Chinese
所謂的幻象，是指如顯現般並非真實成立；化現是指明明沒有卻不間斷地顯現。心的本智自顯現，即是顯現與空性無二無別，安住於平等性之界，是處所、是宮殿。廣大與微小、內與外皆不可衡量，此覺性即是自顯現的宮殿。「無邊周遍」，指的是淨土，此處第六金剛持的淨土是法界，由於朝向十方沒有邊際，所以是無邊，由於與法界相同，所以稱為周遍。「種種光芒」，指的是光芒，不像化身那樣有固定的處所和像教導那樣，而是每一個毛孔都放射出六十乘以六十億的光芒，億是數量，六是六種顏色，十是朝向十方放射。由於不可思議的智慧顯現一切，所以是從不間斷地放射。「無邊周遍任運融入」，指的是受用，無邊是指與法界相同的十方沒有邊際。再者，無邊是指五妙欲與法界相同，無有邊際地任運成就。周遍，指的是三世一切時，四種威儀一切時，一切時五妙欲以不感受自顯現的方式受用，即是自顯現任運成就。色與眼無別，聲音與耳無別等等，對於這些與法界相同的事物，就稱為融入。 「種種身語意大」，指的是座墊和寶座，種種是指內在的徵象在外顯現，為了不畏懼四種怖畏，所以是獅子座；為了十力，所以是大象；為了四神足，所以是馬；為了十自在，所以是孔雀；為了四事業，所以是妙音鳥。這些是顯現種種功德的差別，也包括具有七寶藏眼的珍寶座墊和寶座。身是指明亮無瑕，遣除有情昏暗的月亮。語是指周遍一切的自性，所以是能淨化燃燒共同顯現的太陽。意是指遠離二邊的過失，不被沾染的本質蓮花。大，雖然是名相或個別的表徵，但本質的覺性是在平等的狀態中無有分別。
English
That which is called illusion is not truly established as it appears. Emanation is that which appears without ceasing, even though it is non-existent. The wisdom of the mind, its own manifestation, is the abode and palace of equality, where appearance and emptiness are inseparable. The intelligence that cannot be measured in terms of inner and outer, large and small, is the palace of self-manifestation. "Boundless and all-pervading" refers to the pure realm. Here, the pure realm of the Sixth Victorious One is the Dharmadhatu. Because it is without limit in the ten directions, it is boundless, and because it is equal to the Dharmadhatu, it is called all-pervading. "Various rays" refers to light rays. Unlike the emanation body, which has a fixed abode like an instruction, from each pore of the skin emanate sixty times sixty million rays. A million is a number, six refers to the six colors, and ten refers to emanating in the ten directions. Because inconceivable wisdom manifests everything, it is an uninterrupted emanation. "Boundless and all-pervading, spontaneously absorbed" refers to enjoyment. Boundless refers to the ten directions, which are equal to the Dharmadhatu and without limit. Furthermore, boundless means that the five desirable qualities are equal to the Dharmadhatu and spontaneously accomplished without limit. All-pervading refers to enjoying the five desirable qualities in all three times, in all four activities, and in all ways, without experiencing self-manifestation, which is spontaneously accomplished. Form is inseparable from the eye, sound is inseparable from the ear, and so on. These things, which are equal to the Dharmadhatu, are called absorption. "Various great body, speech, and mind" refers to the seat and throne. Various refers to the inner signs manifesting outwardly. The lion throne symbolizes fearlessness from the four fears; the elephant symbolizes the ten powers; the horse symbolizes the four miraculous feet; the peacock symbolizes the ten freedoms; and the shang-shang bird symbolizes the four activities. These are the manifestations of various qualities. It also includes the precious seat and throne with seven treasure eyes. Body refers to the moon, which is clear, flawless, and dispels the darkness of beings. Speech refers to the nature of pervading everything, so it is the sun that purifies and burns common appearances. Mind refers to the lotus, which is free from the faults of the two extremes and is unpolluted in essence. Great, although it is a name or an individual representation, the wisdom of essence is without distinction in a state of equality.
