English
That is wisdom, the mother of the five families. The great family, the gross appearance of the five elements, is the Tathagata of the five great families. Thus, in the pure state of subtle and gross, the five senses, the four seasons, and other realizations arise simultaneously, appearing as co-emergent wisdom. Therefore, the number of deities mentioned in thought all appear. Therefore, from the dependent bodhicitta, the dependent bodhicitta-consciousness-wisdom appears, inseparable, hence Vajra. From the perspective of thought, many names are mentioned, but from the perspective of accumulated wisdom, there is no distinction. Because everything becomes that, it is called appearing as a deity. In the mandala of Samantabhadra, all appearances and sounds, the nature of wisdom inseparable from the dependent and the dependence, are completely pure, appearing as a deity, without clinging to extremes, the field of activity is completely pure, hence it is called Samantabhadra. Everything appears there, hence it is a mandala. 'In' means the basis, from that self-appearance, the great self is even more superior. When the mother's bindu appears in the lotus's stamen, the co-emergent wisdom of self-nature manifests, and in the state where all duality of self and no-self, impartiality and impartiality, appears as that, duality is not established, hence it is called self-nature. Even just that meaning, there is no clinging, hence it is great. 'Superior' means that the co-emergent wisdom does not go beyond the state of originally having no place to abide and no abider, which is the true nature. There, practicing and experiencing through samadhi is more superior than the original state. The five wisdoms of the mind, the bliss itself as the dependent is also the appearance of the mind's bodhicitta. That dependent self-born wisdom does not cling to any side, hence it is mind, that wisdom appears as the five wisdoms. Looking, everything appears, but the self-nature is empty, it is the field for the arising of accomplishments. The pith instruction for the union of skillful means and wisdom is the heart-essence bindu. Heart-essence is the father, bindu is the mother. The bindu of the father and mother is the gathering of all bliss of samsara and nirvana. Joint union, the bindu of the father and mother uniting simultaneously is mixing, bliss is the union of the two natures equally. The wisdom of bliss, the dharma nature of all things together.
Chinese
由于与生俱来的智慧没有实体的概念，因此没有被意识所抓住的痛苦，而是显现为平等性。所谓“以乐器”，就像从不确定的乐器基础中，通过各种方法引出，变成各种事物，使观众满意一样。通过习惯于风的方法引导，然后通过逆转和传播的方法来展示，那么念头就会显现为身和智慧，使瑜伽士满意，并安住于大中舍的自性中。所谓“以智慧喜悦而供养”，由于与生俱来的智慧没有意识概念的刺痛，所以感到喜悦。对于那个基础，所谓“供养”，就是将明点向上逆转，滋养明点母体的位置，使其显现，这就是喜悦和满足的供养。所谓“无漏”，就是贪欲被方法所控制，即无漏，不会退转到轮回中。所谓“彼即福德”，就是不执着于正确的欲望行为，因为它是果位佛陀的真实因，所以称为福德。所谓“智慧如幻自显现”，意思是，与一切事物之法同时产生的智慧，就像幻术的例子一样，没有成立。虽然没有成立，但却显现。远离一切目标执着，远离因缘的心性显现。所谓“乐器的坛城”，就是与生俱来的喜乐本身使瑜伽士感到满足，并且显现为各种功德，所以称为坛城。所谓“无边”，意思是，功德无数，无法计算。所谓“至高无上”，就是连那么一点也无法抓住，也不是十地菩萨所能测度的。所谓“秘密明点本身的法界”，意思是，难以理解且没有概念，所以明点本身显现为心之平等性的法界。所谓“那是诸佛的实性”，意思是，那是抓住的实物，那么是什么呢？安乐和平等的法界就是胜者普贤王如来本身，是所有佛陀的实性。在那里，聚集了所有胜者，而且，那与自心没有差别，因为觉性自然地掌握着自己，所以，安住于十方并在四个时段逝去的佛陀，三界的法，全部在自明的觉性中，显现为圆满正等觉的佛陀。
English
