Chinese
萨帕哦！大空性五字。法身无实性的状态中，觉性的五种文字如光般显现。那象征着阿字一般。明点空性百字。指的是力量和方便不间断的百字，轮回和涅槃的法，以所说能说各种方式显现。那也是，以百字来限定数量，是无以复加的说法。具足一切相，无有相。指的是具有功德的三身之相，却不住于相。十六半半明点具。指的是那有二，每个报身由四男四女菩萨围绕，是四方的集合，即眷属。那也是，十六是十六位菩萨。一半是分为男女八位。后一半是由四位四位围绕。在化身的时候，也应如此宣说：从自生法界的明点中，能量在外在和内在显现，内里显现为觉性智慧和心。外在从大乐秘密的明点中，生起大乐光芒炽燃的明点。从那大乐周遍一切的时候，十六的一半是八，那的一半是四，一个显现于莲花中，一个衰损，一个是乐明无分别。一个在无碍摇动的时候，证认法身的安乐，并发出慈悲化身。超越无支分的计算。指的是法身离戏大乐，不住于上方的计算和数量。具有四禅的顶峰。指的是超越世间的禅定，自性任运成就大自在。安住于那意义中。了知禅定一切支分。指的是修习的方法和修习的界限。三摩地觉和续觉性。指的是如来禅定在自觉续流中明晰而证悟。具有三摩地之身，是身体中的殊胜。指的是三摩地达到究竟。圆满报身是身体之王。指的是向上清净，向下示现轮回。显现四十二身集合。化身，是身体中的殊胜。指的是享用报身语光明之光芒的六能仁。
English
Sapa o! The five letters of great emptiness. In the state of the Dharmakaya's non-substantiality, the five letters of awareness appear as light. That is symbolized by the letter A. The hundred letters of the empty bindu. This refers to the hundred letters of uninterrupted power and means, the Dharma of Samsara and Nirvana, appearing in various ways of what is said and what can be said. That is also, limiting the number to a hundred letters is an expression of exceeding abundance. Possessing all aspects, without aspects. This refers to possessing the aspects of the three Kayas of merit, yet not abiding in characteristics. Possessing sixteen halves and halves of bindus. This refers to having two aspects: each Sambhogakaya is surrounded by four male and four female Bodhisattvas, which is a collection of four directions, i.e., retinue. That is also, sixteen is the sixteen Bodhisattvas. Half is divided into eight males and females. The latter half is surrounded by four and four. In the case of the Nirmanakaya, it should also be explained as follows: From the bindu of the self-originated Dharmadhatu, energy arises outwardly and inwardly. Inwardly, it appears as awareness-wisdom and mind. Outwardly, from the bindu of great bliss and secrecy, arises the bindu of great bliss blazing with light. From that, when great bliss pervades everything, half of sixteen is eight, and half of that is four: one appears in a lotus, one declines, one is bliss-clarity-non-conceptuality. When one is unhindered in movement, one recognizes the bliss of the Dharmakaya and emits the compassionate Nirmanakaya. Transcending calculation without limbs. This refers to the Dharmakaya, free from elaboration, great bliss, not abiding in the calculation and number above. Possessing the peak of the four Dhyanas. This refers to transcending worldly meditation, spontaneously accomplishing great self-mastery in nature and essence. Abiding in that meaning. Knowing all the limbs of Dhyana. This refers to the method of practice and the boundaries of practice. Samadhi awareness and lineage awareness. This refers to the Tathagata's meditation being clear and realized in the self-aware lineage. Having a body of Samadhi, the best of bodies. This refers to the perfection of Samadhi. The complete Sambhogakaya is the king of bodies. This refers to purifying upwards and showing the cycle of existence downwards. The assembly of forty-two bodies appears. The Nirmanakaya, the best of bodies. This refers to the six Thupas enjoying the light rays of the Sambhogakaya's speech.
