Chinese
也是教导，这是不可思议功德之义。诸佛的事业是无需勤作自然成就，如调伏众生各自的根器而满足其愿望，并且没有“应该做这个和那个”之类的分别念，这是不可思议事业之义。其自性清净之界是应被证悟之处和应被清净之因；菩提是证悟自性清净之界的自性，并且从中产生功德之果；其事业则使其他众生也能证悟此界，因此后三者是清净的助缘。从这些因缘产生果——三宝，因此，此三宝之种姓，是所有能见者之境。如是，完全无碍地照见界之实相，唯有佛陀才能做到，他人无法见到。因此，有智慧者们，应以不可思议的方式去证悟。因为它太微细，不是听闻的对境；因为它真实，不是思虑的对境；因为它法性深奥，不是世间人的禅修等对境。因为，如同盲人面对形象，孩童以前从未见过它。如同出生在家的幼童，以及圣者们面对太阳的形象一样。如是说。第二，以不共无上密咒的特点来庄严而宣说。深寂无二之法界，身坛大乐自性之智慧身。对于心之事物实相的共同之处，以无上密咒的特殊功德来庄严的说法有很多，然而，在般若波罗蜜多中所说的如来藏，当以大瑜伽的方式安立为因续时，被称为自证大乐之自性，这本身就是不共的特点。广而言之，从真实的教言量中说，方便与智慧自性者，ཨེ་ཝཾ་（藏文：ཨེ་ཝཾ།，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是），位于身体的中心。彼即是身坛大智慧。如是所说，即是着重于方便的父续，着重于智慧的母续，以及双运ཨེ་ཝཾ་（藏文：ཨེ་ཝཾ།，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是）的自性而宣说的不同方式。略举一例，在父续中说，深寂无二之法界，其方式是...
English
It is also teaching, which is the meaning of inconceivable qualities. The activities of the Buddhas are effortlessly and spontaneously accomplished, fulfilling the wishes of each being to be tamed according to their respective capacities, and they do not possess discriminations such as "should do this and that," which is the meaning of inconceivable activity. Its self-nature pure realm is the place to be realized and the cause to be purified; enlightenment is the self-nature of realizing the self-nature pure realm, and from it arises the fruit of qualities; its activities enable other beings to realize this realm as well, so the latter three are the conditions for purification. From these causes and conditions arises the fruit—the Three Jewels, therefore, the lineage of these Three Jewels is the object of all seers. Thus, seeing the reality of the realm completely without obstruction is only possible for the Buddha, and others cannot see it. Therefore, those with wisdom should realize it in an inconceivable way. Because it is too subtle, it is not an object of hearing; because it is real, it is not an object of thought; because its Dharma nature is profound, it is not an object of worldly people's meditation, etc. Because, like a blind person facing an image, a child has never seen it before. Like a young child born at home, and like the noble ones facing the image of the sun. Thus it is said. Secondly, it is explained by adorning it with the characteristics of the unique unsurpassable mantra. The profound and clear non-duality of the Dharmadhatu, the wisdom body of the great bliss self-nature of the body mandala. Regarding the commonality of the reality of the mind's objects, there are many ways of explaining it by adorning it with the special qualities of the unsurpassable mantra, however, the Tathagatagarbha spoken of in the Prajnaparamita, when established as the cause continuum in the manner of the Great Yoga, is called the self-awareness of the nature of great bliss, which itself is a unique characteristic. In detail, from the authentic scriptural authority, it is said, "The nature of skillful means and wisdom, evam (藏文：ཨེ་ཝཾ།，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是), resides in the center of the body. That itself is the great wisdom of the body mandala." As it is said, it is the Father Tantra that emphasizes skillful means, the Mother Tantra that emphasizes wisdom, and the different ways of explaining the nature of the union of evam (藏文：ཨེ་ཝཾ།，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是). To mention just one example, in the Father Tantra it is said, "The profound and clear non-duality of the Dharmadhatu," the way of which is...
