English
Therefore, the first bhumi is Joyful, approaching and surpassing. This is called the "experience of shaking." By experiencing it, at the time of gaining control over wisdom on the path of meditation, it is said: When experiencing it, surpassing the second bhumi, which is known as the "experience of hearing." This can only be understood through both the chapters and the text. When habituation reaches its extreme, at the time of indicating the path in effortless spontaneity, it is said: When abiding on the ground of self-arisenness without seeking, the victorious ones who dwell in the ten directions and travel through the four times are like an ocean, all the Sugatas, inseparable and stable like the nature of body, speech, and mind vajra, this is the sign of reaching the extreme. Without the practice of traversing the bhumis and paths, it is indicated as the nature of perfect qualities. It is said: It is the peak of all the bhumis, because all dharmas are self-arisen wisdom, without the distinction of samsara and nirvana. Therefore, there is no path to traverse, the five paths are perfected simultaneously, and there is no need to practice on the bhumis, therefore, all the bhumis are surpassed simultaneously. Then, just roughly speaking, surpassing the end through the path of traversing, means: obtaining the final fruit through the path of traversing. Because all knowable dharmas are unmixed and completely perfect, in the Great Perfection tradition, perfection is generally called the "ground of riding." ༈ There are two kinds of fruit: brief indication and detailed explanation. The first is: indicating the nature, types, definition, differences, and appearances of this supreme fruit, in which all the actions of the path reach their extreme, as follows: There are five kinds of detailed explanation, listing. The nature is: The nature is the spontaneous accomplishment of the three kayas, which is easy to understand. Types and, it is said: The types are body, speech, mind, qualities, and activities, each of which also has five. It means: the five are the Svabhavikakaya, Dharmakaya, Sambhogakaya, and Nirmanakaya. The five speeches are: the speech of awareness and blessing, the speech of unborn meaning, the speech of indicative intention, the speech of Brahma's melody, and the speech of sound-emptiness vajra. The five minds are: Dharmadhatu wisdom, mirror-like wisdom, equality wisdom, discriminating wisdom, and accomplishing wisdom. The five qualities are: palace, pure land, rays of light, throne, and ornaments with qualities. The five activities are: pacifying
Chinese
息增怀诛，以及任运成就的事业等五种。所谓“庄严”是指：显现的庄严是空性，空性的庄严是显现。因为是事业，所以显现为本尊眷属庄严轮二十五尊，以此遣除空边的偏执。显现之时，不离自生智慧，以此遣除执着显现为实的边执，所以称为庄严。所谓“轮”是指：上述的本尊眷属庄严轮二十五尊相续不断。所谓“二十五”是指：上述的本尊眷属庄严轮二十五尊。此外，要知道究竟圆满果位的差别有不可思议的支分和类别。略微解释一下这身语意功德事业五者的含义。经部次第中说：本体自性与秘密，法与受用化身。因此，由于没有相违的对治，如实本性得以显现，所以是本体自性身；法界无生且清净，远离一切障碍遮蔽，所以是法身；以身相和随好庄严，意乐受用大乐，所以是受用圆满身；以不可思议的悲心幻化，对清净与不清净的众生，随应调伏而化现，所以是化身；受用乐空无二，是秘密殊胜，所以是秘密身。《经部总集》中说：化身是不曾有、不曾经历、恒常出现的。圆满受用是指成熟圆满。法身是指完全清净。本体自性身是指如是本性本身。秘密身是指乐空无二的智慧。第二，五语是指：本体自性语是指不言说而以本体自性领会。法身语是指以自明显现加持来表示。秘密身语是指以秘密表示来表示。受用圆满身语是指以意表示来表示。化身语是指以梵音之门用语言来表示。经中说：无本体自性的语如虚空。完全清净的语如太阳的心髓。
English
The five activities are pacifying, increasing, magnetizing, wrathful, and spontaneously accomplishing. "Adornment" means: the adornment of appearance is emptiness; the adornment of emptiness is appearance. Because it is activity, the appearance of the twenty-five deities of the mandala of the family of deities eliminates the extreme of emptiness. At the very moment of appearance, it does not move from self-arisen wisdom, thus eliminating the extreme of grasping appearance as real, hence it is called adornment. "Wheel" means: the continuous, uninterrupted flow of the twenty-five deities of the mandala of the family of deities mentioned above. "Twenty-five" refers to the twenty-five deities of the mandala of the family of deities mentioned above. Furthermore, it should be understood that there are inconceivable divisions and categories of the distinctions of the ultimate, perfected fruit. To explain the meaning of these five: body, speech, mind, qualities, and activity, the Sutra Path Order states: "The body of essence, secret, dharma, enjoyment, and emanation." Therefore, because there is no opposing antidote, the nature of reality as it is manifests, hence it is the body of essence. The dharmadhatu is unborn and completely pure, free from all obscurations and veils, hence it is the dharmakaya. Adorned with marks and signs, enjoying great bliss in its intention, hence it is the sambhogakaya. With inconceivable compassionate emanations, it emanates to pure and impure beings according to what needs to be tamed, hence it is the nirmanakaya. Enjoying bliss and emptiness as one, it is the secret and sacred body. In the Sutra Compendium it says: "Emanation is what has not occurred, has not been experienced, and constantly arises." Perfect enjoyment means complete maturation. The dharmakaya means completely pure. The body of essence means the nature of reality itself. The secret body means the wisdom of bliss and emptiness as one. Second, the five speeches are: the speech of essence is understood by essence without being spoken. The speech of the dharmakaya is indicated by self-luminous blessings. The speech of the secret body is indicated by secret symbols. The speech of the sambhogakaya is indicated by intentional symbols. The speech of the nirmanakaya is indicated by words through the gate of Brahma's voice. The Sutra says: "The speech that is without essence is like the sky. The completely pure speech is like the heart of the sun."
