English
Therefore, the Dharmakaya is enlightened from the very beginning, because it possesses four equalities. The four equalities are: since the three selves are not established in the ultimate truth, they are equal in non-arising; in the conventional truth, they appear as mere illusions, these are the two common equalities. Since the consciousnesses are purified into the five wisdoms, the aggregates are purified into the five families, and the elements are purified into the five mothers, therefore, on the level of ultimate truth, the five wisdoms, the fruit, and the ultimate nature of self, the three, that is, the seven treasures, are spontaneously accomplished in their essence and are equal; in the conventional truth, the three, wisdom mudra objects and illusion, are inherently perfect as the mandala of body and wisdom and are equal, these are the two uncommon equalities. Second, the reason for the four realizations and the three purities. The first is, two verses with one line each, such as "I" and "mine": These appearances of difference such as "I," "mine," "other," etc., are merely illusions of mistaken thoughts, and there is nothing else, so they are subtle and subtle, that is, profound. Although even the atom like the Shravakas, and the momentary consciousness like the Pratyekabuddhas, are not established as true, but appearing in this way is just the continuation of previous mistaken thoughts using later mistaken thoughts, just like the appearance of a dream, it is merely delusion, so there is nothing that moves outside of the Dharma nature, this is what is to be proven by the reason of the same cause. The way to prove it is that although it appears in the appearance of terms, if you examine it, there is not even a mistaken thought, because its cause, the ignorance of self, and the fruit, the aggregates, and the stream of attachment appearing as consciousness, these dependent bases and the roots of production are not established. Because in the realm of samsara and nirvana equality, even the stream of momentary mistaken thoughts is not established, so all phenomena are realized as the same cause in the Dharma nature of mind. Therefore, samsara and nirvana, the two subjects, are the same cause, because the nature of mind is the same cause in the realm of non-arising. For example, the false imputation of considering a prince as a commoner, and the valid cognition of determining him as a king, the two essences are the same in the prince. In this way, since the stream of mistaken thoughts is completely purified, in the Dharmadhatu, the same cause is realized without interruption in the form of letters. That is, the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: non-arising) represents non-arising, it is the nature of speech.
Chinese
并且，由于对它没有任何阻碍，所以象征着控制的“ཨུ”的形态，是身之自性。将这两者结合并用明点装饰，从而将无二的觉性认知为五种智慧，以“ༀ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的形态来证悟，是意之自性，即文字的形态。此外，心性是无生之音的法相，显现为无碍的嬉戏，即本自显现为天尊的身语意。因为通过作为象征的文字来象征并证悟的缘故，例如手指所指的月亮一样。同样，通过以同一因和文字的形态来证悟的力量，由于本来就是无二无别的真谛，因此是从证悟的加持力中产生的。此外，显现和空性二者是法相，是无二无别的。由于真实证悟这两者的力量，因此是从证悟本来就是无二无别的真谛的加持力中产生的。例如，就像茜草具有将白色棉布染成红色的能力一样。如同自明现量以自身来使用自身一样，因为证悟为无境自明。此外，无二无别的真谛是法相，是超越心识的对境的，因为自明现量以无境自明的状态赤裸裸地证悟的缘故，例如没有眼疾的人看到白色的海螺一样。第二，自和他等两句，自是五蕴，他为五大，以及了知分别念的相续，内外一切诸法，都是自性清净的，因为次第清净为五部父尊、五部母尊和五种智慧的缘故。如是，显现内外一切诸法，都是本来成佛为身和智慧的自性的，因为具有三种清净的缘故。此外，器情相续三者清净为父母和智慧的缘故。第三，宗派是，以这些理证衡量之后的结果，一切诸法都确定为自性真谛无二无别，远离对境的法性，这是无上金刚乘的宗派，因为超胜于事续和行续的缘故，所以是殊胜的。第二，将已逝之法确定为不可言说有五种，以四种乘必定产生的果，在无上乘中
English