Chinese
无有也。 霍！因此义而欢喜。 事业是：嗡。 十方世界微尘数。 意思是嗡是赞叹五种事业的怙主。 十方是所作之境，每一方都具有十十，因此没有边际，与法界相等。 世界是器情，依赖于坏灭，因此是有漏。 一般来说，世界有清净、不清净和中间三种。 清净是报身和上位诸神。 不清净是三恶道。 中间是人类世界等。 微尘数是无数的例子，意思是将世界分割成极微小的尘埃，与那样的数量相等的世间中。 诸佛之事业如微尘数。 意思是诸佛是三界众生，他们的自性从未超出分别念的止息。 因此，后来出现的诸佛的事业是，以息增怀诛、细大之差别，如微尘数。 一般来说，所化众生如微尘数，不可思议。 即使是一个所化众生的相续中，也有与刹那念头相等的微尘，为了成就他们的利益，所以说是如微尘数。 化身无数微尘数。 意思是能作者，此处所调伏者也与所化众生的数量相等而显现。 虽然法身没有成就，但在所化众生的心识前突然显现，所以是化身。 以及报身和化身的高低差别等。 总之，对于用物质调伏的，就显现为物质。 对于蜜蜂和砂砾等，也显现为与之相应的，所有这些都是。 在所化众生的面前，调伏者也显现为无数微尘数，即息增怀诛等各种各样。 成就事业的方式是： 刹那顷刻任运成。 意思是成或不成没有怀疑，自显不灭，远离能作所作，在各自的面前显现的那些化身，没有丝毫前往所化众生各自之处，而是周遍，那些所化众生在完成事业的刹那间，因为不特意寻求就自然成就事业，所以说是任运成。 霍！因此义而欢喜。 因此，有四种事业和任运成就的事业，共五种。 一般来说
English
Non-existent. Ho! Pleased by its meaning. Activity is: Om. In the ten directions, worlds as numerous as dust particles. That is, Om is the protector who praises the five aspects of activity. The ten directions are the places of action, each direction having ten times ten, so there is no end, equal to the realm of Dharma. The world is the container and its contents, relying on destruction, so it is contaminated. In general, there are three realms of the world: pure, impure, and intermediate. Pure is the Sambhogakaya and the higher gods. Impure is the three lower realms. Intermediate is like the human world. As many as dust particles is an example of countless numbers, meaning that the realm of the world is divided into extremely fine dust particles, and in the world equal to that number. The deeds of the Victorious Ones are as many as dust particles. That is, the Victorious Ones are the beings of the three realms, whose nature has never gone beyond the cessation of conceptualization. Therefore, the deeds of the Victorious Ones who appear later are, through the distinctions of pacifying, increasing, empowering, and wrathful, subtle and gross, as many as dust particles. In general, the beings to be tamed are as many as dust particles, inconceivable. Even in the continuum of a single being to be tamed, there are dust particles equal to momentary thoughts, and since their benefit is accomplished, it is said to be as many as dust particles. Emanations are countless as dust particles. That is, the one who accomplishes the meaning, here the one who tames also appears equal to the number of those to be tamed. Although the Dharmakaya is not established, it suddenly appears in the minds of those to be tamed, so it is an emanation. And the differences of high and low of the Sambhogakaya and Nirmanakaya, etc. In short, for those who are tamed by matter, it appears as matter. For bees and sand, etc., it also appears in accordance with them, all of these. In the face of those to be tamed, the tamer also appears as countless dust particles, that is, peaceful and wrathful, etc., in various ways. The way of accomplishing the meaning is: In an instant, spontaneously accomplished. That is, there is no doubt whether it is accomplished or not, self-appearance is unceasing, free from doing and grasping, those emanations that appear in their respective faces, without going to the respective places of those to be tamed, but pervading, those to be tamed, in the moment of completing the action, because the action is naturally accomplished without deliberately seeking, therefore it is said to be spontaneously accomplished. Ho! Pleased by its meaning. Therefore, there are four activities and the activity of spontaneous accomplishment, a total of five. Generally
