Chinese
大精进者证得佛，需如是显现而精进。于尼连禅河之岸边，安住于不动之等持中。彼时胜者虚空金刚，如芝麻荚般安住其中。胜者之子对塞郭，以一音调如是宣说：此禅定并非完全清净，以此不能获得最终之果。如虚空之面般至高者，当专注彼光明。获得光明之位后，将生为随心所欲之身。彼时，极喜金刚之身，将获得一切自在之至高成就。如是听闻此声音后，彼时便舍弃不动之等持。如是于半夜之时，胜者之子专注彼光明。身非正直亦非不正直，非呼气亦非吸气，非语亦非不语，非闭眼亦非睁眼，一切皆空甚奇妙，清澈明晰之大智慧。依仗上师之恩德，彼时便能清晰见证，过去与未来，如是出现之三有，于彼刹那间全部得见。光明持有完全清净，以金刚般之等持，于黎明破晓之时，水月与阳焰等，以幻化之功德庄严。安住于菩提树下后，于彼处降伏诸魔。释迦牟尼怙主获得真实无上之智慧后，为救护利益众生，于此处宣说此法。显现证悟菩提者，即被称为彼智慧。如是。对此，所有不同译本的藏文版本中，此处的开头文字都写着“如是，出自广大嬉戏经”。据说梵文版本也大多如此。这似乎是圣地印度秘密集会圣典开始兴盛时期，广泛流传的早期版本中，由于笔误而混入了小字。类似的错误在许多其他的印度论典中也存在。因此，此处所说的这些词句中，该经中连一个字都没有，所以混入小字的那个人，也是一个头脑不清楚的人所为。
English
The great diligent one attains Buddhahood, it is necessary to manifest and strive diligently in this way. On the banks of the Nairanjana River, he dwells in the unwavering Samadhi. At that time, the Victorious Sky Vajra, dwells like a sesame pod filled to the brim. To the Victorious Son, to Segol, he spoke with a single voice: This meditation is not entirely pure, with this one cannot attain the ultimate fruit. Like the face of the sky, the supreme one, focus on that luminosity. Having attained the state of luminosity, one will be born into a body of free will. At that time, the body of Rabga Dorje (Extreme Joy Vajra), will attain the supreme accomplishment of all mastery. Having heard this sound in this way, he then abandoned the unwavering Samadhi. In this way, at midnight, the Victorious Son focused on that luminosity. The body is neither straight nor not straight, neither exhaling nor inhaling, neither speaking nor not speaking, neither closing nor opening the eyes, all is empty, how marvelous, clear and bright great wisdom. Through the kindness of the Guru himself, from then on, one will clearly see, the past and the future, and the three realms that have arisen in this way, all are seen in that instant. The luminosity holds complete purity, with the diamond-like Samadhi, at the time of dawn, water moons and mirages, adorned with the qualities of illusion. Having sat at the Bodhi tree, there he subdued all the Maras. Shakyamuni, the protector, having perfectly attained the true unsurpassed wisdom, in order to protect and benefit beings, he taught this Dharma here. Manifesting enlightenment, that is said to be that wisdom. Thus. Regarding this, in all the Tibetan versions with different translations, the opening words here all say, "Thus, from the Sutra of Extensive Play." It is said that most of the Sanskrit versions are also like this. This seems to be an early version widely circulated during the time when the Guhyasamaja Tantra began to flourish in India, in which a small character was mixed in due to a clerical error. Similar errors exist in many other Indian treatises. Therefore, among these words spoken here, there is not a single word in that Sutra, so the one who mixed in the small character was also someone with an unclear mind.