And, because there is nothing that obstructs it, the form of "ཨུ" symbolizing control is the self-nature of the body. Combining these two and decorating them with bindu, thereby realizing the non-dual awareness as the five wisdoms, realizing it in the form of "ༀ" (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning), is the self-nature of the mind, that is, the form of letters. Furthermore, the nature of mind is the characteristic of unborn sound. The unceasing play is self-manifest as the body, speech, and mind of the deity. Because it is symbolized and realized through the letters that symbolize it, it is like the moon pointed out by a finger. Similarly, through the power of realizing it in the form of a single cause and letters, since it is originally the inseparable truth, it arises from the power of the blessing of realization. Furthermore, appearance and emptiness are both characteristics, they are inseparable. Because of the power of truly realizing these two, it arises from the power of the blessing of realizing that the truth is originally inseparable. For example, just as madder has the ability to turn white cotton cloth red. Just as self-awareness manifestly uses itself on itself, because it is realized as objectless self-illumination. Furthermore, the inseparable truth is a characteristic, it transcends the object of mind, because self-awareness manifestly realizes it nakedly as objectless self-illumination, just as a person without eye disease sees a white conch shell. Second, "self and other" etc. are two lines, self is the five aggregates, other is the five elements, and knowing the continuum of thoughts, all inner and outer phenomena are naturally pure, because they are purified in order as the five father Buddhas, the five mother Buddhas, and the five wisdoms. Thus, all inner and outer phenomena of appearance are originally enlightened as the self-nature of body and wisdom, because they possess the three purities. Furthermore, the three aspects of vessel, essence, and continuum are purified as parents and wisdom. Third, the tenet is that the result of measuring with these reasons is that all phenomena are determined to be the self-nature of truth, inseparable, and the nature of reality that is free from objects. This is the tenet of the unsurpassed Vajrayana, because it surpasses the Kriya and Yoga Tantras, therefore it is supreme. Second, there are five ways to establish the past dharma as inexpressible. The result that is certain to arise from the four vehicles, in the unsurpassed vehicle
Chinese
教法。将一切法显示为无自性的幻化。虽然佛和法没有转变，但实际上是这样显示的。显示续部的伟大。所有这些都仅仅是假立的，显示为自性不可言说。第一点是：四乘等两句，天人和恶趣，声闻缘觉和轮回，菩萨乘必定从二边中解脱。这样确定解脱的最终，唯一无上的乘就是他们的所证，没有比这更超越和修持的，所以确定是果，也是安住之地。第二点是：真实证悟等两句，通过显现胜义谛，以智慧如何证悟真实的实相，如果善加观察和分析，那么包含轮涅的一切法，在没有任何自性成立的状态中，仅仅是缘起而显现，没有任何阻碍。因此，方便法也与所化众生的心智相符，不会徒劳无功。第三点是：佛等一颂，胜义谛中三身无别，所以殊胜佛的化身也不会完全入灭。他所说的三转法轮也不会在轮回未空之前消失，因为他承诺要度化一切众生。然而，显现为有转变，是为了成熟和调伏那些不了解自己实相的众生。首先，佛陀出现在世间，中间转法轮，最终引导具有常执的众生，显示无常，利益懒惰者，努力修行，为了策励精进者修行佛法，而示现入灭之间的事业，以及经教和证悟的教法兴衰之相，这一切都仅仅是化现，而不是自性成立的。如《金光明经》中也说：佛陀世尊不可思议，如来是常住之身，为了利益众生，示现种种化现。第四点是：调伏等两句，也就是主要宣说增上戒律学法的律藏，以及增上等持
English
The teachings. Showing all dharmas as the magical display of no self-nature. Although there is no change in the Buddha and the Dharma, in reality, it is shown that way. Showing the greatness of the tantras. All of these are merely imputed, showing that self-nature is inexpressible. The first point is: the four vehicles, etc., two lines, gods and humans and the lower realms, Hearers and Self-realizers and samsara, the Bodhisattva vehicle will definitely arise from the two extremes. At the end of such definite arising, this one and only supreme vehicle is what they accomplish, and there is nothing beyond this to traverse and practice, so it is definitely the fruit and also the place to abide. The second point is: true realization, etc., two lines, by manifesting the ultimate truth, with the wisdom of how to realize the meaning of the true state of reality, if one examines and analyzes well, then all the dharmas included in samsara and nirvana, in a state where no self-nature is established, merely play as interdependent origination, appearing without any obstruction. Therefore, the skillful means also accord with the minds of the beings to be tamed, and will be accomplished without being wasted. The third point is: Buddha, etc., one verse, in the ultimate truth, the three bodies are inseparable, so even the emanation