Chinese
这些是轮。果的自性是身语意，功德事业等等。因此，它分为两类：一是为自利而成就的无别金刚，二是它为利他而行事的方式。第一类有三种：显现为不混杂的各种形态，无别任运成就的自性，以及所显示的无边际的体性。第一种有三种：简略的形态，中等的形态和广大的形态。第一种是：身之手印大殊胜，意思是说，由于它是一切广大功德的所依，所以是身；圆满佛陀的一切秘密，意思是说，它向所化众生传达信息，所以是语；是一切智智的意，意思是说，它没有不了解的。功德是圆满的权势，因为功德广大无量。事业是做所化众生的事情，意思是说，一切所化众生都不会白费。中间的是，在根本续部中说：那也是场合的五个五个。因此，每一个也是五个五个。其中，五身是：觉性离戏的界显现为法身，这在第六品中说：如是法界虽未动，以及无生无死的雍仲身。以享用各种无漏的安乐为报身，是说：真实解脱的色身，以及它变成不认识的宝藏。它根据众生如何信仰而显现各种身相，是化身，在其中说：为了调伏一切众生，随顺而示现各种身。持有无别之义的觉性体性是金刚身，在其中说：示现如幻术眼花，体性未曾动摇法界。这些在觉性智慧上任运圆满的是现证菩提身，在其中说：虽未动摇而有各种，那时对于各种不和合，各自显现为相同。五语是：不可言说的意义之语，在第七品中说：超越一切声音名言，各种声音都变得清晰。意之表示的语，在第六品中说：如是殊胜语不言说，身以法
English
These are the wheels. The nature of the fruit is body, speech, and mind, qualities, activities, and so on. Therefore, it is divided into two
Chinese
显示测量土地。就这样。关于言语的表达是：第七品中说，不可言说之自性是各种各样的声音，普遍为人所知，并且各自被衡量。就这样。关于无别的金刚是：在那一品中说，声音本身在不执着的状态中被宣说，在被宣说的当下是不可言说的。就这样。关于智慧加持的言语是：在那一品中说，解脱道和轮回的声音，无论如何表达，都是殊胜的言语。就这样。五种意是：无生之界显现，对任何事物都不作分别念。在《显现论》中说：空性智慧没有实体。就这样。将差异执为清净的大平等性。在那一品中说：平等性智慧没有好坏。就这样。以慈悲将众生度到正确的地上。在那一品中说：事业智慧达到圆满。就这样。对于普遍的法和自相，无论什么都清楚地了解的意是：在那一品中说：不混杂的明晰的普知智慧。就这样。在广大的第二品意义中说：离能取所取的智慧是，被称为五根，虽然不可言说，但完全没有言说的特征，没有特征而显现各种各样，那本身就是遍知。就这样。五种功德是：完全清净的刹土是，清净的刹土不可思议。就这样。衡量广阔和狭窄。就这样。明亮而清净的光芒是，深蓝、白色、黄色闪耀。这样说，以及光芒四射的大众。就这样。特别殊胜的座位是，无畏的狮子座等等，以及自性光明的日月。就这样。随心所欲享受的受用是，各种各样的色等等。五种事业是：通过平息分别念和痛苦，以及通过增长智慧和寿命福德，以及通过以威力调伏分别念所化的有情，以及通过无明和浓厚损害的猛烈，以及通过任运成就来成办利益。所有这些都在第二品意义中说：以大慈悲的加持，从无作中成就四种，没有作者和所作。就这样。最后是：如此这般，关于身是，在第二十七品中说：善逝五身汇集于一部，薄伽梵和菩提身，无上色身和金刚身，诸如此类的身不可思议。就这样。关于语是：
English
Shows how to measure the land. Thus it is. The speech of expression is: From the seventh chapter: The inexpressible itself is various sounds. Known to all and measured separately. Thus it is. About the indivisible Vajra: From that very chapter: Sound itself is spoken in a state of non-attachment. In the very act of speaking, it is inexpressible. Thus it is. The speech of wisdom's blessing is: From that very chapter: The sound of the path of liberation and samsara. Whatever is said is the supreme speech. Thus it is. The five minds are: The realm of the unborn becomes manifest, and there is no conceptualization of any kind. From the Manifestation: Emptiness, wisdom, there is no substance. Thus it is. Holding differences as pure, great equality. From that very chapter: Equality wisdom has no good or bad. Thus it is. With compassion, beings are liberated to the correct ground. From that very chapter: The wisdom of action is perfected. Thus it is. The mind that knows all general and specific characteristics of the Dharma is: From that very chapter: Undistorted, clear, all-knowing wisdom. Thus it is. From the second expanded meaning: The wisdom free from grasping and being grasped is: Called the five roots, although inexpressible. But there is no characteristic of expression at all. Without characteristics, various appearances arise. That itself is all-knowing. Thus it is. The five qualities are: The completely pure realm is: The pure realm is inconceivable. Thus it is. The measure of width and narrowness is: Thus it is. Clear and pure rays of light are: Dark blue, white, yellow shine brightly. Thus it is said, and a great assembly of radiating light. Thus it is. The particularly excellent seat is: The fearless lion throne, and so on, and the naturally luminous sun and moon. Thus it is. The enjoyment of playing at will is: Various forms, and so on. The five activities are: By pacifying thoughts and suffering, and by increasing wisdom and longevity, and