Chinese
将成为圆满正等觉。第六，开示光明为一切法之精华，并非执著显现之智慧，亦非远离执著而新近获得之智慧，而是中观，即显现增盛之智慧亦不可得。作为入智之对治，并非全然空性。作为非空性烦恼意之对治，并非极度空性。作为中观，即阿赖耶识之对治，大空性亦不可得。续部中，诸佛皆以平等之方式结合，如是对此进行极佳之阐释，通过此语，与三智分离之第四本体，以如其所是安住之语，以第四之意而宣说。如是，吉祥密集金刚之菩提心品中，以无实有等偈颂，宣说了四种现观菩提之体性。无事物，无一切修习。所修非修习。等，以此四者开显光明之义，即是现观菩提之开示。胜乐第一品中说：贪欲嗔恚与愚痴，此三皆是大毒也，若以毒性为所依，则趋近于毒性本身。若以甘露为所依，则将转变为甘露本身。如是说，贪欲是具有喜悦之相的显现。嗔恚是具有分离之相的近得。愚痴是显现止息之相。彼等以见第四光明之本性而了知如毒。无论念头之习气与显现于何处，亦是堕入轮回大海之因。何时为毒？于何时，彼等以毒性，即以念头之相而体验之时，则趋近于毒性。以证悟第四之本性，依止其自性，并使其成为一体，则成为获得吉祥金刚持果位之因，故转变为甘露。或者，贪欲等清净为何，胜乐第一品中亦有宣说，如来亦宣说四者皆空，即是就贪欲等之本性而说的。一切经论之量，即是般若波罗蜜多等各种经典，以及事行瑜伽无上瑜伽之续部。
English
Will become a fully enlightened Buddha. Sixth, the teaching of luminosity as the essence of all dharmas is neither the wisdom of attachment to appearances, nor the wisdom of newly attained detachment from attachment, but the Middle Way, that is, the wisdom of increasing appearances is also unattainable. As an antidote to entering wisdom, it is not completely empty. As an antidote to the non-empty afflictive mind, it is not extremely empty. As the Middle Way, that is, the antidote to the Alaya Consciousness, great emptiness is also unattainable. In the tantras, all Buddhas are united in an equal manner, and this is explained in an excellent way. Through this statement, the fourth essence, which is separated from the three wisdoms, is spoken with the intention of the fourth through the words that appear to be abiding as they are. Thus, in the chapter on the Bodhicitta of the glorious Guhyasamaja, the nature of the four Abhisambodhis is explained with verses such as the absence of reality. No things, no all practices. What is practiced is not practice. And so on, these four reveal the meaning of luminosity, which is the teaching of Abhisambodhi. The first chapter of the Supreme Bliss says: Desire, anger, and ignorance, these three are all great poisons. If one relies on the nature of poison, then one approaches the nature of poison itself. If one relies on the nature of nectar, then one will transform into the nature of nectar. Thus it is said, desire is the appearance with the aspect of joy. Anger is the near attainment with the aspect of separation. Ignorance is the aspect of the cessation of appearance. By seeing the nature of the fourth luminosity, they realize it is like poison. Wherever the habits and manifestations of thoughts are, they are also the cause of falling into the ocean of samsara. When is it poison? When, at the time when they experience with the nature of poison, that is, with the aspect of thoughts, then they approach the nature of poison. By realizing the nature of the fourth, relying on its own nature, and making it one taste, it becomes the cause of attaining the state of glorious Vajradhara, so it transforms into nectar. Or, what is the purification of desire and so on, is also explained in the first chapter of the Supreme Bliss, and the Tathagatas also say that the four are all empty, that is, they are speaking of the nature of desire and so on. The measure of all scriptures is the Prajnaparamita and other various sutras, as well as the tantras of Kriya, Charya, Yoga, and Anuttarayoga.