body of the supreme Buddha will not completely pass into nirvana. The three turnings of the Dharma wheel spoken by him will also not disappear until samsara is empty, because he has promised to liberate all sentient beings. However, the appearance of change is for the purpose of maturing and taming those sentient beings who do not understand their own true nature. First, the Buddha appeared in the world, in the middle, turned the wheel of Dharma, and finally guided sentient beings with clinging to permanence, showing impermanence, benefiting the lazy, striving on the path, and for the sake of encouraging the diligent to practice the Dharma, the deeds between showing passing into nirvana, and the rise and fall of the teachings of scripture and realization, all of this is merely an emanation and not established by self-nature. As it is also said in the Sutra of Golden Light: The Buddha, the Bhagavan, is inconceivable, the Tathagata is the permanent body, for the benefit of sentient beings, he shows various emanations. The fourth point is: taming, etc., two lines, that is, the Vinaya Pitaka, which mainly teaches the training of higher discipline, and the higher concentration
Chinese
主要展示戒律的经藏，主要展示殊胜智慧戒律的论藏，主要展示密咒根本誓言的事续，依靠誓言和三摩地二者修持的行续，主要展示三摩地且迅速成就的瑜伽，主要展示生起次第的身之续玛哈瑜伽，主要展示圆满次第的语之续阿努瑜伽，展示生起圆满双运的心之续阿底瑜伽。如是，十方刹土中，对于具器者普遍宣说的所有经续，皆是从吉祥秘密藏中流出。因此，所有母续和空行母以广大供养的自性秘密藏，是三藏和六续一切的生处，犹如根本之母。通达秘密藏后，为了毫不颠倒地确定九乘次第的一切意义，也是所有经续的共同释论。第五，从“一切法皆可言说”至末尾。如是，所诠释的一切法，自性皆空，仅是假立不同的名称，实际上没有真实成立。然而，导师为了逐步引导真实义，为了顺应所化众生的根器，以名言和语句进行诠释，仅仅是宣说佛法而已。从宣说之时起，名言和语句中丝毫没有成立意义的实体。如是，除了假立之外，胜义中一切法皆不可言说。导师如是向眷属宣说。彼亦如《三摩地王经》所云：“如若有人生子时，彼之名字虽异立，内外寻觅皆不得，一切诸法如是知。”第二，归纳为四：讲述所说之历史，真实归纳，以词语象征密咒，归纳之功德。第一，从“此后”等开始。广为宣说之后，如来普贤父母双运无二之坛城。
English
The Sutra Pitaka, which mainly teaches discipline; the Abhidharma Pitaka, which mainly teaches the discipline of higher wisdom; the Kriya Tantra, which mainly teaches the fundamental vows of secret mantras; the Carya Tantra, which relies on both vows and samadhi for practice; the Yoga, which mainly teaches samadhi and quickly achieves results; the Maha Yoga, the Tantra of Body, which mainly teaches the generation stage; the Anu Yoga, the Tantra of Speech, which mainly teaches the completion stage; and the Ati Yoga, the Tantra of Mind, which teaches the union of generation and completion stages. Thus, in all the realms of the ten directions, all the Sutras and Tantras widely known to worthy vessels emanate from this glorious Secret Essence. Therefore, the Secret Essence, the nature of vast offerings by all mothers and dakinis, is the source of all the Three Pitakas and Six Tantras, like a fundamental mother. Having understood the Secret Essence, it is also a common commentary on all Sutras and Tantras, in order to ascertain without error the meaning of all the Nine Vehicles in sequence. Fifth, from "all dharmas are expressible" to the end. Thus, all the dharmas that are explained are empty in their own nature, merely labeled with different names, but in reality, they are not truly established. However, the Teacher, in order to gradually guide towards the true meaning, and to accord with the minds of those to be tamed, explains the Dharma by fabricating names and words, merely stating the Dharma. From the very moment of explanation, no substance of meaning is established in names and words. Thus, apart from fabrication, in the ultimate sense, all dharmas are inexpressible. The Teacher spoke thus to the assembly. This is also as stated in the Samadhiraja Sutra: "If someone has a child, although its name is given differently, it cannot be found inside or outside. Know all dharmas to be like this." Second, the summary is in four parts: narrating the history of what was said, the actual summary, words symbolizing secret mantras, and the merits of the summary. First, starting from "thereafter" etc. After the extensive explanation, the mandala of the Tathagata Samantabhadra, the union of father and mother, indivisible.