by subduing those to be tamed by conceptualization, and by the powerful ignorance and dense harm, and by accomplishing the purpose through spontaneous accomplishment. All of these are in the second meaning: By the blessing of great compassion. From non-action, four are accomplished. There is no doer and nothing to be done. Thus it is. Finally: Thus, about the body, in the twenty-seventh chapter: The five Sugata bodies are gathered into one sutra. The Bhagavan and the Bodhi body. The supreme form and the Vajra body. Such bodies are inconceivable. Thus it is. About speech:
Chinese
说不可思议。如此说。任运成就的智慧。如此说。心意是：虽然宣说无量乘，但未曾言说如是性，然依众生心智之次第，于各各皆清晰显现。如此说。功德是：从广大来说，因以智慧眼庄严之故，刹土与功德不可思议。如此说。事业不可思议是：从那上面说，度化众生的事业不可思议。如此说。第二是，任运成就功德自显现。如此说。那些也仅仅是法性显现之反体各异而已，因为不异于智慧法界之故，譬如一个瓶子的质地与反体一般。于二无别心中显现故，真俗无别金刚身，如水中之月般，自性清澈无有差别。如此说。最后是，从根本续部来说，无有体性一与多。如此说。那也是因为未成立在任何边之故，是四者皆具的任运成就。从次第三来说，因具有四种体性之故，非全一亦非全异。如此说。无有体性一与多。如此说。此之第九品中说，离一与多，无边与中如是性，纵使佛陀亦不见，自生智慧无处显现。如此说。三时次第圆满成佛之，错觉各异显现也，从本初解脱于边之故，一与非一言说思虑皆超。如此说。于第二法中也有三种意义，于所化众生观视时，观视之合理性，与观视方式之广说，即从那上面说，从自身不异之义性，如镜子般观视而生。如此说。于慈悲生起时，慈悲之因缘的阐述，与生起方式之广说，即从那上面说，以大悲于所化众生，恒常自性猛力祈请，与对境相遇而显现。如此说。从生起而作利他之事，于作利他之事之见解各异的阐述，与行事方式之广说，即从那上面说，以四种事业之行持，无作而诸义皆圆满。如是说。解释词语
English
Speech is inconceivable. Thus it is said. Spontaneously accomplished wisdom. Thus it is said. The mind is: Although the immeasurable vehicle is taught, the suchness is not spoken of, yet according to the order of sentient beings' minds, it is clearly revealed to each individually. Thus it is said. The qualities are: From the extensive, because it is adorned with the eye of wisdom, the fields and qualities are inconceivable. Thus it is said. Activity is inconceivable: From that, the activity of taming beings is inconceivable. Thus it is said. The second is, spontaneously accomplished qualities, self-manifest. Thus it is said. Those are merely different reflections of the manifestation of the nature of reality, because they are not different from the wisdom dharma realm, like the substance and reflection of a single vase. Because it is manifested in the non-dual mind, the vajra body inseparable from the two truths, like the moon in water, its nature is clear and undifferentiated. Thus it is said. Finally, from the root tantra, there is no characteristic of one or many. Thus it is said. That is because it is not established on any extreme, it is spontaneously accomplished in all four ways. From the three stages, because it possesses four characteristics, it is neither entirely one nor entirely different. Thus it is said. There is no characteristic of one or many. Thus it is said. In the ninth chapter of this, it says, separated from one and many, without beginning and middle, suchness, even the Buddhas do not see it, self-born wisdom appears without a place. Thus it is said. The successive complete enlightenment of the three times, the different appearances of delusion, because they are liberated from the beginning, one and not one are beyond words and thoughts. Thus it is said. In the second dharma, there are also three meanings, when looking at the beings to be tamed, the appropriateness of looking, and the extensive explanation of the way of looking, that is, from that, from the meaning of being not different from oneself, it arises by looking as if in a mirror. Thus it is said. When compassion arises, the explanation of the causes and conditions of compassion, and the extensive explanation of the way of