Chinese
这是小册子。如果有人问：此时此地，此论典所明示的行为，是真实的行为，还是仅仅一种示现？答：仅仅是一种示现。如果有人问：那么，在示现中，难道不是仅仅通过显宗道才能成佛吗？答：并非一定如此，因为根据所化众生各自的意愿，示现也会出现多种不同。这里所说的是，普遍而言，为了密宗所化众生，特别是为了无上瑜伽所化众生，所显现的化现方式。虽然它与总结性的开场白和方向有些相似，但由于这是以大贪欲的方式来引导，因此不必与那些相符。此时，藏人们仅仅执着于注释的表面意思，重复高沙拉的装饰品的争论，也是不合时宜的。因此，应该这样说：世尊如来释迦牟尼，他认为必须通过度越彼岸的道路，走过所有道位，才能证得清净光明之境，即诸佛的法身。并且，他显现地认为，证得此果位之道，也必须依靠未以大乐庄严的、离戏的空性，以及布施等其他福德圆满的智慧才能获得。于是，他在尼连禅河边，安住于不动摇的禅定中。在此，虽然示现时他是菩萨，但为了迅速成佛，所以称之为如来。所谓不动摇，也不仅仅是指四禅，而是指专注于那个广大的空性，没有动摇。当时，十方诸佛，如同芝麻荚充满芝麻一样，无有间隙地遍布于虚空金刚，也就是法界之中。他们用钲的响声，催促着王子释迦牟尼，年轻的义成，使他从禅定中醒来。然后，所有佛陀用同一个声音和同一个语调对他说：你的这种不动摇的禅定，并非完全清净的光明，它无法获得究竟圆满的佛陀果位。
English
This is a small booklet. If someone asks: Is the action clearly shown by this treatise at this time and place a real action, or just a manifestation? Answer: It is just a manifestation. If someone asks: Then, in the manifestation, isn't it only through the exoteric path that one can become a Buddha? Answer: It is not necessarily so, because according to the wishes of each being to be tamed, various differences will also appear in the manifestation. What is said here is that, generally speaking, it is the way of manifestation for the beings to be tamed for the sake of Tantra, especially for the beings to be tamed for the sake of Anuttarayoga. Although it is somewhat similar to the summary introduction and direction, since this is to guide in the manner of great desire, it is not necessary to conform to those. At this time, it is also inappropriate for Tibetans to cling only to the superficial meaning of the commentary and repeat the arguments of Kosala's ornaments. Therefore, it should be said: The Bhagavan Tathagata Shakyamuni, he believed that it is necessary to go through all the paths by crossing the path of the other shore, in order to attain the pure and clear state of light, that is, the Dharmakaya of all Buddhas. And, he manifested that the path to attain this state must also rely on the emptiness of non-proliferation that is not adorned with great bliss, and the wisdom that is perfected by other merits such as generosity. So, he stayed by the Nairanjana River, dwelling in unwavering samadhi. Here, although he was a Bodhisattva at the time of manifestation, he is called Tathagata in order to quickly become a Buddha. The so-called unwavering does not only refer to the four dhyanas, but refers to focusing on that vast emptiness without wavering. At that time, all the Buddhas of the ten directions, like a sesame pod filled with sesame seeds, were spread without gaps in the Vajra of space, that is, in the Dharmadhatu. They urged Prince Shakyamuni, the young Siddhartha, with the sound of a cymbal, causing him to awaken from samadhi. Then, all the Buddhas said to him in the same voice and the same tone: This unwavering samadhi of yours is not completely pure light, and it cannot attain the ultimate and perfect state of Buddhahood.
Chinese
教导说，因此，你应该像虚空一样，没有比喻可以象征，观想并修习那殊胜的俱生大乐光明，一切皆空。这样就能获得它，获得光明的果位，紧接着就会在自然而然中成就一切美好功德的色身双运位。这里所说的“生”是指显现，而不是指受生。那时，就能获得法界大乐极喜金刚身，八自在等众多相，一切自在之王至高无上的果位。这样教导说。之后，菩萨的一切事业都已成就，听闻诸佛善加教诲之声，通达其义。然后，舍弃之前的不动摇三摩地，即从三摩地中起身，醒来，在菩提树下，诸佛同时灌顶时，因智慧本智灌顶之缘故，最终现证第四灌顶。如此，在半夜时分，王子义成，亲睹并现量观照到义之俱生大乐光明。从完全观照到它之时起，就获得了身语意平等性的一切相。因此，身非正直，亦非不正直的弯曲，而是智慧身的一切相；语非宣说，因为舍弃了一切庸俗的名词、语句、文字、声音；亦非不宣说，因为在本智自显中，显现了一切法的声音；意非舍弃气息，因此既非呼气亦非吸气，又因视一切法为胜义空性一味一体，因此亦非闭上智慧妙目，即非不见实相；亦非睁开眼睛朝向世俗，因为未见任何不净显现。因此，这光明一切皆空，是极其稀有罕见的大事，因未被二障所染污，故而清净，远离戏论，是胜义之显现。
English
Instructed, therefore, you should, like the face of the sky, be without example or symbol, and contemplate and meditate on that supreme, co-emergent great bliss luminosity, all of which is emptiness. By this, one will obtain it, and having obtained that state of the rank of luminosity, immediately one will be born into the state of the union of form, in which all good qualities are effortlessly accomplished. Here, the word 'born' means appearing, not taking birth. At that time, one will attain the supreme rank of the lord of all, with many aspects such as the Vajra body of great bliss, the extremely joyful realm of Dharma, the eight powers, and so on. Thus he instructed. Then, since all the purposes of the Bodhisattva have been accomplished, he hears the sound of all the Buddhas' excellent instructions, and understands the meaning. Then, it is said that he abandons the previous unmoving samadhi, that is, he arises from that samadhi and awakens, and when all the Buddhas simultaneously empower him at the Bodhi tree, due to the cause of the empowerment of wisdom and primordial awareness, he ultimately realizes the fourth empowerment. Thus, at midnight, the prince Siddhartha directly perceived and saw the great bliss of the co-emergent luminosity of meaning. From the very moment of completely focusing on that very nature, he attained the equality of body, speech, and mind in all aspects. Therefore, the body is neither straight nor crooked, but is the all-aspect wisdom body; speech is not spoken, because all mundane names, words, letters, and sounds have been abandoned; nor is it unspoken, because all the sounds of the Dharma arise in the self-appearance of primordial awareness; the mind is not abandoning the breath, so it is neither exhaling nor inhaling, and because all dharmas are seen as one taste in ultimate emptiness, therefore it is also not closing the excellent eyes of wisdom, that is, not seeing the reality; nor is it opening the eyes towards the conventional, because no impure appearances are seen. Therefore, this luminosity, all of which is emptiness, is a great wonder and marvel, because it is stainless from the two obscurations, so it is clear, free from elaboration, and is the appearance of ultimate truth.