Chinese
拙波（ྲོལ་བ）的明点中，远离一切分别念，远远超出思虑言说之境，如虚空般无垢，一切生起之源，名为离分别深奥之性。持有大手印之相，如幻如彩虹般，调伏自他之相续，名为真实光明。此二无别之殊胜自性，是遍布一切事物之主，不为轮回所染污，名为法界。如是说。母续中说：本来清净之智慧自性，以精液之法生出身，以微尘之法生出语，风之自性，此二者名为身。依此二身而住，大乐之自性，名为智慧之身，即是此时之如来藏。黑汝嘎（梵文：Hevajra）中说：身中住有大智慧，完全舍弃一切分别念，是遍布一切事物者，身住于身，非从身所生。如是说。时轮金刚（梵文：Kalachakra）中说：因此，主尊所具有的不变俱生身之乐，在密咒乘中宣说。如是说。此乐之自性，不认识之分的心，名为黑暗。如是微尘、黑暗、心力，在不清净之时，是身语意三者。清净之时，是身语意金刚三者。时轮金刚（梵文：Kalachakra）中说：明点月亮精液是身，完全分割的微尘是太阳语，阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）具有黑暗是意，天空界在埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）中安住。如是说。未证悟此大乐之故而轮回，证悟之故而成佛，因此也称轮回与涅槃二者之自性、界或种姓。从不证悟之力而产生的轮回状态之外器内情之身语意等一切法，皆从微尘、黑暗、心力三者之种姓而生。从证悟之力而产生的佛之身和一切刹土，皆从大乐之种姓而生。其黑暗之分，一切光明皆为空性，也称作轮脉的不坏明点，是俱生智慧所能摧毁的最终目标。入行论（梵文：Bodhicaryāvatāra）中说：一切众生皆无自主，不能自主产生，其因是光明，一切光明皆是空性。如是说。此光明，
English
From the bindu of play, free from all conceptualizations, utterly beyond the realm of thought and expression, like the sky, immaculate, the source of all arising, is called the profound nature beyond examination. Holding the form of the Great Seal, like illusion, like a rainbow, training the continuum of self and others, is called perfect clarity. The supreme nature of these two being non-dual, the lord pervading all things, not seized by samsara, is said to be the Dharmadhatu. Thus it is said. In the Mother Tantra, it says: The self-radiance of primordial purity, the wisdom, the essence of semen, gives rise to the body; the nature of the element of dust gives rise to speech, the nature of wind; these two are called the body. Relying on and abiding in these two bodies, the nature of great bliss, called the wisdom body, is the Tathagatagarbha in this context. In the Hevajra it says: In the body dwells great wisdom, all thoughts are completely abandoned, it is the pervader of all things, the body dwells in the body, not born from the body. Thus it is said. In the Kalachakra it says: Therefore, the bliss of the unchanging, co-emergent body possessed by the chief deity is taught in the Mantrayana. Thus it is said. The self-nature of that bliss, the mind of the part that does not recognize, is called darkness. Thus, dust, darkness, and vigor, when impure, are the three of body, speech, and mind. When pure, they are the three vajras of body, speech, and mind. In the Kalachakra it says: The bindu, the moon, the essence, is the body; the completely divided dust is the sun, speech; the letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） with darkness is the mind, greatly expressed; the space element abides in E（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）. Thus it is said. Due to not realizing this great bliss, there is samsara; due to realizing it, one becomes a Buddha; therefore, it is also called the nature, realm, or lineage of both samsara and nirvana. From the power of non-realization, all phenomena such as the outer vessel and inner essence of body, speech, and mind in the state of samsara arise from the lineage of these three: dust, darkness, and vigor. From the power of realization, the body of the Buddha and all the Buddha-fields arise from the lineage of that great bliss. The part of its darkness, all light, is called emptiness, and it is also called the indestructible bindu of the wheel-channels, the ultimate object to be destroyed by co-emergent wisdom. In the Bodhicaryavatara it says: All beings are without self-control, they do not arise independently, its cause is light, all light is emptiness. Thus it is said. That light,