English
The speech of the secret body spoken by the crest jewel, and the vajra speech of indivisibility of appearance and emptiness. As it is said in the Treasury: 'Whatever speech is without essence, is like the sky.' And so on. Also, as it is said in 'Sky Coextensive': By means of the two, essence and the way of seeing, self-awareness wisdom is a part of it, therefore, the dharma of conceptual elaboration does not abide. And as it is said in 'Definitive Meaning Gathering': The realm of the pure land, the expanse of the bliss of dharmata, the nature of the primordial, original awakening mind, the dharmakaya teacher Kuntuzangpo, the blessing of the realization of intention. Other retinues do not arise from the perfect self, the Buddhas of the three times speak from the self. And from the aspect of the sambhogakaya, with the intention of taming, the meaning of inner and outer secrets, to the vidyadharas and bodhisattvas of the ten bhumis, the secret mantra itself shows the essence. And from the aspect of the speech of the nirmanakaya, to whomever it pleases, in the direct meaning, the dharma of the two, virtue and vice, cause and effect, is shown in words of excellent composition. And as it is said in the 'All Creating King': The teacher, the dharmakaya, speaks of blessings, the sambhogakaya itself shows the essence, the nirmanakaya combines words and meanings to speak. Thus it is said. The scriptural authority for the two speeches is shown from the context of the pure land and so on. That is, the speech of essence itself is that which manifestly shows and understands without obscuration in the mandala of knowable objects. The way of understanding the speech of the three kayas should be understood as it is taught in the context of the vase initiation. The way of understanding the secret body is: by the secret supreme empowerment, doubts are cut and realization is attained. Thus, it should be understood by combining scriptural authority and sequence. Wisdom is: the essence of wisdom, or the definition, and the names, and the way it exists, and the way of knowing. First, all dharmas are known to be unobstructed and self-luminous, therefore it is called wisdom. As it is said in 'Secret Wisdom': Self-luminous wisdom is unmade, knowing that meaning is wisdom. And as it is said in 'La Shen': The supreme wisdom that is never obscured, all are unmixed, completely clear. And from all places, self-awareness knows clearly, therefore it is the definitive word that is never obscured. Thus it is said. The names are: as it is said in the 'Fish Woman Wheel Tantra': Emptiness wisdom is adorned with signs, mirror-like wisdom is impermanent and clear, equality is clear in the mind of awareness, individual discernment is unmixed and clear.
Chinese
是行为努力达到圆满。如是说。诸法无相和实物，以法界自明显现而知晓，是空性之智慧。诸法无遮蔽，以自明显现而知晓，如明镜一般。诸法无分别且平等而知晓，是平等性之智慧。彼之自性不杂乱而知晓，是各别自证之智慧。无勤作，以智慧行事，行为成就之智慧。智慧秘密中说：空性具足一切智慧之心。无实物具足一切，是大空性。无畏觉性自明显现。空性智慧恒时宣说。如是说。于一切方所明亮照耀。智慧明镜一切明亮。不造作影像显现故。是明镜智慧清净宣说。如是说。无分别如虚空般遍布。显有成佛心性中平等。平等自明扩展为蕴。光明觉性平等宣说。如是说。炽燃智慧甚稀有。自明觉性普贤之心。平等不杂乱，是普贤。不杂乱明亮之智慧。如是说。一切之友自生者。以悲心任运成就显现时。所化之事业一切作，明了。因此行为是努力。如是说。有和方式与知晓方式是，从一切知者所化众生观看方式之时，显示意义。第四功德是，总的显示功德不可思议，和显示刹土等五种功德。第一是，虚空边等中说：功德与虚空边相等。如是说。救护意中说：佛陀广大之功德不可思议。如是说。虽说功德不可思议且超离言说，但总摄为二，即安乐大之中，无有来往显现隐没而安住，是成佛之意义。为利他，身语意功德事业不可思议等，和应以何法调伏，即随顺所化众生之想法而行事，即以身调伏有种种化身，以语调伏有乘门，以意调伏有知晓等等，功德如珍宝一般，事业如如何适合而出现。救护意中说：
