Chinese
于定持之王位。以现见而获得能见之眼，因此称彼为一切智眼。如是六根之境亦超越，无边无中广大之自性，不取不舍住于平等之王位。心与习气无二融合且相同，以执着而观察显现之诸法，视其为自身之庄严故不舍弃。亦不思及普遍之相，以方便而享用之。与一切相违，以完全舍弃之法清净故，无五毒与五无间之实体。入于清净道故，获得平等之王位。亦不舍弃取舍诸如行。将历史之意义置于量度之智中后，欲成立三摩地三集合之征相，乃是偏离无勤之经文而迷误。处于无为任运圆满安乐之境。乃是智慧自生广大之精华。不摇不动，远离一切言说。以所执之甘露摧毁勤作之痛苦。恒常如是安住于无为之境。 未被摧毁之相之分别念，远离一切边。所执之无断功德，于三时无减损。未舍弃罪聚，清净分别之境。无碍内外皆为大智慧之境。勤作边已尽之普贤佛。本初任运成就之法。彼等彼续示现自之清净。于大明点中，诸法无戏论。彼等菩提心之自性，于自性本体一切境中明示。于一切能作与所作之法续中，生灭分别念，远离自性之义。境与有境，相之名言，乃是超越一切思虑之智慧。如是说。大圆满菩提心，入于明点大海之境之续中，决定如是之义之第三品。之后眷属之善逝们，以导师之教法而满足，欢喜赞叹，受持殊胜心要之续。彼时菩萨之眷属，众多聚集之所有，皆被疑惑分别之网所束缚。
English
He abides in the king of meditation. By seeing directly, he obtains the eye that sees. Therefore, he is called the all-knowing eye. Likewise, he transcends the realm of the six senses. It is the nature of vastness without beginning or end. He neither accepts nor rejects, but abides in the kingly state of equality. Mind and habitual tendencies are mixed and equal without duality. The phenomena that appear, examined by grasping, are seen as one's own adornment, so they are not abandoned or rejected. He does not even consider the general appearance, but enjoys it with skillful means. Because it is incompatible with everything and purified by completely abandoning the Dharma, there is no reality of the five poisons and the five heinous crimes. By entering that pure path, he obtains the kingly state of equality. He does not abandon, accept, or discard actions and so on. After placing the meaning of history in the mind of valid cognition, he desires to establish the signs of the three samadhis. He deviates from the scripture of non-effort and is mistaken. He abides in the realm of effortless, spontaneous perfection and bliss. It is the essence of great, self-born wisdom. Unmoving, unchanging, and free from all designations. With the nectar of grasping, he destroys the suffering of effort. He always abides in the realm of non-action. The conceptual thoughts of unvanquished signs are free from all extremes. The qualities of uninterrupted grasping do not diminish in the three times. The accumulation of unabandoned faults purifies the objects of thought. Unobstructed, inside and out, it is the abode of great wisdom. The Buddha Samantabhadra has exhausted the extremes of effort and accomplishment. The Dharma is spontaneously accomplished from the beginning. They show the self-purity of that lineage. In the great bindu, the dharmas are without elaboration. They show clearly the nature of the mind of enlightenment in the nature of the essence of all realms. In the continuum of all acting and being dharmas, arising and ceasing are separated from the meaning of nature by discrimination. Object and subject are terms of signs. It is the wisdom that transcends all thought. Thus it is said. The Great Perfection, the Mind of Enlightenment. From the Tantra of Entering the Abode of the Ocean of Bindus, the third chapter, which establishes the meaning of Suchness. Then the Sugatas of the retinue, being satisfied with the teachings of the Teacher, rejoiced and praised themselves, and held the essence of the supreme Tantra. At that time, all the retinues of Bodhisattvas, gathered in great numbers, were bound by the net of doubt and thought.
Chinese
祈祷。所有的事情再次祈祷。在此世尊心之坛城中，以广大的大乘之方式，使众生的界和处，根的差别得到满足，显现自己的果实圆满。从中显现教义的秘密意义，诸佛的殊胜意趣，诸种姓转化为大智慧。那样的道理是怎样的呢？具有智慧执着的众生，未来将进入，学习善逝之境的那些人，以方便手印秘密之门，智慧与明智相连的集合，显示自性的意义。此时以广大的方式，灌顶是秘密的意义。您的慈悲充满爱，请您摄受追随的眷属。如是再三地祈祷、顶礼、赞颂，无上秘密的续部，以自性显示一切意义，从究竟的法义中产生。祈祷它广大。因此，一切智者是主，自生善逝诸种姓，享用大坛城，此续在一切处显示广大。在不可思议的刹土中，器情智慧自显现，佛坛城自身之形，如所测度，那些不是从自身之外而来。以世间明灯照亮自己的教义，那些安住、进入、解脱分别念，也是以方便手印为基础显现的。在一切时中，我的界，不从大智慧之外移动。那些如何调伏，一切乘皆从此大续中产生。在不可思议的佛土中，诸佛等大坛城，本来无为菩提心，自性本体显现。三世诸佛也，向菩提心顶礼，执持自性不二。供养、赞颂、敬礼、述说伟大。如果完全观察一切法，没有颜色，没有形状。同样，形色所作的诸法，从执着分别的边解脱，外在的诸界等，一切处以自之处空。执持它的具有知识的众生。
English
Pray. Pray again for all things. In this mandala of the Bhagavan's heart, by means of the vast Mahayana, may the realms and sources of beings, the distinctions of faculties, be satisfied, and may their own fruits appear complete. From this, may the secret meaning of the teachings, the supreme intention of the Buddhas, may all lineages be transformed into great wisdom. What are those very methods like? May beings with intellectual attachment enter in the future, and may those who study in the realm of the Sugatas, through the secret door of the mudra of skillful means, the collection of wisdom and knowledge connected, reveal the meaning of intrinsic nature. At this time, through the manner of expansion, empowerment is the secret meaning. Your compassion is full of love, please take hold of the retinue who follow. Thus, again and again, praying, prostrating, and praising, the unsurpassed secret tantra, revealing all meanings through its essence, arises from the ultimate meaning of the Dharma. I pray that it may expand. Therefore, the all-knowing one is the chief, the self-born Sugata lineages, enjoying the great mandala, this tantra shows everywhere to be vast. In inconceivable realms, the vessel and essence are the self-manifestation of wisdom, the very form of the Buddha mandala, as much as has been thoroughly examined, those are not other than oneself. By the noble lamp of the world, having illuminated his own teachings, those who abide, enter, and are liberated from conceptualization, are also the basis for the appearance of the mudra of skillful means. At all times, my realm does not move from beyond great wisdom. Just as those are tamed, all vehicles arise from this great tantra. In the immeasurable Buddha-fields, the great mandala of all the Buddhas, etc., the primordially uncreated Bodhicitta, is the very nature of self-essence. All the Buddhas of the three times also, pay homage to Bodhicitta, holding the non-duality of self-nature. Offering, praising, bowing, and proclaiming greatness. If all phenomena are completely examined, they are without color and without form. Likewise, the phenomena fashioned by form, are liberated from the extremes of attachment and conceptualization, the outer realms, etc., and all places are empty of their own place. The beings who possess the knowledge that holds it.