English
Na. ༈ The object to be focused on is: the peaceful glorious Vajrasattva, whose very nature is that of the wrathful glorious Great One. The means of accomplishment are twofold: the limb of the means and the essence of the means. The fruit of accomplishment is: the nature of possessing the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya, that is, the glorious Vajrasattva himself, from whom, for those to be tamed who are inclined towards wrath, is shown as the nature of the glorious Great One, thereby attaining the supreme and common siddhis. In detail, firstly, the object to be focused on initially is the glorious Vajrasattva, the nature of the glorious Great Blood Drinker, thinking, 'Through what kind of means is it accomplished?' From 'Truly accomplished' up to 'Supreme Bliss Bliss,' these four phrases, with the sound of 'Oral instruction, oral transmission,' are spoken twice, showing two aspects of the words in one method, intending to focus on the ultimate benefit of oneself and others, and showing complete enlightenment as the essence of the six mandalas. 1) Among these, in order to show the ultimate benefit of oneself and others, it is said: Truly accomplished, the only one, Buddha, great bliss, all gathered, Profound yoga, three bodies complete, Dakini, illusion, supreme bliss, bliss. Thus it is said. Among these, through the door of the completely pure Dharmadhatu, it is said, 'Truly.' It means, having cleared away the adventitious obscurations like clouds, making it clear and pure, like the pure expanse of the sky, therefore it is called 'Truly.' Through the door of realization, it is said, 'Accomplished.' It means, realizing the meaning of the completely pure Dharmadhatu with the wisdom of awareness, therefore it is called 'Accomplished.' It means, the Dharmadhatu and wisdom becoming inseparable, therefore it is called 'The only one.' This shows that abiding in the ten directions and manifesting in the three times, the enjoyment and happiness of the Buddha's Dharma, experiencing without remainder, is the nature of all, through this means, it is said, 'Buddha, great bliss, all gathered.' It means, abiding in the Suchness, the equality of all dharmas, and being immovable from it, therefore it is said, 'Profound yoga.' Through possessing the Dharmakaya, the Sambhogakaya, and the Nirmanakaya, the three bodies complete, it is said, 'Three bodies complete.' Wisdom and
Chinese
因此，为了显示其事业遍布虚空界并利益众生，故称为空行。如是说。由因缘所生，随顺显现，能成办事业，若加以观察则远离，故如幻。如是说。那么，这是如何显现的呢？经续中说：从无分别法界中，以慈悲的贪着而生起，以何调伏，即显现为何，如意宝身。虽以调伏对境之方便行调伏一切，然仅是假立显现，不可言说的法界。如是说。从法界无生之因中，以慈悲为缘而生起，故称由因缘所生。如何调伏，即显现为何，故称随顺显现。以调伏对境之方便行满足所愿，故称能成办事业。仅是假立显现，真实而言，身语意的自性不可言说，故称若加以观察则远离。相对于声闻而言，不舍弃色声香味触五种妙欲而享用，故为安乐。相对于大天自在而言，如是享用，亦不为烦恼之相所染污，故为殊胜。具有成为虚空之胆识，故为安乐。意义总摄：总而言之，殊胜金刚萨埵，显现为殊胜饮血大尊，法界本然如是清净，以自明智慧证悟，成就。法界与智慧二者无别，唯一。十方三世一切佛之自性，安住于法性平等性之瑜伽中，且不为所动摇，故圆满具足三身，自身之利益任运成就。以智慧与慈悲，直至轮回未空之际，遍布虚空边际之众生之后，以身语意如幻，以彼方便调伏贪执享用五种妙欲者，且自身亦享用五种妙欲之胜乐，不为烦恼之相所染污，究竟成办他利，即是如此观想之义。２）。那么，作为六轮之自性而圆满成佛是指什么呢？真实成就唯一。
English
Therefore, it is called Dakini because it shows that its activities pervade the realm of space and benefit beings. It is said. Born from causes and conditions, appearing in accordance, able to accomplish purposes, and if examined, it is remote, hence illusory. It is said. So, how does this manifest? The tantra says: From the realm of non-conceptual reality, it arises with the attachment of compassion. Whatever it tames, it appears as, a wish-fulfilling jewel body. Although it tames all with the means of taming beings, it is merely a nominal appearance, the inexpressible realm of reality. It is said. From the cause of the unborn realm of reality, arising from compassion as a condition, it is called born from causes and conditions. As it tames, so it appears, hence it is called appearing in accordance. Fulfilling desires with the means of taming beings, hence it is called able to accomplish purposes. It is merely a nominal appearance, but in reality, the nature of body, speech, and mind is inexpressible, hence it is called remote if examined. Relative to the Shravakas, it is blissful to enjoy the five