English
It is the act of diligently achieving perfection. Thus it is said. Knowing all phenomena to be without characteristics and entities, with the Dharmadhatu self-manifesting, is the wisdom of emptiness. Knowing all phenomena to be unobscured and self-manifesting, is like a mirror. Knowing all phenomena to be without distinction and equal, is the wisdom of equality. Knowing that very nature to be distinct and unmixed, is discriminating awareness. Without effort, wisdom accomplishes the task, the wisdom of accomplishing the task. From the Secret of Wisdom: The heart of wisdom possessing all emptiness. Possessing all that is without entity, is great emptiness. Fearless awareness is self-manifesting. The wisdom of emptiness is always taught. Thus it is said. Radiating clearly in all directions. The mirror of wisdom is clear in all ways. Because uncreated reflections appear. It is taught as the pure mirror wisdom. Thus it is said. Indistinguishable, pervading like the sky. Appearance and existence are equal in the mind of enlightenment. The self-manifestation of equality expands into aggregates. The clear light of awareness is taught as equality. Thus it is said. Blazing wisdom is wondrous. Self-manifesting awareness is the heart of Samantabhadra. Equal and unmixed, is Samantabhadra. The wisdom of unmixed clarity. Thus it is said. The self-born friend of all. When spontaneous accomplishment arises through compassion. All the deeds of those to be tamed are clearly performed. Therefore, action is diligence. Thus it is said. Existence, manner, and the way of knowing are, shown in meaning from the occasion of how the all-knowing one views those to be tamed. The fourth is qualities, generally showing the inconceivable qualities, and showing the five qualities of the Buddha-fields and so on. The first is, from the Equality with the Limit of Space: Qualities are equal to the limit of space. Thus it is said. From the Protector of Mind: The inconceivable qualities of the greatness of the Buddha. Thus it is said. Although it is said that qualities are inconceivable and beyond expression, they are summarized into two: residing in the state of great bliss, without coming and going, appearing and disappearing, is the meaning of Buddhahood. For the sake of others, the inconceivable qualities and activities of body, speech, and mind, and acting in accordance with the thoughts of those to be tamed, taming them by whatever means is appropriate, that is, taming by body with various emanations, taming by speech with the gateways of vehicles, taming by mind with knowledge and so on, qualities like precious jewels, and activities arising as is appropriate. From the Protector of Mind:
Chinese
因为寂静的功德无所不遍，所以佛陀说功德最为殊胜。如《口诀海藏》中所说：功德如同虚空般无边无际，五种行持功德，被称为法性智慧的庄严。又如《果藏》中所说：法身果位自性光明中，如珍宝光芒自然显现，慈悲加持如意成就，有缘者如阳光般自然显现。 第二，从《虚空无边》中说：观想清净刹土庄严宫，相好光明闪耀，智慧明亮的法轮显现。因此，有五种：刹土、庄严宫、座垫、装饰和光芒功德。如阿努章节中所述。 第五，事业：无勤任运成就的事业，以及息增怀诛的事业。第一，无勤任运，从大乐的境界中，以不可思议的方便调伏一切众生，利益自然成就。如《虚空无边》中所说：从离戏光明法界中，事业无勤任运成就，光明智慧无有偏颇，无勤事业是殊胜的境界。又如：如调伏者的心念一般，以大悲的加持，善巧方便的行为不可思议，同时显现。又如《智慧秘密》中所说：无有偏颇，普遍存在，是任运成就的事业。在清净的法界中，如经典所说，普遍存在慈悲。 息增怀诛四种：如《口诀海藏》中所说：息增怀诛和现行，都是普贤王如来的游舞。以息法调伏的，就用息法；以增法、怀法和诛法调伏的，就用增法、怀法和诛法来利益，即以适合于调伏的方式来利益众生。 第三，关于意：安住的方式，以及意如何安住的方式。前者，如木柴中的火焰，将修习的智慧不混杂地视为各自不同的传承；如水融入水中，认为一切佛陀的本体都是相同的。第一种，不同的木柴具有火的自性，虽然火的体性相同，但本体各不相同。