Chinese
从这些之中，那个真如，即空性和无自性，以及用“真实边际”等词语所近似指示的一切，都源于这个空性光明的境界。在各种经续中，没有宣说其他，而是将一切都置于真如的掌控之下而宣说，这是合理的。在一些经和续中，有相和无相、本尊、咒语、禅定、六种结合、四种手印等说法，如果说一切都是真如，那是不对的。因为一切都是方便的差别，最终的真如是不可分割的，依赖各种方便才能获得唯一的真如。然而，由于根性、意乐、根器等的影响，最终的真如没有被证悟。由于空行母和上师等的因缘，一切都可能进入最终的、具有一切相的光明境界。八万四千法蕴是大能仁所说，像这样显现菩提的特征，是从精华中产生精华，生起次第是精华，而圆满次第是精华。以苦行的差别来追求真如，有的是有发髻的，有的是无衣裸体的，有的是头顶光秃的，有的是剃发剃须的出家人。有的是将头发结成发髻，有的是聚集十二种苦行功德等，所谓“舍弃聚集”，虽然舍弃了世间的聚集，但仍然聚集功德的声闻乘。此外，从密咒中所说的缘起苦行等，持有各种标志的人，虽然最终都想获得现证菩提的果实，但心的现证菩提的真如是低劣的，因为不具备这些，所以那些人以身体的苦行等次第，由于智慧的低下，因此这样的苦行是无法获得解脱的。广释的根本第三，解释了以道来划分界限和提取精华，分为地界和精华提取两种。第一种是：以最初的业之结合，所谓的最初瑜伽，即以生起次第的禅定和显现等三种智慧的次第，获得大空性的境界，从而获得第八地不动地。以生起次第的
English
From these, that suchness, which is emptiness and absence of inherent existence, and all that is approximated by words such as "ultimate reality," all arise from this very state of emptiness and luminosity. In the various sutras and tantras, nothing else is spoken of, but everything is spoken of by placing it under the control of suchness, which is reasonable. In some sutras and tantras, there are statements about with-form and without-form, deities, mantras, samadhi, the six unions, the four mudras, etc. If it is said that everything is suchness, that is not correct. Because all of these are divisions of means, the ultimate suchness is indivisible, and only by relying on various means can one attain the one suchness. However, due to the influence of elements, inclinations, faculties, etc., the ultimate suchness is not realized. Due to the causes of dakinis and lamas, etc., all of these can enter the ultimate state of luminosity that possesses all aspects. The eighty-four thousand collections of teachings were spoken by the Great Sage, and such characteristics of manifest enlightenment are said to be the essence arising from the essence, the generation stage being the essence, and the completion stage being the essence. Those who seek suchness through different kinds of asceticism include those with matted hair, those who are naked without clothes, those who are bald-headed, and those who are ordained monks who shave their hair and beards. Some gather only a small topknot of hair, and some gather the twelve qualities of ascetic practice, etc. The term "abandoning gatherings" refers to those who have abandoned worldly gatherings but still gather merits, such as the Shravakas. Furthermore, those who hold various signs, such as the ascetic practices of dependent origination spoken of in the mantras, although they ultimately desire to attain the fruit of manifest enlightenment, their suchness of manifest enlightenment of the mind is inferior. Because they do not possess these, their