Chinese
在桑耶寺稳固坛城的轮子后，其功德自显现时，是共同的成就。因此，通过此禅定将会实现。如上所述，成就之因已显示，因此，该团体彻底完成了禅定的次第。不可思议的方法是此物所象征的，由此，所说的成就将会显现并实现。殊胜成就的要点是：上面幻化坛城四十二尊。等等。幻化是不间断显现的方法。四十二是指：在四十二个蕴、界等中，三界的一切法没有不包含的。坛是五蕴和五大种。轮是其力量所显现的支分，即诸根。正如道者所说，证悟见地。修习禅定等持大空性瑜伽。修习无二大悲心的瑜伽。如所说，修习于根本字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）上调伏自心，以及于其他字母上调伏自心也圆满了。从根本脉中显现的下基、住所、坐垫等也圆满了。在那里，排列字母鬘，在明觉的境界中，显现空性无别，即：有依和所依的一切，在未成立时，自显现即是幻化。在迷乱时期的显现圆满为坛城之故。不舍弃而显现五部本尊父母是坛。不舍弃蕴和界，明现为勇士和佛母是轮。四十二种分别念清净为四十二尊本尊，瑜伽士所修的能修和所修是道者的行境。在下道时，明觉显现本尊坛城，也具有明觉执着，因此，具有所显现和能显现，或所明和能明的概念。本尊的身如酥油灯的火焰，明觉执持如酥油灯的光芒。道者的见解因此而增长，到了高道时，本尊身相的明觉执着较少，因此，平等性明觉也同样变得明觉执着较少，因此，两者明觉执着都少，那即是瑜伽。
English
After establishing the wheel of the mandala at Samye, its merits, when self-manifested, are common accomplishments. Therefore, this samadhi will bring about accomplishment. As mentioned above, the cause of accomplishment has been shown, so that the group completely perfects the stages of samadhi. The inconceivable method is what this object symbolizes, and from this, the mentioned accomplishments will arise and be realized. The essence of supreme accomplishment is: the forty-two deities of the illusory mandala above. And so on. Illusion is the unobstructed appearance of method. Forty-two refers to: in the forty-two aggregates, elements, etc., there is nothing that is not included in all the phenomena of the three realms. The mandala is the five aggregates and the five elements. The wheel is the limbs that appear through its power, which are the sense bases. As explained by the follower of the path, realize the view. Practice the yoga of samadhi, equipoise, and great emptiness. Practice the yoga of non-duality, great compassion, and loving-kindness. As explained, perfecting the mind by training it on the root letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), and training the mind on other letters as well. The lower base, dwelling place, seat, and so on, which appear from the root channels, are also perfected. There, arranging the garland of letters, in the state of awareness, the indivisibility of appearance and emptiness, that is: all that has support and what is supported, while not established, self-appearance is called illusion. Because the appearance during the time of delusion is perfected as a mandala. The appearance of the five families as consorts without abandonment is the mandala. The manifestation of the aggregates and elements as heroes and heroines without abandonment is the wheel. The purification of the forty-two thoughts into forty-two deities, that which the yogi cultivates, the object of cultivation and the cultivator, is the realm of the follower of the path. In the time of the lower path, the clear appearance of the deity's mandala is also accompanied by the grasping of clarity, therefore, there is the concept of what appears and what causes appearance, or what is clear and what causes clarity. The deity's body is like the flame of a butter lamp, and the awareness grasps like the light of a butter lamp. The understanding of the follower of the path increases even more, and in the time of the higher path, the grasping of clarity in the deity's body is less, therefore, the awareness of equality also becomes less grasping of clarity, so that both have little grasping of clarity, that is yoga.