Chinese
是，在六道众生中最为殊胜。 “持有佛陀化身的血脉”，意为前一化身圆寂，其后一化身行利生之事，如是如来之化身之桥梁未曾断绝。 “向十方散布种种化身”，意为在中有身时，于报身上生起法之慧眼之时，从六字之音声中发出。 “如实成办有情之义利”，意为如实之基有两种：如前一化身如实成办利生之事，以及显现与有情相同之相而调伏并成办利生之事。 “天神之主，天神之天”，以及“天神之主，非天之主”，意为于以天调伏者，亦显现如天之能仁；于以非天调伏者，亦显现如非天，乃为六道之对治而显现六能仁。 “不死之主，天神之智”，意为彼天之能仁成为诸天之导师，乃为殊胜或主要者。其他能仁易于理解。 “摧毁者，摧毁者，自在者”，意为摧毁所取与能取。 “超越轮回之寂静处”，意为有分别念者之死亡。 “唯一导师，有情之智”，意为导师化现为化身，成为六道众生之导师与上首。 “世间十方广为人知”，意为二者：智慧之功德如是显现，及其化身如是显现且广为人知。 “佛法之大施主”，意为功德转为法身，且彼被宣说，以及“披上慈爱之盔甲”，以及“穿上悲悯之锁子甲”，意为彼等化身以四无量调伏并成办利生之事。 “手持智慧之剑、弓箭”，以及“烦恼无知，战场退敌”，意为以各别自证之智慧，退却烦恼、无明以及能取所取之战场。 “勇士，难调亦调者”，以及“遣除四魔之怖畏”，意为导师自然降伏四魔，并以悲悯遣除有情之魔力。 “摧毁魔之军队”，意为连根斩断无明之根本及其枝叶。 “圆满正觉引导世间”，意为于中有身时，法性之虚空
English
is, among the six realms of beings, the most supreme. "Holding the lineage of Buddha's emanation," means that the previous emanation has passed away, and the subsequent emanation performs the benefit of beings, thus the bridge of the Tathagata's emanation is never broken. "Scattering various emanations in the ten directions," means that in the intermediate state, when the eye of Dharma arises in the Sambhogakaya, it emanates from the sound of the six syllables. "Accomplishing the benefit of sentient beings as it is," means that there are two aspects to the basis as it is: the previous emanation accomplishes the benefit of beings as it is, and it tames and accomplishes the benefit of beings by appearing in a manner that is in accordance with the minds of sentient beings. "Lord of the gods, god of the gods," and "Lord of the gods, lord of the non-gods," means that for those who are tamed by gods, it also appears as the Thubpa of the gods; for those who are tamed by non-gods, it also appears as non-gods, thus six Thubpas appear as antidotes to the six realms. "Immortal lord, wisdom of the gods," means that the Thubpa of the gods becomes the teacher of all the gods, and is the most supreme or the chief. The other Thubpas are easy to understand. "Destroyer, destroyer, powerful one," means destroying the grasped and the grasper. "Transcending the solitary place of existence," means the death of those with conceptual thoughts. "The sole teacher, the wisdom of beings," means that the teacher emanates as an emanation body, becoming the teacher and superior of the six realms of beings. "Well-known in the ten directions of the world," means two things: the qualities of wisdom appear as such, and its emanation appears and is well-known as such. "The great benefactor of the Dharma," means that merit transforms into Dharmakaya, and that it is proclaimed, and "wearing the armor of loving-kindness," and "wearing the chainmail of compassion," means that those emanations tame and accomplish the benefit of beings with the four immeasurables. "Holding the sword of wisdom, bow and arrow," and "Afflictions and ignorance, repelling enemies on the battlefield," means that with the wisdom of individual self-awareness, one repels the battlefield of afflictions, ignorance, and the grasped and grasper. "Hero, tamer of the difficult to tame," and "Dispelling the fear of the four maras," means that the teacher naturally subdues the four maras, and with compassion dispels the demonic forces of beings. "Defeating the armies of demons," means cutting off the root of ignorance and its branches from the root. "Perfect Buddha guides the world," means that in the intermediate state, the space of Dharmata