Since the wisdom born together lacks an identifiable essence, there is no suffering grasped by consciousness; it is clear as equality. The phrase "with musical instruments" means that, like musical instruments drawn from an uncertain basis through various methods, transforming into diverse objects and satisfying the audience, by guiding through methods accustomed to the winds, and then displaying them through reversal and dissemination, thoughts become clear as body and wisdom, satisfying the yogi and abiding in the essence of great equanimity. "Offering to the delighted wisdom" means that the wisdom born together is delighted because it lacks the sting of conceptual thoughts. To that basis, "offering" means reversing the bindu upwards and nourishing the position of the mother bindu, making it manifest, which is offering delight and satisfaction. "Without outflows" means that attachment is seized by method, that is, without outflows, not reverting to samsara. "That itself is merit" means not clinging to the practice of correct desire, because it is the actual cause of the fruit, Buddhahood, it is called merit. "Wisdom, like illusion, self-appearing" means that the wisdom arising simultaneously with all phenomena is not established, like an illusion. Though not established, it appears. The nature of mind, free from all grasping, appears free from causes and conditions. "Mandala of musical instruments" means that the bliss born together itself satisfies the yogi, and because it manifests as various qualities, it is called a mandala. "Limitless" means that the qualities are countless and cannot be reckoned. "Supreme" means that even that much cannot be grasped, nor can it be fathomed by the ten bhumis. "The sphere of the secret bindu itself" means that because it is difficult to realize and devoid of identification, the bindu itself is clear as the sphere of the mind's equality. "That is the reality of all Buddhas" means that it is the grasped entity; what is it? The sphere of bliss and equality is the Victorious Samantabhadra himself, which is the basis of all Buddhas. There, all the Victors are gathered, and that is not different from one's own mind, because awareness naturally controls itself. The Buddhas abiding in the ten directions and passing away in the four times, all the dharmas of the three realms, in the self-luminous awareness, are clear as the perfectly complete Buddha.
Chinese
由于轮回连微尘许也未成立，因此，名为“佛”的名称也不存在的状态中，五身、五语、五意、五功德、五事业，二十五者全部在第一刹那，无有能取和所取而现见。第二刹那，彼即任运成就，故能自在二十五者。果位五身任运成就，乃是胜义，远离一切分别念的自明觉性，虽无造作的细微之法，然为调伏所化众生之事业不灭而自现，是为圣者。道的果位是寿命自在，以无漏之福德。意思是说，圆满了资粮的修持，宣说了获得寿命自在的持明者的体性。 漏洞有三种：身体的漏洞是生灭之法。此处，现前了无漏之道，清净了业的习气，清净了烦恼的习气，故无有我执。犹如虚空不染尘埃，故无有积业之基。由此清净了业力，现前了自主。 界的漏洞是：断绝了界的食物，身体不住留垢秽，这是界的漏洞穷尽。 生处的漏洞穷尽是：不由业力自主，不入胎门。此处，由于业已清净，故无有他主，不入业之胎门，是为生处之漏洞穷尽。 因此，穷尽了漏洞的福德，是三摩地达到究竟，积累了资粮，受用五种妙欲。见、行、修三者达到平衡，成为殊胜的见解。下乘的所断，在此以特殊方便的力量，成就了无漏之道的显现，即地大的身体解脱为三摩地的身体。彼即解脱为智慧之身的有者。以，是说开示见解。 智慧幻化自显现。例如，三十三天界的具业天王，如果去到地狱之处，也会显现三十三天。此处，寿命自在的持明者的显现是智慧的显现，因此，一切行境都明现为自生的智慧，一切法都是觉性自显现，如自己之外的人一般，显现执着、空执着的一切分别念都已清净，于不执着显现之状态中，如幻化之比喻，一切法皆自显现，于何处
English