Chinese
由于瑜伽的智慧圆满成就，故而显现为平等性。彼时，瑜伽士对境的显现止息，于天尊的显现中圆满成就。即使特意观看对境，也唯有显现为天尊。 网络的坛城现前圆满， 所谓在道究竟的刹那，自证智远离一切事物，超越思虑的境地，超越言说的境地，此即是未证悟之根本时，轮回之法无有穷尽，于无有能遍所遍之方式中无有分别，上文所说之无二大悲即是此。 于道之时，证悟此乃见之体性，行者为能取所取所遮蔽，如水之浑浊般，无有事物遍及一切法，仅于所知之体性中专注，以自证光明之执持而执为见，执持无有事物自性光明，证悟之念想等如同遮蔽。 见解转为力量，则系缚逐渐解脱，逐渐接近果位，此处网络乃以关联、遍及、容纳之义，证悟智慧远离一切边际，究竟圆满，三界之真如现前，智慧远离边际之体性，转为瑜伽，于词句之名言中，亦称为余剩之法身。 彼显现之三界圆满一切，无有舍弃，自显不灭，圆满为身，未曾作意圆满为智慧，彼时，网络之体性，智慧之自性，无二大悲现前之时，根本之见现前，以究竟圆满之网络所象征之真实法身，彼时，三界之法，乃至微尘许亦未曾作意，此乃幻化网络未曾作意之义究竟圆满，三界自处于幻化网络中无有分别之虚空坛城中，于自证之现量中，圆满为身与智慧之时，三界显空无别，于天尊之坛城中，于自证之状态中显现，无有境与有境，无有能见与所见，于果位究竟圆满时，远离视轮回与涅槃之念，是为身。
English
Because the wisdom of yoga is perfectly accomplished, it manifests as equality. At that time, the yogi's appearance of objects ceases, and it is perfectly accomplished in the appearance of deities. Even if one looks at the object intentionally, it only appears as a deity. The mandala of the net is manifestly complete. That is to say, in a single moment of the path's completion, self-awareness is separated from all things, transcending the realm of thought, transcending the realm of expression. This is the ultimate Dharma of samsara without end in the time when the ground is not realized. In the manner of no pervader and no pervaded, there is no separation. The great compassion of non-duality mentioned above is just this. At the time of the path, realizing this is the nature of view. The path is obscured by grasping and clinging, like the turbidity of water. The absence of things pervades all dharmas. Focusing only on the nature of what is to be known, holding the view with clear self-awareness, holding the non-existent self-illuminating, and the thoughts of realization are like obscurations. When the view becomes powerful, the bonds are gradually broken, and one gets closer and closer to the result. Here, the net is the realization that wisdom is free from all extremes by the meaning of connection, pervasiveness, and containment. When the suchness of the three realms is manifested, the nature of wisdom free from extremes becomes yoga. In the terminology of words, it is also called the remaining Dharmakaya. It is the complete abandonment of all the perfections of the three realms of appearance, without cessation of self-appearance, complete in form, and the non-objectification is complete in wisdom. At that time, the nature of the net, the nature of wisdom, the time when non-dual compassion manifests, the fundamental view manifests, the true Dharmakaya symbolized by the perfectly complete net. At that time, the Dharma of the three realms, even a tiny particle, is not objectified. This is the ultimate perfection of the meaning of the non-objectification of the magical net. The three realms are inseparably in the mandala of space in the magical net. At the time of the manifestation of self-awareness, complete in form and wisdom, the three realms are inseparable from appearance and emptiness. In the mandala of the deities, there is no object and no subject in the state of self-awareness. There is no seer and no seen. At the ultimate perfection of the result, there is no concept of seeing samsara and nirvana, which is the form.