Chinese
当智慧之身显现时，法性的眼睛具有现量和智慧，并且从口中出现六字真言之轮，化身引导世间的众生。是供养之处，是赞颂之处，是顶礼之处，是应恒常忆念之处，是应恭敬之处，是令人不忘之殊胜，是应顶礼之上师之最。如是说，导师化身具有功德，为何呢？因为“一步跨越三界”。如是说，导师的慈悲使证悟在相续中生起，从这佛陀的化身之地，到佛陀报身之地，犹如狮子的跳跃一般迅速。 “如虚空般无边，完全胜伏”，意思是觉性通透，与虚空无边无际。“三智清净而清净”，意思是虽然涉及一些声音，但“三界”是其伟大的自性。“具足六现量，六随念”，意思是法的六种眼睛。随念也是指那本身。是精进。 “菩提萨埵，大菩萨”，意思是对于自利，从菩萨中解脱出来，对于他利，是菩萨菩萨。“大神通，超越世间”，意思是那也是具有神通的化身，超越世间，在自己的境界中解脱。“智慧到彼岸的尽头，以智慧获得那本身”，意思是凭借精进并非从轮回中到达彼岸，而是凭借殊胜的智慧，证悟在相续中生起的智慧之力到达彼岸，安住于无偏颇的智慧，无分别念之中。“自知、他知，对于一切，是利益一切的殊胜之人”，意思是导师化身，自己的利益也通过智慧而解脱，他人的利益和力量也通过智慧而解脱，通晓一切，是利益一切之身。“超越一切譬喻”，意思是无与伦比。“智慧和所知的主宰”，意思是所应知的法之实相，以及能知者瑜伽士，心识不二，故为主宰。在其之上没有其他，故为殊胜。“主尊是佛法的施主”，意思是六道众生的主尊，六能仁以各自调伏的方式宣说佛法。
English
When the wisdom body manifests, the eye of Dharmata possesses direct perception and wisdom, and from the mouth arises the wheel of the six syllables, the incarnate body guides the beings of the world. It is the place of offering, the place of praise, the place of prostration, the place to be constantly remembered, the supreme of being worthy of reverence and not forgetting, the best of the gurus worthy of prostration. Thus it is said, the Teacher's incarnate body possesses qualities, why? Because "one step traverses the three realms." Thus it is said, the Teacher's compassion causes realization to arise in the continuum, from this Buddha's incarnate ground to the Buddha's Sambhogakaya ground, like a lion's leap. "Like the sky, boundless, completely subduing," meaning awareness is thorough, equal to the boundlessness of the sky. "Three wisdoms pure and purified," meaning although it involves some sounds, "three realms" is its great self-nature. "Possessing six direct perceptions, six recollections," meaning the six eyes of Dharma. Recollection also refers to that itself. It is diligence. "Bodhisattva, great Bodhisattva," meaning for self-benefit, liberated from the Bodhisattva, for the benefit of others, is Bodhisattva Bodhisattva. "Great magical power, transcending the world," meaning that is also an incarnate body possessing magical powers, transcending the world, liberated in its own realm. "The end of wisdom gone beyond, with wisdom one attains that itself," meaning not going beyond samsara with diligence, but going beyond with the power of wisdom, realizing the special wisdom arising in the continuum, abiding in impartial wisdom, without conceptualization. "Self-knowing, other-knowing, for all, is the supreme person who benefits all," meaning the Teacher's incarnate body, one's own benefit is also liberated through wisdom, the benefit and power of others is also liberated through wisdom, knowing all, is the body that benefits all. "Transcending all metaphors," meaning incomparable. "The master of wisdom and what is to be known," meaning the reality of what is to be known, and the yogi who knows, the mind is non-dual, therefore the master. There is no other above it, therefore it is supreme. "The chief is the benefactor of the Dharma," meaning the chief of the six realms, the six Thubpas teach the Dharma according to what needs to be tamed.