Chinese
所有（诸佛）的身、语、功德、事业和五种智慧，或者二十五种全部，由自身之面自身所见。因此，为了使觉性获得自在，它是道路中最殊胜的，也是方法中最神圣的。秘密的解释有三种。第一，将方法与智慧结合，即秘密坛城与乐空智慧之味相结合的意义，通过秘密的教言、口诀和觉性三者来确定。为了证悟，观修坛城的四轮，即观修生起乐空智慧的坛城。也就是，加持母的空界生殖器，激发交合的姿势，从父的方法坛城和母的智慧坛城二者无别中产生乐空智慧。父的月亮菩提心生起胜义智慧，因为不执著、离边，所以是意之坛城。父的明点安住于金刚宝瓶之中时，五界精华汇聚，自显为五智坛城，所以是坛城之最胜。这是将方法与智慧结合。将智慧与方法结合，即太阳菩提心的明点汇聚了所有脉轮的精华，因为难以证悟，所以那个秘密的明点如果不能被方法所掌握，就会成为轮回产生的因。如果被方法所掌握，就会显现为分别念的集合、身和智慧，所以是坛城的法界。那么它是如何产生的呢？微细的是智慧，即种姓之母。广大的是五蕴，即种姓的五如来父。眷属的菩萨们是为了摧毁见解的障碍的金刚萨埵众。其中，四根是外面的菩萨，四种觉识是里面的菩萨，四境是里面的佛母，四时是外面的佛母。以“等”字表示秘密的根、境、识三者聚合的触，以及四门。常断四边颠倒为四门母。意和法界普贤父母，六烦恼显现为六能仁。分别念的明点成熟为身和智慧的坛城。
English
All the body, speech, qualities, activities, and five wisdoms, or all twenty-five, of all (Buddhas) are seen by oneself through one's own face. Therefore, in order to make awareness independent, it is the most supreme among paths and the most sacred among methods. There are three kinds of secret explanations. First, combining method with wisdom means that the meaning of the secret mandala combined with the taste of bliss-emptiness wisdom is determined by the three: secret teachings, pith instructions, and awareness. In order to realize, contemplate the four wheels of the mandala, that is, contemplate the mandala that generates bliss-emptiness wisdom. That is, bless the mother's space-born genitals, stimulate the crossed posture of union, and from the non-duality of the father's method mandala and the mother's wisdom mandala, bliss-emptiness wisdom arises. The father's moon bodhicitta generates ultimate wisdom, because it is non-grasping and free from extremes, so it is the mind mandala. When the father's bindu resides in the vajra vase, the essence of the five elements gathers, and it self-appears as the five wisdom mandalas, so it is the most supreme of mandalas. This is combining method with wisdom. Combining wisdom with method means that the sun bodhicitta bindu gathers the essence of all the chakras, and because it is difficult to realize, that secret bindu, if not grasped by method, will become the cause of the arising of samsara. If grasped by method, it will appear as the collection of conceptual thoughts, body, and wisdom, so it is the dharmadhatu of the mandala. So how does it arise? Subtle is wisdom, that is, the mother of the family. Vast are the five aggregates, that is, the five Tathagata fathers of the family. The bodhisattvas of the retinue are the Vajrasattva assembly for destroying the obscurations of view. Among them, the four faculties are the outer bodhisattvas, the four consciousnesses are the inner bodhisattvas, the four objects are the inner consorts, and the four times are the outer consorts. The word "etc." indicates the touch of the union of the secret faculty, object, and consciousness, and the four are the four gatekeepers. The four extremes of permanence and annihilation are reversed as the four gatekeepers. Mind and dharmadhatu Samantabhadra father and mother, the six afflictions appear as the six conquerors. The bindu of conceptual thoughts matures into the mandala of body and wisdom.