English
Because the qualities of peace are all-pervasive, the Victorious Ones declared that qualities are supremely excellent. As it says in the "Vast Expanse of Oral Instructions": Qualities are like the sky, boundless and equal. The five kinds of conduct qualities are also said to be the adornment of the wisdom of reality. And as it says in the "Vast Expanse of Fruition": From the self-illuminating fruition of the Dharmakaya, like a spontaneously arising, blazing jewel, the blessings of compassion arise to fulfill all desires. For the fortunate, it is like the sun's own conditions. Secondly, from "Sky-like Equality": Consider the pure realm as an immeasurable palace, blazing with marks and signs. The wheel of clear wisdom appears. Thus, there are five: the realm, the immeasurable palace, the seat, the ornaments, and the qualities of radiant light. As explained in the section on Anu. Fifth, activity: spontaneous, effortlessly accomplished activity, and the activities of pacifying, increasing, magnetizing, and wrathful. First, effortlessly, spontaneously, from the state of great bliss, the means to tame whatever needs taming arise in an inconceivable way. As it says in "Sky-like Equality": From the actionless, clear light Dharmadhatu, activity is spontaneously accomplished, clear light wisdom is without bias, actionless activity is the realm of the supreme. And: Just as the minds of those to be tamed, through the blessings of great compassion, skillful means of action are inconceivable, appearing clearly at the same time. And as it says in "Secret Wisdom": Without bias, universally pervasive, it is spontaneously accomplished activity. In the pure realm, as the scriptures say, compassion arises universally. The four, pacifying, increasing, magnetizing, and wrathful: As it says in "Vast Expanse of Oral Instructions": Pacifying, increasing, magnetizing, and manifest actions are all the play of Samantabhadra. Pacifying those who are tamed by pacifying, increasing, magnetizing, and wrathful, one benefits with increasing, magnetizing, and wrathful means, benefiting beings in whatever way is appropriate for taming them. Third, regarding intention: The way of abiding, and how intention abides. The former, like a fire in wood, one considers the wisdom of practice as unmixed, with distinct lineages; like water merging into water, one considers all Buddhas as having the same essence. The first, different woods have the nature of fire, although the characteristic of fire is the same, the essence is different.
Chinese
就像芝麻的集合一样，虽然体性相同，但本体各异。所有佛陀也是一样，成佛的体性相同，但清净的智慧不混杂，所以认为相续是各异的。然而，这种观点会有“意”的圆圈无边际的过失，也会有中观宗所说的那些过失。道次第中说：“如木柴之火焰，所言非真实，彼性本无。”《宝积经》中说：“外如木柴之火焰，自性无别本体性，诸佛各异而安住，彼此互不相知无所知，以知觉把握对境义，自性离戏极清净。”等等。第二种观点是，像酥油融入酥油一样，融入一个相续中，认为从空性中消失了。或者认为，明觉融入一个相续中，从而有了知等等的说法。前者如前文在驳斥的结尾处所说。后者会有类似于外道宗派中说隐瞒结尾的过失，与外道宗派所说的一致。道次第中说：“非是唯一真谛故，如水入水亦非一。”经典中说：“不相混杂不相知。”等等。如果不是这样，那么“意”的安住方式是怎样的呢？说是从非共同的一和多中解脱，并且“意”的相续不混杂而完全圆满。《秘密藏续》中说：“离一与多之，无边无中如来。”道次第中说：“以是三者平等故，定是相续不混杂，安住于离异之方式。”如前文不混杂圆满的情况一样理解。第四个问题是，九乘果位是一还是异？智慧如实了知一切所知，如究竟大圆满一样，没有断证，仅仅是成佛就没有差别。但各自的果位，九乘各自有差别，如下下是上上的阶梯，如前文所说上上需要生起菩提心一样理解。因此，阿努瑜伽以下的差别，在各自的章节中。