Chinese
大便法界，血肉明智，大肉平等，菩提心镜，粪便鸟成五无别明点。五气即：遍行法界，上行明智，火同平等，下行鸟成，持命明镜五无别明点。果为二十无别之大明点，化为一法身。十方四时现圆满，如是往昔十方四时中现证悟之清净佛刹存在，清净刹土不可思议，如是其数量超过所化众生心识所能思量，往昔皆已成佛。远离边际之宫殿，其存在亦远离大小之尺度，乃由智慧之珍宝所成之宫殿。轮宝庄严与乐器之聚，如是中央轮宝四瓣之宫殿中，具备珍宝之庄严，以及五妙欲之乐器聚，一切皆具足。坛城无余不可思议，如是于彼受用之身语意坛城，一切安乐逝者皆具足。见而心生欢喜，如是如我一般之瑜伽士，后来成佛者，见往昔一切诸佛之面容，闻其语，我亦献上殊胜之供养，彼等亦显现受供之相而心生欢喜。广大语中义显现，如是安乐逝者之一语，亦具足不可思议之语调支分，从彼广大之语中，亦听闻到法性之义显现。相应之智慧自显现。༈ 如是，本来成佛者并非不居，而是安住，安住之佛亦，遮障彻底断除，福德无量积聚，智慧增长之诸佛，皆以我之种姓罗巴那为对境，于实有之事物上，我并非往观其面容，而是如诸佛一般，我也圆满宽广遮障，无余积聚福德，增长智慧，增长智慧，相应之智慧自显现，上方显现。༈ 此处以割截而明。
English
Excrement Dharmadhatu, blood-flesh clear knowing, great flesh equality, Bodhicitta mirror, excrement bird-accomplishment five indivisible bindus. The five winds are: pervasive Dharmadhatu, upward-moving clear knowing, fire-equal equality, downward-clearing bird-accomplishment, life-sustaining mirror five indivisible bindus. The result is twenty indivisible great bindus, transformed into one Dharmakaya. Perfectly complete in the ten directions and four times, as in the past, in the ten directions and four times, there existed pure Buddhafields where enlightenment was manifested, and the pure Buddhafields were inconceivable, as their number exceeded what could be conceived by the minds of those to be tamed; all had become Buddhas in the past. A palace free from boundaries, its existence also free from the measure of large and small, a palace made of the jewel of wisdom. A wheel ornament and a collection of musical instruments, as in the palace of the central wheel with four petals, possessing the ornament of jewels, and the collection of musical instruments of the five desirable qualities, all complete. Mandalas without remainder, all inconceivable, as in that which is enjoyed, the mandalas of body, speech, and mind, all Sugatas are complete. Seeing and being delighted, as a yogi like myself, who later becomes a Buddha, seeing the faces of all the Buddhas of the past, hearing their speech, I also offered excellent offerings, and they also appeared to receive offerings and were delighted. Meaning arising from the vast speech, as one speech of the Sugatas also possesses inconceivable aspects of speech melodies, and from that vast speech, the meaning of Dharmata is also heard to arise. Corresponding wisdom is self-appearing. ༈ Thus, those who are enlightened from the beginning are not non-abiding, but abide, and the Buddhas who abide also, obscurations are completely abandoned, merit is immeasurably accumulated, and all the Buddhas who increase wisdom, with my lineage of Ropa as the object, on a real thing, I do not look back at their faces, but like the Buddhas, I also fully widen obscurations, completely accumulate merit, increase wisdom, increase wisdom, corresponding wisdom is self-appearing, the upper appears. ༈ Here, it is clarified by cutting.
