Chinese
幻化的忆念诸相，欲求智慧虚空之明朗，忆念觉性安住于轮涅，无漏识蕴思之莫及，无余融入虚空之智慧，于大乐觉性之无分别中，摄集而令安住于体验，未生大乐之时，如虚空般不可分割，虚空智慧无别之身，安住于三时一切之自性。此乃就近指示，安住于埃等四字之相，具备内外中庭门面等，秘密之色究竟天庄严圆满。明点榜字形状未曾混杂，守护不可言说之教法，加持大乐无分别，示现于眷属。玛尼玛努玛达，乃是摄持忆念意之本体，具业有识之彼等，于轮涅中宣说为明了通达。诸法一切之自性，乃是十六明点五心之本体，无分别俱生之义，加持以现量之方式显现。方便与智慧无二之，明点无漏生起之时，无思俱生之刹那，视为大乐之时。识蕴包含所依与能依，依赖方便之次第，以风摄集之意义，自明显现为方便之王。于何处对何者在何地，以何者何时说了什么，语言生起之根本即是彼，因此被指示为论题。如来一切之，无别智慧一味中，金刚持大乐普贤王如来，变幻出种种身相。彼时一切胜者亦，于天界即是金刚持。阿修罗之导师嫉妒者，人中乃是释迦能仁，以声音调伏畜生，以猛烈之威力解除饿鬼之痛苦，地狱之痛苦乃是法王，示现调伏之化身。有些从天界转生，有些入胎诞生，苦行降伏魔众成佛后，转法轮而入涅槃。于处所无有定准，地狱饿鬼与畜生，人与天及阿修罗，各自之处所无论为何，乃是调伏有情之导师之所。诸天与人众，阿修罗饿鬼畜生与，地狱各自之趣。
English
The illusory memories, desiring the clarity of wisdom's sky, memory and awareness abide in the cycle of existence. The stainless consciousness is beyond comprehension. Completely absorbed into the wisdom of the sky, in the non-conceptual state of great bliss awareness, gather them and let them abide in experience. When great bliss is not born, inseparable like the sky, the indivisible form of sky-like wisdom, abides as the essence of all three times. This is a close indication, abiding in the form of the four syllables E, etc., possessing outer, inner, intermediate courtyards, and a facade. The secret Akaniṣṭha is adorned and complete. The bindu and baṃ syllable are not mixed in shape, protecting the inexpressible teachings, blessing the great bliss of non-conceptuality, making it visible to the retinue. Maṇi, manu, mata, are the essence of mind that holds and remembers. Those with karmic potential, with their consciousness, are said to be clearly understood in the retinue. The essence of all phenomena, is the essence of the sixteen bindus and five minds, the meaning of non-conceptual co-emergence, blessings manifest in an obvious way. When the stainless bindu of the union of method and wisdom arises, at the moment of thought-free co-emergence, it is considered the time of great bliss. Consciousness includes the support and what is supported, relying on the stages of method, through the meaning of being gathered by the winds, self-awareness is revealed as the king of method. To whom, where, by whom, when, what was said, the root of arising speech is that, therefore it is indicated as the topic. All the Tathāgatas, in the indivisible state of one wisdom, from the great Vajradhara Samantabhadra, emanate various forms. At that time, all the victorious ones, in the realm of the gods are Vajradhara. The teacher of the Asuras is the jealous one, among humans is the Sage of the Shakyas, taming animals with sound, alleviating the suffering of pretas with fierce power, the suffering of hell is the Dharma King, manifesting as the emanation of taming. Some transmigrate from the realm of the gods, some enter the womb and are born, after practicing austerities, subduing the demons, and attaining enlightenment, turning the wheel of Dharma and passing into nirvana. There is no certainty about the place, hell beings, pretas, and animals, humans, gods, and asuras, whatever their respective places are, it is the place of the teacher who tames beings. Gods and humans, asuras, pretas, animals, and hell beings, each of their respective realms.