objects of desire without abandoning them. Relative to the great god Rudra, even though enjoying in this way, it is not stained by the marks of affliction, hence it is supreme. It is blissful to have the courage to become space. Summary of meaning: In short, the glorious Vajrasattva himself, appearing as the glorious Great Heruka, the reality of the Dharma realm is thus perfectly pure, realized by self-awareness wisdom, accomplished. The Dharma realm and wisdom are inseparable, the only one. The nature of all Buddhas of the ten directions and three times, abiding in the yoga of the equality of Dharma nature, and being immovable from it, hence possessing the complete three bodies, spontaneously accomplishing one's own benefit. With wisdom and compassion, until samsara is empty, pervading after beings reaching the limits of space, with body, speech, and mind like illusions, taming those who are attached to and enjoy the five objects of desire with that means, and also enjoying the supreme bliss of the five objects of desire without being stained by the marks of affliction, ultimately accomplishing the benefit of others, that is the meaning of such contemplation. 2). So, what is meant by being fully enlightened as the nature of the six chakras? The only truly accomplished one.
Chinese
广大喜乐皆汇聚，甚深瑜伽三身圆满，空行幻化胜乐喜。如是说者，有二义：有情与佛。于有情，有识、蕴、烦恼、境，显现为自性。其中，识为八识聚：眼识、耳识、鼻识、舌识、身识、阿赖耶识、染污识、意识。彼即五蕴：色蕴、想蕴、受蕴、识蕴、行蕴。五烦恼：嗔恨、愚痴、我慢、贪欲、嫉妒，如是显现。境为五大：虚空、地、水、火、风。如是，成为能取所取之自性。其中，佛之意为：不于有情之外寻求，而是有情自身解脱，示现为六道圆满之佛。彼即名为“真实”。由识而知有情之身相，乃法界智。一切显现皆不离真实之法性，于此状态中，一切色相皆为遍照，愚痴显现为自生大智慧之身，仅此即名为“真实”。如是，经中云：身之识，色蕴遍照，愚痴自生，真实薄伽梵。如是说。名为“成就”者，于有情之识中，一切有情之阿赖耶识，如镜之智。彼界虽无实物，然觉悟自性光明且遍布，于法身觉悟，非心而为识蕴金刚萨埵。于烦恼中，嗔恨显现为自生大智慧之身，名为“成就”。如是，经中云：阿赖耶识不动金刚萨埵，嗔恨自生成就薄伽梵。如是说。名为“唯一”者，于识中，有情之烦恼意为平等性智。界为不灭之自生觉性。彼离戏论，体验化为法身一体，乃受蕴宝生，我慢
English
Extensive bliss gathers all, profound yoga completes the three bodies, illusory dakini, supreme bliss. Thus spoken, there are two meanings: sentient beings and Buddhas. In sentient beings, there are consciousness, aggregates, afflictions, and realms appearing as self-nature. Among these, consciousness is the eight consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, alaya consciousness, afflicted consciousness, and mind consciousness. These are the five aggregates: form aggregate, perception aggregate, feeling aggregate, consciousness aggregate, and formation aggregate. The five afflictions: hatred, ignorance, pride, desire, and jealousy, appear as such. The realms are the five great elements: space, earth, water, fire, and wind. Thus, they become the self-nature of grasper and grasped. Among these, the Buddha's intention is: not to seek outside of sentient beings, but for sentient beings themselves to be liberated, showing the Buddha who completes the six realms. This is called "Truth." From consciousness, knowing the form of the body of sentient beings is the wisdom of the Dharmadhatu. All appearances do not move from the true nature of reality. In this state, all forms are Vairochana, and ignorance manifests as the body of self-born great wisdom, just this is called "Truth." Thus, in the tantra it is said: The body's consciousness, the form aggregate, Vairochana, self-born ignorance, the Truth, the Bhagavan. Thus it is said. That which is called "Accomplishment," in the consciousness of sentient beings, the alaya consciousness of all sentient beings, is the mirror-like wisdom. Although there is no object in that realm, realizing that the light of self-nature is clear and pervasive, realizing the Dharmakaya, not mind but the consciousness aggregate Vajrasattva. In afflictions, hatred manifests as the body of self-born great wisdom, called "Accomplishment." Thus, in the tantra it is said: Alaya consciousness, immovable Vajrasattva, self-born hatred, Accomplishment, the Bhagavan. Thus it is said. That which is called "Only One," in consciousness, the afflicted mind of sentient beings is the wisdom of equality. The realm is the undying self-born awareness. It is free from elaboration, experiencing transformation into one Dharmakaya, is the feeling aggregate Ratnasambhava, pride.