Chinese
因此，由于所有行为都完全清净，在普贤王如来的坛城中，体验到自性俱生智，即无漏的大本体时，会体验到特殊的喜乐智慧，因此，以超越的意或佛陀的意之自性，以无能观和所观的方式观视五种智慧。当明妃的太阳，菩提心位于莲花的花蕊中时，由于太阳菩提心显现为身和智慧坛城，因此智慧本身就与方便结合。方便和智慧的无二结合，即在日月无二的明点中，父和母的所有脉的精华汇集，是精华明点。父亲的月亮菩提心和母亲的太阳菩提心二者味等且无二结合，从二边解脱之物，俱生喜乐智慧，行者体验并满足，因此称为嬉戏智慧。以十六喜的次第，体验从下逆转的喜乐，即为喜悦。在那时，将明点喜乐智慧供养，称为供养。于此，以无有烦恼和分别念之漏的智慧，无有之智慧，不间断地体验，以福德资粮，喜乐智慧显现而无执着，如幻觉般体验，因此贪欲自显为喜乐智慧。那本身显现为身和智慧，令人心满意足，因此是嬉戏坛城。那本身不可思议，因此是无边的殊胜。日月无二的智慧，难以证悟的秘密明点，那本身成为身和智慧的来源，因此是法界。那时称为方便和智慧的无二结合，那喜乐智慧是三世诸佛的真实意。一旦如此，十方四时在自明的显现中圆满，身、语、功德、事业和意五种，或二十五种任运成就，一旦显现，剩余的所有果都成就，以不见自性的方式见到自性。这是在贪欲中自在地将贪欲转变为喜乐智慧的道中的殊胜，是方便中的殊胜。说完
English
Therefore, since all actions are completely purified, in the mandala of Samantabhadra, when experiencing the self-nature co-emergent wisdom, the great essence of non-leakage, one experiences special bliss wisdom, therefore, with the essence of transcendent mind or Buddha's intention, one sees the five wisdoms in a way that there is no seer and seen. When the sun of the consort, the Bodhicitta, is located in the stamen of the lotus, since the sun Bodhicitta appears as the body and wisdom mandala, wisdom itself is combined with skillful means. The non-dual union of skillful means and wisdom is the essence point, where the essence of all the father and mother's channels gather in the non-dual bindu of the sun and moon. The father's moon Bodhicitta and the mother's sun Bodhicitta are of equal taste and united without duality, the co-emergent bliss wisdom, the object liberated from the two extremes, is experienced and satisfied by the practitioner, therefore it is called the playful wisdom. Experiencing the bliss of reversing from below in the order of the sixteen joys is delight. At that time, offering the bindu bliss wisdom is called offering. There, with the wisdom without the leakage of afflictions and thoughts, the wisdom without, experiencing the taste without interruption, with the accumulation of merit, the bliss wisdom appears without clinging, experiencing it like an illusion, therefore desire itself appears as bliss wisdom. That itself appears as body and wisdom, making one's mind content, therefore it is the playful mandala. That itself is inconceivable, therefore it is the supreme of the infinite. The wisdom of the non-duality of the sun and moon, the secret bindu difficult to realize, that itself becomes the source of body and wisdom, therefore it is the sphere. That is called the non-dual union of skillful means and wisdom, that bliss wisdom is the actual intention of all the Buddhas of the three times. As soon as it becomes like that, the ten directions and four times are perfected in the direct perception of self-awareness, the five aspects of body, speech, qualities, activities, and mind, or the twenty-five spontaneously accomplished, as soon as that is manifested, all the remaining fruits are accomplished, seeing the self in a way of not seeing the self. This is the supreme among the paths of freely transforming desire into bliss wisdom, and it is the most sacred among the skillful means. Said.
Chinese
显现之果。正直。以专注三摩地之坛城和菩提心之坛城，坚定安住之力量，自性之坛城，即事物实相之本身，显现圆满之自性，为了在究竟之果坛城中自显。七坛城所摄持的一切，不杂乱且完全圆满任运成就，故曰：以坛城为庄严，无余遮止。如是，为了无余坛城圆满，自性之坛城和自性果究竟之坛城二者，在自明之体性中平等结合，六道一切众生亦不异于此，乃于无二大悲之坛城中自显。一切时处无有间断，不需寻觅任运成就而完全生起，何者耶？十方四时所摄持，为了在胜者之坛城中自显，不舍弃所化而调伏，故曰：从痛苦中救护之怙主。方式如何耶？譬如魔术师所变幻之马象显现，然于真实中空无。智慧幻化之坛城，显现为二色身而度化众生，以行事之境，行事之能者，所行事之事物三者不执着，而于自明之坛城中行持。第四，显示果非造作而是自生。正直。于自生之智慧中，果之诸法本自圆满之坛城，虽本自安住于一切有情心中，然以自之能取所取之分别念所遮蔽而未证悟，为了令其证悟之方便，以闻思修之三慧，于实相之义上平等结合心之方便，自生智慧之坛城，在自明之现量中显现，乃轮涅一切法之根本，于自性任运成就之坛城中自显。此道之方式，乃成办一切佛陀之体性，不超于此，故曰：誓言之殊胜。第五，于续部中生起见信之功德。正直。远离罪恶之友故
English
The fruit of manifestation. Straightforward. By the power of steadfastly abiding in the mandala of Samadhi and the mandala of Bodhicitta, the very nature of the self-existing mandala, the reality of things, is manifested as the complete self-existing fruit, for it appears in the ultimate mandala of fruition. Since all that is encompassed by the seven mandalas is unmixed and spontaneously accomplished in complete perfection, it is said: "Adorned with mandalas, without exception, is obstructed." Thus, for the sake of perfecting all mandalas without exception, the self-existing mandala and the ultimate mandala of the self-existing fruit are equally united in the nature of self-awareness, so that all sentient beings of the six realms are not different from it, but appear in the mandala of non-dual compassion. At all times and places, without interruption, spontaneously