practice of bodily asceticism and so on is inferior in wisdom, and therefore such asceticism will not lead to the attainment of liberation. The third root of the extensive commentary explains the demarcation and extraction of essence by the path, which is divided into two: demarcation of the ground and extraction of essence. The first is: By the union of the first action, the so-called first yoga, that is, by the stages of the three wisdoms of the samadhi and appearances of the generation stage, one attains the state of great emptiness, and thus one attains the eighth bhumi, the immovable ground. By the generation stage,
Tibetan
འི་རྣལ་འབྱོར་སྐྱེད་ནས་ཕྱིར་མི་ལྡོག་པའི་དབང་ཐོབ་པ་དང་། དབང་བསྐུར་ལྔ་རིག་པའི་དབང་ཡིན་པའི་ཕྱིར་ཀུན་གཞི་སོགས་རྣམ་པར་ཤེས་པ་ལོག་པར་གྱུར་པ་དང་། སྣང་བ་སོགས་ཡེ་ཤེས་གསུམ་གྱིས་ཀུན་གཞིའི་རྣམ་ཤེས་གནས་གྱུར་པ་བརྒྱད་པ་མི་གཡོ་བར་ཐོབ་པས་སོ། །ཁོ་བོས་འདི་རྗེས་ཐོབ་ཀྱི་སྐབས་ཀྱི་སེམས་མ་ལོག་པ་ཡིན་ནམ་སྙམ་དཔྱོད། ས་བཅུ་ཐོབ་པ་དེའི་རྗེས་ཐོགས་ལ་དཔེ་ལས་བྱུང་བའི་དེ་ཉིད་བརྟན་པར་གྱུར་ན། རྡོར་ཏིང་གིས་ཀུན་ དུ་འོད་གསལ་ཐོབ་སྟེ། དེ་ཡང་མངོན་པར་བྱང་ཆུབ་པའི་རིམ་པ་ལས་འཆད་པར་འགྱུར་རོ། །དེ་ཉིད་ས་བཅུ་གཅིག་པ་ཡིན་ཞིང་། མོས་སྤྱོད་ནས་བརྩིས་ན་བཅུ་གཉིས་པ་སངས་རྒྱས་ཀྱི་ས་ཞེས་བྱ་བ་ཡིན་ནོ། །དེ་ལྟ་བུའི་ས་བརྒྱད་པ་ནི་ཐོབ་པར་འགྱུར་བ་དེ་སྣང་བ་གསུམ་པོས་མཐའི་འོད་གསལ་མཐོང་བ་ཡི་མན་ངག་ཐོབ་པ་དག་ས་བཅུ་ཆོས་སྤྲིན་ལ་ནི་རབ་ཏུ་གནས་ཏེ་ཡེ་ཤེས་ལ་དབང་ཐོབ། མངོན་པར་བྱང་ཆུབ་ལེགས་པར་ཐོབ་ནས་གཟུགས་ཁམས་པའི་ཕྱོགས་གཅིག་གཙང་མའི་གནས་སུ་ཉེ་བར་འགྲོ་ཞིང་སངས་རྒྱས་ཀྱི་ཞིང་རྣམས་སུ་བཞུགས་ནས་དེ་ལས་མི་ལྡོག་པས་དེའི་ཚེ་འདི་ཉིད་ཀྱི་ཐམས་ཅད་མཁྱེན་པར་འགྱུར་རོ། །འདི་སྔར་སྨོས་ཤཱཀྱ་ཐུབ་པའི་གཏམ་རྒྱུད་ལྟར་ཡེ་ཤེས་ཀྱི་ལུས་ཀྱིས་འོག་མིན་དུ་སངས་རྒྱས་པར་བྱེད། ཡང་རྣལ་འབྱོར་པ་གང་རུང་ཞིག་གིས་དོན་གྱི་ཡེ་ཤེས་མངོན་དུ་བྱས་པ་དེ་ཡང་གནས་གཙང་མར་འདུག་སྟེ་སངས་རྒྱས་ཀྱི་ཞིང་ནས་སངས་རྒྱས་ཀྱི་ཞིང་དུ་སོང་ནས་ཆོས་བསྟན་པས་སེམས་ཅན་རྣམས་འདུལ་བར་བྱེད་དེ་རྟེན་གྱི་སྐུ་ཚེ་དེས་ཐམས་ཅད་མཁྱེན་པར་འགྱུར་ཞེས་སོ། །གཉིས་པ་བོགས་འདོན་ནི། མངོན་པར་བྱང་ཆུབ་པ་དོན་གྱི་ཡེ་ཤེས་མངོན་དུ་མཛད་པ་དེ་ཡང་མངོན་པར་བྱང་ཆུབ་ གསུམ་གྱི་རིམ་པས་ཐོབ་ཚུལ་དང་། དེ་གསུམ་སྤྲོས་བཅས་སོགས་སྤྱོད་པ་གསུམ་དང་འབྲེལ་བའི་ཚུལ་གསུངས་ཀུན་པ་ལ། ཆོས་འབྱུང་གི་མངོན་པར་བྱང་ཆུབ་པ་དང་། ཆོས་ཀྱི་དབྱིངས་ཀྱི་མངོན་པར་བྱང་ཆུབ་པ་དང་། བླ་ན་མེད་པའི་མངོན་པར་བྱང་ཆུབ་གསུམ་སྟེ་དེ་དག་རིམ་བཞིན་སྤྲོས་བཅས་སྤྲོས་མེད་ཤིན་ཏུ་སྤྲོས་མེད་ཀྱི་སྤྱོད་པ་གསུམ་དང་འབྲེལ་བས་མངོན་པར་བྱང་ཆུབ་པ་བསྒྲུབ་པ་ཡིན་ནོ། །དང་པོ་ཆོས་འབྱུང་གི་མངོན་པར་བྱང་ཆུབ་པ་ནི། བསམ་གཏན་གྱི་ཁང་པ་སུམ་བརྩེགས་སུ་བཟའ་བཅའ་སོགས་འོག་ཁང་དུ་འཇོག་པ་དང་། རོལ་མོའི་བྱེ་བྲག་སོགས་བར་ཁང་། ཡང་ཐོག་དུ་སྒྲུབ་པོ་དབུས་ཀྱི་གཙོ་བོར་གྱུར་པ་འདུག་སྟེ། སངས
Chinese