Since samsara is not established even as a mote of dust, in the state where even the term "Buddha" does not exist, the five bodies, five speeches, five minds, five qualities, and five activities, all twenty-five, are directly seen in the first instant without object and subject. In the second instant, they are spontaneously accomplished, thus having power over the twenty-five. The spontaneous accomplishment of the five bodies as the result is the ultimate reality, the self-illuminating awareness free from all concepts, and although there is not even a subtle dharma of deliberate action, the activities for taming those to be tamed arise spontaneously without ceasing, and this is called a noble being. The fruit of the path is life empowerment, through uncontaminated merit. This means that having completed the accumulation of merit, the nature of the vidyadhara who has power over life is explained. There are three outflows: the outflow of the body is subject to birth and death. Here, by manifesting the uncontaminated path, the habitual tendencies of karma are purified, and the habitual tendencies of afflictions are purified, so there is no self-grasping. Like dust not settling in the sky, there is no basis for accumulating karma. Thus, karmic power is purified and self-mastery is manifested. The outflow of the elements is: being free from the food of the elements, and no impurities remaining in the body, this is the exhaustion of the outflow of the elements. The exhaustion of the outflow of the place of birth is: not going to the womb entrance without being subject to karma. Here, since karma is purified, there is no other power, and not going to the karmic womb entrance is the exhaustion of the outflow of the place of birth. Therefore, the merit of exhausting the outflows is the completion of samadhi, accumulating merit, and enjoying the five desirable things. The view, conduct, and meditation are balanced, and the realization becomes supreme. The objects to be abandoned of the lower vehicles, here, through the power of special means, the appearance of accomplishing the uncontaminated path, that is, the elemental body is liberated into the body of samadhi. That itself is the one with the body liberated into the body of wisdom. "By" means showing the realization. Wisdom illusion self-appearance. For example, if a king of the gods of the Thirty-Three, who has karma, goes to the place of hell, the Thirty-Three will appear. Here, since the appearance of the vidyadhara of life empowerment is the appearance of wisdom, all objects of experience are clear as self-born wisdom, and all dharmas are the self-appearance of awareness, like someone other than oneself, all the concepts of appearance-grasping and emptiness-grasping are purified, and in the state of not focusing on appearance, like the example of illusion, all dharmas are self-appearing, wherever
Chinese
也没有执着。所谓自显现，即是自心无有对境而自显现，虽然不执着所显现和能显现，但自明无执着的意旨是自然成就的。那本身在四种行为和三时中也不离其状态。乐器的无边坛城，意思是乐器从不确定的基础上可以随意变化，因此能吸引观众，这是长寿自在的意旨的显现方式。坛城是长寿自在的意旨，在心平等性的法界中心，与自显现不灭的轮一起。无边是长寿自在的意旨，自生的智慧无论显现什么，以及圆满的佛陀的事业神变，这两者在见解的体性上没有差别，因此是殊胜的。秘密明点自身的法界，意思是长寿自在的意旨的体性是，从意旨的集合中，第三个基础进入密咒的体性。意思是长寿自在的密咒的体性显现的开端，密咒的意义深奥且难以理解，因此是秘密的。明点，意思是明点是圆的，长寿自在的意旨，对于有无等一切边际的戏论都是自寂的。或者说明点是唯一的无二的。同样，意旨也远离一切执着的边际。法界，意思是法界三者中，这里是平等性的法界。那是所有佛的实性，意思是所说的一切意义的意旨，法性自身的特征显现，自身的特征是三时的一切佛陀的意旨无误的体性，例如，无边的巨大海洋不离湿性，而小小的水滴也不离湿性，两者虽然有大小之分，但在湿性上是相同的。与此类似，圆满的佛陀的意旨和长寿自在的意旨，虽然在圆满与否的层面上差别很大，但在法性自身的特征上没有差别，因此被称为所有佛的实性。在具有如此意旨的长寿自在的行境中，十方四时现证的，等等。安住于十方并在四时中逝去。