accomplished without seeking, it arises completely. What is it? Encompassed by the ten directions and the four times, it appears in the mandala of the Victorious Ones, and because it tames without abandoning those to be tamed, it is called the Protector who saves from suffering. How is it done? For example, just as the horses and elephants conjured by a magician appear but are empty of true reality, the mandala of wisdom's illusion appears as two form bodies and liberates beings. Without clinging to the object of action, the agent of action, and the thing acted upon as three separate entities, one acts in the mandala of self-awareness. Fourth, showing that the fruit is not made but self-arisen. Straightforward. In self-arisen wisdom, the mandala in which all the qualities of the fruit are complete from the beginning, although it has always been present in the hearts of all sentient beings, is obscured by one's own grasping and clinging thoughts, and one does not realize it. The means to realize it is to unite the mind equally with the meaning of reality through the three wisdoms of hearing, thinking, and meditating. The mandala of self-arisen wisdom, which appears clearly in the direct experience of self-awareness, is the root of all phenomena of samsara and nirvana, and it appears in the self-existing, spontaneously accomplished mandala. This path is the means to attain the very nature of all Buddhas, and it does not go beyond this, so it is called the supreme of vows. Fifth, the merit of generating faith in the Tantra. Straightforward. Because one is separated from evil friends
Chinese
任何心智未颠倒之人，仅仅是对这部甚深续部或此修持之道的信奉，诸佛之坛城无余，皆会视其为从十方于一切时分，恒时亲近一切坛城之近亲之子。第六，于具器之境所示。正。于如尘沙之大劫中，精勤修习三种智慧，安住且供养一切坛城，修持亲近之果，即是自性秘密藏，乃所修一切之究竟，故为此大。所谓“德”，是与将要宣说的伟大相关联。第七，关于口诀之伟大，也有三点。计数。乃胜者足迹之伟大。正。于六道十方之处，过去与现在所生之诸佛坛城无余，皆依听闻此秘密藏而五身圆满。乃未来瑜伽士之道之伟大。正。如是未来之瑜伽士们，以及未来将生之所有瑜伽士，皆因证悟此自性秘密藏之义，而五身任运成就。乃意之究竟之伟大。正。此自性秘密藏，从本初安住之角度而言是基，从修持之角度而言是道，从显现之角度而言是果，如是虽立三名，然本体无别，乃非共同乘之士夫心识所能及，故名大秘密。因此，此究竟之决定义，既是果，亦是从修持之角度而言的道。因此，对于诸佛之坛城无余者而言，亦是成为意之所系，除此以外，再无其他秘密之决定义。因此，即便从他处寻觅，亦是已证悟之胜者亦不可得，故不可得。对此，有些人说，秘密真言玛哈瑜伽之宗规，是否以果为道？若不以果为道，则此论与
English
Any person whose mind is not inverted, even if they only have faith in this profound tantra or this way of practice, all the remaining mandalas of the Buddhas will regard them as a close son who constantly approaches all mandalas from all directions at all times. Sixth, it is shown in a suitable place. Straight. In great kalpas as numerous as the dust of fields, diligently practicing the three wisdoms, abiding and offering to all mandalas, the result of practicing and approaching is the Essence of Secret Nature, which is the ultimate of all that is to be practiced, therefore it is great. The word "Te" is related to the greatness that will be explained. Seventh, there are also three aspects to the greatness of the oral instructions. Counting. The greatness of being the footsteps of the Victorious Ones. Straight. In the ten directions of the six realms, all the mandalas of the Buddhas that have arisen in the past and present have attained the complete five bodies by relying on listening to this Secret Essence. The greatness of being the path of future yogis. Straight. Likewise, all the yogis who will arise in the future and all the yogis who will arise in the future will attain the complete five bodies by realizing the meaning of this Secret Essence of Nature. The greatness of being the ultimate intention. Straight. This Secret Essence of Nature, from the point of view of its primordial existence, is the basis; from the point of view of practicing it, it is the path; and from the point of view of manifesting it, it is the result. Thus, although three names are given, their essence is inseparable, and it is not within the scope of the minds of those of the common vehicle, therefore it is called the Great Secret. Therefore, this ultimate definitive meaning is both the result and the path from the point of view of practicing it. Therefore, for all the mandalas of the Victorious Ones, there is no other secret definitive meaning than this, which has become the object of their intention. Therefore, even if one seeks it elsewhere, even the Victorious Ones who have realized it cannot obtain it, therefore it is unattainable. Some say about this: According to the tradition of Secret Mantra Mahayoga, does one take the result as the path or not? If one does not take the result as the path, then this treatise and