Chinese
在自生大智慧身中显现，称为唯一者。如经中所说：烦恼、识、受为珍宝之源，我慢自生唯一者薄伽梵。又名佛陀大乐，在识中，色等显现的根，意专注于对境而断除色，由此而行。众生之意的识，是各自了别的智慧，众生本即是佛，以正知见观离戏的大乐界，法蕴的总相和各自的自相不混杂，从法性中显明并了知证悟为智慧的差别，在众生的蕴中，想蕴是无边显现，贪欲在自生大智慧身中显现，称为佛陀大乐。如经中所说：意的识，想蕴显无边，贪欲自生佛薄伽梵。又名总集，在识中，习气的阿赖耶，众生的阿赖耶识是空性之智慧，在法性中无事物和相而显明的界中聚集，五毒是自生之智慧，是薄伽梵大吉祥。如经中所说：阿赖耶识自生大吉祥，五毒自生总集薄伽梵。又名甚深瑜伽，在识中，眼耳鼻舌身的识，众生的五门是精进之智慧，甚深法性如同虚空，是无碍智慧中显现的征相，显有是智慧之手印，融入身语意，与成佛相熟和习惯，在蕴中，行蕴是有意义的成就，在烦恼中，嫉妒在自生大智慧身中显现，称为甚深瑜伽。如经中所说：五门之识，行蕴有义成，嫉妒自生瑜伽薄伽梵。因此圆满了三身。这是说，将上述意义与修行者自身的相续相结合，智慧从一开始就没有被破坏。
English
Appearing in the self-born great wisdom body is called the only one. As it is said in the tantra: Afflictions, consciousness, and feelings are the source of jewels, self-born pride, the only Bhagavan. It is also called Buddha Mahasukha, in consciousness, the roots of the appearance of form, etc., the mind focuses on the object and cuts off form, and thus it acts. The consciousness of the mind of sentient beings is the wisdom of individual discernment, sentient beings are inherently Buddhas, with correct knowledge, viewing the great bliss realm free from elaboration, the general characteristics of the Dharma aggregate and their respective self-characteristics are not mixed, from the Dharma nature it is clear and known that enlightenment is the difference of wisdom, in the aggregates of sentient beings, the aggregate of perception is infinite appearance, desire appears in the self-born great wisdom body, called Buddha Mahasukha. As it is said in the tantra: The consciousness of the mind, the aggregate of perception appears infinite, self-born desire, Buddha Bhagavan. Also called the total collection, in consciousness, the alaya of habits, the alaya consciousness of sentient beings is the wisdom of emptiness, in the realm where Dharma nature is clear without things and characteristics, the five poisons are the wisdom of self-birth, it is the Bhagavan Mahashri. As it is said in the tantra: Alaya consciousness, self-born Mahashri, five poisons self-born, total collection, Bhagavan. Also called profound yoga, in consciousness, the consciousness of eye, ear, nose, tongue, and body, the five gates of sentient beings are the wisdom of diligence, profound Dharma nature is like space, it is the sign of appearing in unobstructed wisdom, appearance and existence are the mudra of wisdom, merging into body, speech, and mind, becoming familiar and accustomed to becoming a Buddha, in the aggregates, the aggregate of formation is meaningful accomplishment, in afflictions, jealousy appears in the self-born great wisdom body, called profound yoga. As it is said in the tantra: The consciousness of the five gates, the aggregate of formation is meaningful accomplishment, self-born jealousy, yoga Bhagavan. Therefore, the three bodies are perfected. This is to say, combining the above meaning with the practitioner's own continuum, wisdom has not been destroyed from the beginning.