Chinese
赞颂是：嗡。一切无余身语意。意思是：嗡是二十五种果法自然成就的引导。一切是指所说的身语意功德事业五者，总括轮涅二者的一切法，显现不灭是身，声空不灭是语，觉空明朗不灭是意，一切功德显明的自性，不作无意义之事是事业，五者自明之意。身语意的自性大。意思是：轮回的一切法，除了显明为所说的身语意功德事业五者之外，执着的一切法，即使是微小的也不存在，身语意大自性之外没有其他，因此称为大自性。身语意周遍一切。意思是：身语意功德事业五者周遍于寂灭之法已述完毕，轮回之法也未曾离开此，因此称为周遍一切。身语意之明点大。意思是：所说的身等五者，彼此无有差别，身不灭即是语，与声空无别，意与无二之智慧无别等，自然成就，未舍弃对各别现象的执着，自然清净，远离戏论之名言，故为明点，是诸法之自性，故为大。 ཧོ༔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）其意义周遍。为了开启智慧的眷属能够修持道的体性，与所有眷属一同，以喜悦之歌唱诵，故称之为宣说。从证悟秘密心髓的本性中，生起喜悦。意思是：赞颂轮涅无别普贤王如来的密意，二十五种功德庄严的轮自然成就，这也是因为轮涅的体性显明，远离执着，法界智慧无别，从法身的境界中不动摇，是大喜悦，二十五种功德显现的喜悦也并非遮止，而是所化众生的显现。第十四章的解释完毕。༈。第十五章忿怒自性之品中，三续的果。
English
The praise is: OM. All without exception, body, speech, and mind. Meaning: OM is the leader of the twenty-five spontaneously accomplished fruition dharmas. "All" represents the five aspects of body, speech, mind, qualities, and activities that have been explained. All phenomena encompassed by samsara and nirvana are also such that unceasing appearance is body, unceasing sound-emptiness is speech, unceasing clear awareness-emptiness is mind, the nature of the clarity of all qualities, and activity is that which does not engage in meaningless actions. These five are said to be self-illuminating. The nature of body, speech, and mind is great. Meaning: All phenomena of samsara, except for those that are clear as the five aspects of body, speech, mind, qualities, and activities that have been explained, even the subtlest of clinging phenomena do not exist. There is nothing other than the great nature of body, speech, and mind; therefore, it is called the great nature. Body, speech, and mind pervade everything. Meaning: It has already been explained that the five aspects of body, speech, mind, qualities, and activities pervade the dharmas of nirvana. Since the phenomena of samsara have not gone elsewhere from this, it is called pervading everything. The bindu of body, speech, and mind is great. Meaning: The five aspects of body, etc., that have been explained are also mutually non-different. The unceasing nature of body is inseparable from the sound-emptiness of speech. Mind is inseparable from the non-dual wisdom, etc. Since it is spontaneously accomplished, and the clinging to the perception of individual aspects is not abandoned, it is naturally pure. Because it is free from the terms of elaboration, it is a bindu, and because it is the nature of all dharmas, it is great. HO! Its meaning pervades. It is proclaimed specifically so that the assembly that has opened its understanding can practice the essence of the path, together with all the assembled ones. It is called proclaiming when they sing a song of joy. From the certainty of the secret essence itself, arises delight. Meaning: Praising the intention of Samantabhadra, who is inseparable from samsara and nirvana, the wheel of twenty-five qualities naturally accomplishes itself. This is also because the nature of samsara and nirvana is clear, free from clinging. The indivisible expanse-awareness is unwavering from the state of the dharmakaya, which is great delight. The delight of the appearance of the twenty-five qualities is also not obstructed, but is the appearance for those to be tamed. The explanation of the fourteenth chapter is complete. ༈. In the fifteenth chapter, the chapter on the nature of the wrathful ones, the result from the three tantras.