Chinese
如同幼兽一般。完全成熟的语调如同一面镜子。秘密神圣的语调如同一头狮子。奇妙的语调是一个语调具有不可思议的分支。如是说。 接着，第三是五种智慧： 空性，或者法界的智慧是：一切法无相而自明。 如镜之智是：法界无有遮蔽，无有分别而自明。 平等性智是：无有好坏大小，于平等性中显现。 妙观察智是：一切法不杂而显现。 成所作智是：无有勤作和成办，无有作为而所需所欲自然产生。 经中说：于某些处称为法界智。于某些处称为清净明智。于某些处称为平等性智。于某些处称为妙观察智。于某些处称为成所作智。 如是说。 经道次第中说： 空性之心如虚空。 如镜之智和， 大如山之智和， 种种庄严之智和， 如意宝珠之智。 如是说。 第四是五种功德： 大乐等功德之刹土，以及， 由五种珍宝所成且装饰精美的宫殿功德，以及， 作为慈悲光芒显现之象征的五种光芒等光芒功德，以及， 无畏的狮子宝座和， 珍宝宝座和， 日月莲花等的坐垫宝座功德，以及， 具足相好和具足种种珍宝饰品是饰品功德。 经道次第中说： 刹土宫殿光芒和， 坐垫宝座饰品无有增减。 如是说。 第五是五种事业： 息增怀诛。 以任运成就的事业，对何者应调伏，如何调伏，皆能如理成办。 彼经中说： 无量事业息灭和， 怀柔增长任运成。 如是说。 词义和， 引导。 道路行进至究竟后， 自利殊胜法身和， 利他殊胜色身二者的意义都具备， 即是此后。
English
Like a young animal. The fully matured tone is like a mirror. The secret and sacred tone is like a lion. The wondrous tone is that one tone has inconceivable branches. Thus it is said. Next, the third is the five wisdoms: Emptiness, or the wisdom of the Dharmadhatu, is: all dharmas are without characteristics and self-illuminating. The mirror-like wisdom is: the Dharmadhatu is without obscurations, without discriminations, and self-illuminating. The wisdom of equality is: without good or bad, big or small, it appears in equality. The discriminating wisdom is: all dharmas appear without being mixed. The accomplishing wisdom is: without effort and accomplishment, without action, what is needed and desired arises naturally. In the sutra it says: In some places it is called the wisdom of the 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 the discriminating wisdom. In some places it is called the accomplishing wisdom. Thus it is said. In the Lamrim Sutra it says: The mind of emptiness is like the sky. And the mirror-like wisdom, And the wisdom like a great mountain, And the wisdom of various arrangements, And the wisdom of the wish-fulfilling jewel. Thus it is said. The fourth is the five qualities: The qualities of the pure lands such as great bliss, and, The qualities of the palace made of five kinds of jewels and beautifully decorated, and, The qualities of the light rays such as the five kinds of light rays as a symbol of the appearance of the light rays of compassion, and, The fearless lion throne and, The jewel throne and, The qualities of the seat throne such as the sun, moon, lotus, etc., and, Having the marks and signs and having various jewel ornaments are the qualities of ornaments. In the Lamrim Sutra it says: The pure land palace light rays and, The seat throne ornaments have no increase or decrease. Thus it is said. The fifth is the five activities: Pacifying, increasing, magnetizing, and wrathful. With the spontaneously accomplished activity, whatever needs to be tamed, how to tame it, is accomplished as appropriate. In that sutra it says: Immeasurable activities pacifying and, Magnetizing increasing spontaneously accomplished. Thus it is said. Meaning of the words and, Guidance. After the path has been traversed to the end, Having both the meaning of the self-benefit, the ultimate Dharmakaya, and, The other-benefit, the ultimate Rupakaya, is from then on.