Chinese
因为无边无际的（光明）从一开始就同时恒常升起，所以极其明亮之智慧大乐，在那个时候，依靠金刚乘上师十方诸佛圆满报身们的恩德，从那以后，光明就能清楚地见到、证悟和获得。光明无戏论的自性，超越了过去、未来和现在所出现的三有之法性，三有和所有在形态上相似的形态，在那一刹那，所有形态无余地同时显现，见到这些，也就能间接地了知这些事物成为法性的所有事物，也就是世俗的所知，因为以胜义智慧无法直接见到，所以不是直接的。即使不是直接见到，也能从见到法性的力量中，了知众生会产生这样那样的显现。因此，这条道路的光明极其究竟，能够毫不间断地获得果的光明一切智，而且这个光明具有在一瞬间就将二障及其习气全部连根拔除，使其完全清净的能力，所以称为金刚般的等持。通过修习那个等持的力量，在黎明时分，第一道曙光出现的时候，无学双运圆满佛身如水中之月，化身如海市蜃楼等，虽然不是实有，但却显得非常清晰，因此，以如幻的功德遍布一切所知来庄严，从而现证菩提。安住在菩提树下，在之前的黄昏时分，降伏了魔众，释迦牟尼佛完全获得了无上圆满正等觉的智慧，为了救度众生脱离痛苦，并将他们安置在利益和安乐的顶峰，从这个时刻和这个刹土开始，如实无误地宣说开示真如的法轮。所谓真如，就是指现证菩提，如果说现证菩提是以光明为核心来开示，那就是真如的
English
Because the limitless (light) arises simultaneously and constantly from the very beginning, therefore, this supreme clear wisdom of great bliss, at that time, by the grace of the Vajrayana masters, the complete enjoyment bodies of the Buddhas of the ten directions, from then on, the clear light can be clearly seen, realized, and attained. The self-nature of the clear light, free from elaboration, transcends the dharma-nature of the three realms of existence that have arisen in the past, future, and present, and all forms that are similar in form to the three realms of existence, in that instant, all forms appear completely and simultaneously without remainder. By seeing these, one can also indirectly know all the knowable things of conventional truth, which are the things that have become the dharma-nature of these things, because they cannot be directly seen with ultimate wisdom, so it is not direct. Even if it is not directly seen, one can know from the power of seeing the dharma-nature that sentient beings will have such and such appearances. Therefore, this extremely ultimate clear light of the path can obtain the clear light of the fruit, the omniscient one, without interruption, and this clear light has the power to completely uproot the two obscurations and their habitual tendencies in an instant, making them completely pure, so it is called diamond-like samadhi. Through the power of meditating on that samadhi, at the time of dawn, when the first ray of dawn appears, the complete Buddha body of non-learning union is like the moon in water, and the manifestations are like mirages, etc. Although they are not real, they appear very clearly. Therefore, adorned with the illusory qualities that pervade all knowable things, one attains complete enlightenment. Abiding under the Bodhi tree, in the previous evening, having subdued the Maras, Shakyamuni Buddha completely obtained the supreme perfect enlightenment of wisdom, in order to save sentient beings from suffering and place them at the peak of benefit and happiness, from this moment and this realm, he turned the wheel of Dharma, teaching the suchness without error. The so-called suchness refers to the manifestation of enlightenment. If the manifestation of enlightenment is taught with clear light as its core, then that is the suchness.