通过生起瑜伽而获得不退转的灌顶，因为五种智慧的灌顶，所以阿赖耶识等转变，以及显现等三种智慧使阿赖耶识转变为第八不动地。我思忖这是否是后得位时的心未转变。如果获得十地后，后得位时，从比喻中产生的那个本体变得稳固，那么金刚定将获得普光明。这将在现证菩提的次第中阐述。那本身就是第十一地，如果从胜解行地算起，第十二地就是佛地。像那样获得第八地，通过三种显现见到边际光明之口诀，那些获得者在十地法云地中安住，并获得对智慧的自在。圆满获得现证菩提后，接近色界一方的净居天，安住在诸佛刹土中，并且不退转，那时他将成为一切智者。这如同之前所说的释迦牟尼的故事一样，以智慧之身在色究竟天成佛。此外，任何瑜伽士显现了义智慧，他也住在净居天，从佛刹到佛刹，通过说法来调伏众生，以其所依之身而成为一切智者。第二，提取精华：现证菩提，显现义智慧，也是通过现证菩提的三种次第获得的方式，以及这三种与有戏论等三种行为相关联的方式，都已阐述完毕。法生的现证菩提，法界的现证菩提，以及无上的现证菩提这三种，它们分别与有戏论、无戏论、极无戏论的三种行为相关联，从而成就现证菩提。第一，法生的现证菩提：在三层楼的禅房中，将食物等放在下层，各种乐器等放在中层，修行者作为中心的主尊住在顶层。
English
Through generating yoga, one obtains irreversible empowerment. Because it is the empowerment of the five wisdoms, the Alaya consciousness and so forth are transformed, and the three wisdoms of appearance and so on transform the Alaya consciousness into the eighth immovable ground. I wonder if this is when the mind has not transformed in the post-attainment state. If, after attaining the ten grounds, the very nature that arises from the analogy becomes stable in the post-attainment state, then the Vajra Samadhi will attain the All-Illuminating Light. This will be explained in the order of Abhisambodhi. That itself is the eleventh ground, and if counted from the stage of aspiration, the twelfth is called the Buddha ground. The attainment of the eighth ground in such a way, those who obtain the instruction of seeing the ultimate light with the three appearances, abide in the tenth ground, the cloud of Dharma, and gain mastery over wisdom. Having perfectly attained Abhisambodhi, they approach the Pure Abode, one side of the Form Realm, and reside in the Buddhafields, and since they do not regress from that, at that time, they will become omniscient. This, like the story of Shakyamuni mentioned earlier, attains Buddhahood in Akanishta with the wisdom body. Furthermore, any yogi who manifests the wisdom of meaning also dwells in the Pure Abode, and from Buddhafield to Buddhafield, he tames sentient beings by teaching the Dharma, and with that body of support, he becomes omniscient. Second, extracting the essence: Abhisambodhi, manifesting the wisdom of meaning, is also the way to attain it through the three stages of Abhisambodhi, and how these three are related to the three behaviors of with elaboration and so on, has been explained completely. The Abhisambodhi of Dharma-origination, the Abhisambodhi of the Dharmadhatu, and the three supreme Abhisambodhis are related to the three behaviors of with elaboration, without elaboration, and extremely without elaboration, respectively, thereby accomplishing Abhisambodhi. First, the Abhisambodhi of Dharma-origination: In a three-story meditation room, food and so on are placed on the lower floor, various musical instruments and so on are placed on the middle floor, and the practitioner, as the central deity, resides on the top floor.