Chinese
因为没有退转的缘故，所以叫做究竟的果。因为是一切乘所要成就的最殊胜圆满之义，所以叫做究竟果之最胜。如是果的定义，由普贤王如来说述。 所示现个别获得之方式，以及，引导。 个别乘之获得方式，为何呢？ 一种是， 意思是说，中观等一些下部乘，认为成佛之时，如水入水，或油入油一般，智慧融为一体。 不融合是， 意思是说，唯识等一些宗派，认为成佛之时，如木柴之火焰一般，经过修习的智慧不相融合。 一般来说，火焰虽然是一个，但个别来说，每一种木柴都燃烧着各自的火焰，如同这个比喻一样。 一般来说，所有佛的意念在智慧的虚空中是一体的，但个别来说，知续不相融合，各自存在。 这两种相对于密咒的果来说，是引导之义，所以进行解说。 印度的大班智达，学师佛密说： 并非仅仅是胜义一体的缘故， 也不是像水入水一样融合， 像木柴火焰一样的描述， 仅仅是引导，并非就是那个意思。 这样说了。 密咒的宗派中， 任运成就智慧自生， 这样说， 基础智慧安住于自性， 证悟并熟悉道路安住于自性， 在果位任运成就智慧显现之时， 身、种姓、严饰、眷属二十五等不间断地显现一切，因此远离了一体的边。 显现之时，也未曾从自生的智慧中移动，因此远离了多体的边。 秘密藏心中说： 远离一体和多体的， 无边无中即是如来藏， 佛陀也无法看见， 自生智慧无处显现。 这样说了。 这些是究竟果的获得方式，在圆满大法的宗派中，因为不融合而完全圆满的缘故，在自性上没有个别的区分。 四种显现方式， 宣说， 如来之显现方式， 以及， 引导。 所示现的显现方式是： 无二智慧自生， 显现于如来， 这样说， 一般来说，行走道路之
English
Because there is no turning back from cessation, it is called the ultimate fruit. Because it is the most supreme and complete meaning accomplished by all vehicles, it is called the most supreme of ultimate fruits. Thus, the definition of the fruit is spoken by the Victorious Samantabhadra. Showing the way to obtain individual distinctions, and, guiding. The way to obtain individual vehicles, what is it? One aspect is, which means, some lower vehicles such as Madhyamaka, believe that at the time of attaining Buddhahood, wisdom merges into one, like water dissolving into water, or oil dissolving into oil. Non-merging is, which means, some schools such as Cittamātra, believe that at the time of attaining Buddhahood, the wisdom that has been cultivated does not merge, like a fire of wood. Generally speaking, although the fire is one, individually, each kind of wood burns with its own fire, like this metaphor. Generally speaking, although the intention of all Buddhas is one in the space of wisdom, individually, the streams of consciousness do not merge and exist separately. These two are explained because they are guiding meanings in relation to the fruit of secret mantra. The great Indian scholar, Teacher Buddha Guhya, said: Because it is not merely the ultimate unity, Nor is it like water dissolving into water, The description like a fire of wood, Is merely a guide, it is not that itself. Thus it is said. In the tradition of secret mantra, Spontaneously accomplished wisdom arises by itself, Thus it is said, The ground wisdom abides in its own nature, Realizing and familiarizing the path abiding in its own nature, At the time when the fruit of spontaneously accomplished wisdom arises, The body, lineage, ornaments, retinue, twenty-five, etc., appear without interruption, thus being free from the extreme of oneness. At the very moment of arising, it does not move from its own self-born wisdom, thus being free from the extreme of multiplicity. From the Guhyagarbha Tantra: That which is free from one and many, Without beginning or end, is Suchness itself, Even the Buddhas cannot see it, Self-born wisdom, unlocalized appearance. Thus it is said. These are the ways to obtain the ultimate fruit, in the tradition of Dzogchen, because it is completely perfect without merging, there is no individual distinction in essence. Four kinds of appearances, Enumeration, The appearances to the Tathagata, and, Guiding. The appearances that are closely shown are: Non-dual wisdom, self-born, Appears to the Tathagata, Thus it is said, Generally speaking, traversing the path of