arising, that is, from that, with great compassion towards the beings to be tamed, constantly, naturally, and forcefully praying, and appearing by encountering the object. Thus it is said. From arising and doing things for the benefit of others, the explanation of the different views of doing things for the benefit of others, and the extensive explanation of the way of acting, that is, from that, by the conduct of the four kinds of activities, without doing, all meanings are fulfilled. Thus it is said. Explaining the words.
Chinese
“玛达塔塔嘎达”之声为如来，其中“如”意为法性。“来”意为无欺。如《广大经》云：“亦复如是而行。”“行”意为显现彼，故为究竟果，谓解脱诸种执着。如是说。显现即显现为清净智慧，如云：“胜妙身金刚光明。”如是说。果即行道有义，如《扼要论》云：“谓成就究竟为果。”如是说。“续”是指果的必要圆满且具关联。
English
The sound "Mata Tathagata" refers to the Thus-Gone One (Tathagata). "Thus" means the nature of reality (dharmata). "Gone" means without deception. As stated in the Extensive Sutra: "Also, thus they go." "Going" means that by manifesting that, it is the ultimate result, which is said to be liberation from various attachments. So it is said. Appearance is the appearance as pure wisdom, as it says: "Supreme body, Vajra radiant light." So it is said. Result is that traversing the path is meaningful, as it says in the Core Text: "The ultimate accomplishment is called the result." So it is said. "Continuum" (gyü) means that the necessity of the result is complete and it is endowed with connection. The distinctions are: the result of the common vehicle is the maturing result, and the result of this itself is the separation result. The first is the three kayas as the basis, as it says in the Sixth Chapter: "The Dharmakaya is immeasurable, beyond expression, the Sambhogakaya is an inexhaustible treasure of jewels, the Nirmanakaya is billions, inconceivable." So it is said. The four wisdoms as the support are, as it says in the Ornament of the Sutras: "Mirror-like wisdom is unmoving, the other three wisdoms rely on it." So it is said. The activity is, as it says in the Secret Inconceivable Sutra: "Just as space pervades, so does activity pervade." So it is said. It is complete with various, continuous arising, and spontaneously accomplished. The second is, as it says in the Core Text: "The result that has become the path and the ultimate result." So it is said, divided into two. The result that has become the path has been shown above, that is, power over life and the great mudra, spontaneously accomplished samadhi, and so on, are said to be common to the path and the result. The ultimate result has also been explained as profound and vast in the context of its essence. Incidentally, the explanation of closely connecting those meanings is the way to obtain those results. There are two of them. The tenet of the common path vehicle is that the Buddha is the ultimate abandonment and realization. In the noble path, it is asserted that by abandoning the obscurations to be abandoned by the ten bhumis, one obtains one's own result to be obtained above, that is, from the ten bhumis, one obtains the supreme enlightenment. So it is said. Here, there is separation from abandonment and attainment, as it says in the second of this: "Because it is the nature of being enlightened from the beginning, it is the characteristic of oneness." And as it says in the ninth: "Wonderful miracles and amazing phenomena, do not come from elsewhere, but are the wisdom that relies on skillful means, arising in such a state." So it is said.