Chinese
《道次第》中说：空性之心如虚空，如明镜般的智慧，如伟大般的智慧，如种种庄严的智慧，如如意宝珠的智慧。第四是功德：大乐等等的功德之刹土，由珍宝光明所成且以美妙庄严的宫殿之功德，作为慈悲光芒显现的象征的五种光芒等等的光芒之功德，无畏的狮子宝座，日月莲花等等的坐垫和珍宝，具足妙相好且种种珍宝严饰等等的庄严之功德。《道次第》中说：刹土、宫殿、光芒，坐垫、宝座、庄严，这些都不会穷尽和增长。第五是五种事业：息灾，增益，怀爱，诛灭，任运成就的事业，以适合于对何者应以何种方式调伏的方式来成办利益。其中说：无量事业息灭和诛灭，怀爱增益任运成就。详细的包括遣除障碍等在下面讲述。象征基道果之义。《总集智慧灯》中说：阿努瑜伽的意愿开示之品，第二十品。
English
In the Lamrim Chenmo, it says: The mind of emptiness is like the sky. The wisdom like a mirror, the wisdom like greatness, the wisdom of various arrangements, and the wisdom of the wish-fulfilling jewel. Fourth is the qualities: the qualities of the pure land of great bliss, the qualities of the palace made of precious light and beautifully decorated, the qualities of the light, such as the five kinds of light as a symbol of the appearance of the light of compassion, the fearless lion throne, the seats of the sun, moon, lotus, etc., and the jewels, the qualities of the ornaments that are full of good marks and signs and various precious ornaments. In the Lamrim Chenmo, it says: The pure land, the palace, the light, the seat, the throne, and the ornaments will never be exhausted or increased. Fifth, the five activities are: pacifying, increasing, magnetizing, subduing, and spontaneously accomplishing activities, accomplishing benefits in a way that is appropriate to how one should be subdued. It says: Immeasurable activities of pacifying and subduing, magnetizing, increasing, and spontaneously accomplishing. The detailed explanation, including the removal of obstacles, will be given below. Symbolizing the meaning of the basis, path, and fruit. In the "Lamp of the Integrated Awareness", it says: Chapter Twenty, which explains the intention of Anu Yoga.
Chinese
被下部二者所涵盖的一切法，与自生智慧的自显现有所不同。因为下部二者认为显现于心的是神通和技艺，所以视基的自性为心，且无法摆脱用力量执持的部分。阿底是，一切法在自生智慧中没有局限和偏袒，因此一切法在平等性中自解脱。而且，嘛哈认为显现是法性，不认为分别执着是法性。分别执着不认为是法性。阿努认为显现和分别二者是法性，但不认为是执着。阿底认为，一切法是自生智慧的显现，因此，没有矫饰地认为执着是法性自显现，并且没有不是法性的法，如是说。在《拉善》中说：自性相同，自性圆满。因此，与见等有所不同。如是说，生起次第和圆满次第二者在心性自显现上相同，但在所知是否穷尽上有差别。嘛哈的二谛，以及阿努的界与智慧二无别等，以偏执的执着无法转变真谛，并且所知是有剩余的。阿底是，能够转变真谛，并且没有所知剩余，因为证悟一切法是自显现平等性，所以不住于二和二无别的偏颇，并且自解脱。在《虚空大》中说：没有剩余而完全圆满，不改变且正直安住，如虚空般无边，不是依赖他者的改变之法。如是说。在《拉善》中说：因为平等圆满自性之故，超越了二谛的言说。如是说。在《辩答》中说：以平等性来衡量的此殊胜方便，在一切乘的顶端平等安立。如是说。修习是，嘛哈和阿努二者，没有超出有相无相和近取修四者等勤作修习。阿底是，没有所修和能修，而是自性的状态修，是于智慧界中不散乱，与意义不分离的意。行持是，下部二者具有能作所作和勤作修习，阿底是没有能作所作和勤作修习，安住于无为大乐中。果是，下部二者以希求和勤作修习来修习，所以，势必成为具有能断和能得者。
English
All the dharmas encompassed by the lower two are different from the self-manifestation of self-arisen wisdom. Because the lower two consider what appears to the mind as miracles and skills, they view the essence of the ground as the mind and cannot be separated from the part of holding on with force. Ati is that all dharmas have no limitations or biases in self-arisen wisdom, therefore all dharmas are self-liberated in equality. Moreover, Maha considers appearance to be dharmata, and does not consider conceptual clinging to be dharmata. Conceptual clinging is not considered dharmata. Anu considers both appearance and conceptualization to be dharmata, but does not consider clinging to be dharmata. Ati considers that all dharmas are the manifest appearance of self-arisen wisdom, therefore, without artifice, it considers clinging to be the self-manifestation of dharmata, and there is no dharma that is not dharmata, so it is said. In Lashen it says: Nature is the same, nature is complete. Therefore, there are differences in views, etc. As it is said, the generation stage and the completion stage are the same in the self-manifestation of mind, but there are differences in whether the knowable is exhausted or not. Maha's two truths, and Anu's indivisibility of realm and wisdom, etc., cannot transform the truth with biased clinging, and the knowable is with remainder. Ati is able to transform the truth, and there is no remainder of the knowable, because it realizes that all dharmas are self-manifest equality, so it does not abide in the bias of two and non-duality, and is self-liberated. In "Vast Sky" it says: Completely perfect without remainder, unchanging and uprightly abiding, boundless like the sky, not a dharma of dependence and change. As it is said. In Lashen it says: Because of the equality and perfection of self-nature, it transcends the expression of the two truths. As it is said. In "Reply to Objections" it says: This supreme method of measuring with equality is equally established at the pinnacle of all vehicles. So it is said. Meditation is that Maha and Anu do not go beyond the efforts of practice, such as the four stages of with signs, without signs, approach, and accomplishment. Ati is without object of meditation and meditator, but the state of self is meditation, which is the intention of not being distracted in the realm of wisdom and not being separated from the meaning. Conduct is that the lower two have actions and efforts of practice, Ati is without actions and efforts of practice, abiding in the great bliss of non-action. The result is that the lower two practice with desire and efforts of practice, therefore, it inevitably becomes one who has abandonment and attainment.