Chinese
并且圆满为智慧，这是摩诃瑜伽自宗的果位名称，称为“字母轮大会”，是究竟圆满的果位。 在此状态中， “十方四时皆圆满”， 这指的是：十方四时的一切法都圆满为身和智慧，从智慧中如明镜无垢显现影像般，于所化众生前显现的色身二者。 驻于十方，于四时行利益之事，圆满二资粮。 “一切坛城”指的是：因果以及内外密咒的一切佛坛城都将成就。 无始无终的一切分别念都将显明为身和智慧。 所有究竟圆满的佛，身无别，语无别，意无别，都将在其中成就。 最胜成就之果的自性是： “下三时胜者所领悟”， 这里的三时胜者指的是于所化众生前显现的一切佛。 其所领悟的自性是： 如前所说，三界的一切法都显明为身和智慧， 这就是一切三时胜者所领悟的，或者说，自性即是如是成就。 一切法都显明为身和智慧，真实地， 这本身就成为一切成就中最殊胜的，因此是最胜的。 精髓是究竟圆满，并且以周遍一切之义为精髓。 那么，是否成就自利后就不显现利他了呢？ “尼”字表示无碍显现， “精髓是”这句话是利他之根本， 即二十五身种姓庄严轮， 以及成办利他所需的一切功德，自然显现，永不间断， 犹如无尽的如意宝。 对于所化众生上中下根器的需求，一切都圆满具足，犹如国王的作为。 这些功德无增无减地显现，也就是说， 无论功德如何显现，佛的意念都不会减少、变小或变少。 即使不显现，也不会变得更大。 无增无减，以及因果
English
And perfected as wisdom, this is the fruit term of the Mahāyoga self-doctrine, called the "Assembly of the Wheel of Letters," which is the only ultimately perfect fruit. In this state, "The ten directions and four times are complete," This refers to: all the dharmas of the ten directions and four times are perfected as body and wisdom, and from the wisdom, like a mirror free from dirt, images appear, the two form bodies that appear to the eyes of those to be tamed. Residing in the ten directions, going for the benefit of beings in the four times, and perfecting the two accumulations. "All mandalas" means that all the Buddha's mandalas of cause and effect and outer and inner mantras will be accomplished. All beginningless and endless thoughts will become clear as body and wisdom. All Buddhas who have attained the ultimate fruit, body inseparable, speech inseparable, mind inseparable, are shown to be accomplished. The nature of the supreme accomplishment fruit is: "Understood by the Victorious Ones of the three times," The Victorious Ones of the three times here refer to all the Buddhas who appear to the eyes of those to be tamed. The nature of what is understood in their hearts is: As mentioned above, all the dharmas of the three realms are clear as body and wisdom, This is what all the Victorious Ones of the three times have understood, or the nature itself is thus accomplished. All dharmas are clear as body and wisdom, and in reality, this itself becomes the supreme of all accomplishments, therefore it is supreme. The essence is ultimate perfection, and the meaning of pervading everything is the essence. So, does self-benefit become invisible after it is accomplished? The word "ni" indicates unobstructed appearance, The phrase "the essence is" is the root of benefiting others, that is, the twenty-five wheels of the body, family, and ornaments, and all the qualities that fulfill the needs of benefiting others, naturally appear without interruption, like an inexhaustible wish-fulfilling jewel. For the needs of the trainees of high, medium, and low faculties, everything is completely available, like the actions of a king. These qualities appear without increase or decrease, that is, no matter how the assembly of qualities appears, the Buddha's intention does not decrease, become smaller, or become less. Even if it does not appear, it does not become greater. Without increase or decrease, and cause and effect.
Chinese
在无有收放的状态中，自然成就所化之事，即是生起。实际上，本体和功德的一切能力，在任何处也未成立，却自然显现任何事物。事物从无有中产生云。意思是说，法性和文字的自显现，并非心性之外的事物，而是从无有中产生身像手印，加持共同的成就，以及利他的一切显现，都如事物般显现。而且，云是浓厚、盛大、连绵不断、产生功德的比喻。种种显现而变化。意思是说，三种成就能调伏的显现，有高低的差别，种种不同。与所化之心的形态相符而生起，与所化之心的不同分别念相符而变化。如是说，是为了导师普贤王如来开启的眷属。如来以嬉戏而欢喜，意思是说，如来是圆满的佛陀们。从幻化成就的等持力中，上述种种显现的功德，不视为心性而显现，即是嬉戏。在那里，没有供养者和受供者，以嬉戏而欢喜，即是供养的聚积。在此不仅是成就，而且一切法也在觉性中自然成就而欢喜。从密意心髓的决定中，通过生起次第的文字瑜伽和本尊的等持二门，从方便和智慧无别的等持力中，无余产生具有功德的成就。这是第五品的解释。 现在进入第六品。在基、道、果三者中，这是道的续。上为自性坛城，下为自性任运成就的果之体性。十种续之实事中，殊胜的是等持坛城。即使按十二坛城来分，也是同样的意义。那么，连接各品的界限，第一品、第二品、第三品如上所示。第四品产生文字蔓延的轮，是在第三品确定法的场合中，八万四千法门，四乘的决定。