Chinese
如果智慧是自显现，就不能说是“相同”。例如，“相同”这个词，与觉性自显现的意义相违背。如果有二，就像说“两人衣服相同”、“两匹马毛色相同”、“两头牛颈项相同”一样，通过说“相同”的方式，智慧自显现是不成立的。如同前面所显现的那样，如果不是从觉性中领悟，而是认为存在一个作为外境实体的存在，这就是一种争论。用回答来击破它：先前圆满成佛的清净刹土，以及存在于其中的无有大小之分的宫殿，以及享用它的身语意的坛城，所有这些显现的自性，都是我的觉性被净化的显现。我的觉性或心的自性，显现为与本初状态相同。例如，就像镜子中的影像一样显现，镜子本初就存在，显现的形象也本初就存在，现象产生和形象自显现是相同的。对此的回答是“远离一和多”等等。远离一和多的，我的觉性或心的自性，是远离一和多的，无有边和中，即是真如。无有边和中，没有基础和根本，即是真如法界完全清净。甚至连佛也无法看见，如果存在一个不是从心中领悟的外境，一个作为实体的存在，那么即使是具有一切相智智慧之眼的佛也无法看见，因为没有作为实体的存在。自生智慧无处显现，如同前面所显现的那样，是自性中自生的，或者说是从自己的觉性净化中产生的智慧，不驻留在事物或相的边上，或者说是不驻留在有无的边上而显现。彻底清净颠倒的执着，因为不是智慧界之外的他者，因为与大悲相连，所以六道轮回的所有存在都显现。这也就是相同或显现的例子：如果业和习气相同，就会有共同的相互显现。不相同的例子是：如果业和习气不相同，即使在一起也看不见，比如乾闼婆的
English
If wisdom is self-manifestation, it cannot be said to be "the same." For example, the word "same" contradicts the meaning of the self-manifestation of awareness. If there are two, like saying "two people have the same clothes," "two horses have the same coat color," "two oxen have the same yoke," in the same way, by saying "same," the self-manifestation of wisdom is not established. As it appears before, if it is not understood from awareness, but it is thought that there is an entity of an object, this is a kind of argument. It is refuted by an answer: the pure realm of complete enlightenment of the past, and the palace without size that exists in it, and the mandala of body, speech, and mind that enjoys it, the nature of all these appearances is the appearance of my awareness being purified. The nature of my awareness or mind appears to be the same as the original state. For example, it appears like an image in a mirror, the mirror exists from the beginning, and the image that appears also exists from the beginning, the appearance of phenomena and the self-manifestation of images are the same. The answer to this is "separated from one and many" and so on. Separated from one and many, the nature of my awareness or mind, is separated from one and many, without beginning and end, which is suchness. Without beginning and end, without foundation and root, which is the completely pure suchness dharmadhatu. Even the Buddha cannot see, if there is an external object that is not understood from the mind, an entity, then even the Buddha with the eye of omniscient wisdom cannot see, because there is no entity. Self-arisen wisdom appears nowhere, as it appears before, it is self-arisen in its own nature, or the wisdom arising from the purification of one's own awareness, not dwelling on the edge of things or signs, or not dwelling on the edge of existence and non-existence. Completely purify inverted clinging, because it is not other than the wisdom realm, because it is connected with great compassion, so all beings in the six realms of samsara appear. This is also an example of similarity or appearance: if karma and habitual tendencies are the same, there will be a common mutual appearance. An example of dissimilarity is: if karma and habitual tendencies are not the same, even if they are together, they cannot be seen, like the Gandharva's
Chinese
说了像城市一样，又反驳说：业和习气相同才能显现，不相同就不能显现。佛和众生的业和习气不相同，就像众生不能见到佛一样，佛也不能见到众生这样反驳。众生不能见到佛是这样没错，但佛却能看到众生，看到的原因有三个：如果将错误的认知作为标志并加以利用，就能完全清净，因此能看到。众生不能见到佛，就像镜子一样，镜子具有显现影像的原因和功用，但如果用布遮盖，就不能发挥显现影像的作用。同样，众生的心虽然是智慧的真正原因，但从无始以来，由于烦恼无明的原因，以及能取所取的分别念的突发因素的遮蔽，所以不能见到佛，就像镜子被遮盖一样。如来是将众生的错误认知，以其正确的智慧所了解，就像镜子擦拭干净一样，因此也能看到。第二，因为智慧的法界没有减损也能看到，不是在众生的心之外，另外有佛的智慧，而是众生的心，在清净的状态下被了解，那就是佛的智慧，因为从法界的角度来看，众生的心没有减损，所以也能看到。第三，以大悲心相连而看到，众生因为没有慈悲心，所以不能见到佛，而佛具有慈悲心，因为与众生和大悲心相连，所以能看到。例如，如果业不相同且没有关联，即使在自己身边，也看不到死亡和苦乐，即使看到汉人死亡，也不会悲伤。如果业相同且有关联，即使相隔遥远，即使没有见面，也能通过书信了解生死和苦乐。同样，佛因为与众生以大悲心相连，所以能看到六道众生在所有四时中的状态，并以之调伏他们。大乐的坛城是，姿势。
English
Having said it is like a city, it is refuted again: Appearances arise when karma and habitual patterns are in harmony; when they are not in harmony, they do not appear. Because the karma and habitual patterns of Buddhas and sentient beings are not in harmony, just as sentient beings cannot see Buddhas, it is argued that Buddhas also cannot see sentient beings. If it is indeed true that sentient beings cannot see Buddhas, then Buddhas see sentient beings. There are three reasons for seeing: If mistaken cognition is taken as a sign and utilized, it becomes completely purified; therefore, one sees. Sentient beings not seeing Buddhas is like a mirror. Although a mirror has the cause and quality of reflecting images, if it is covered with a cloth, it cannot perform the function of reflecting images. Similarly, although the minds of sentient beings are the cause of true wisdom, from beginningless time, they are obscured by the cause of afflictive emotions and ignorance, and by the sudden factor of grasping at subject and object. Not seeing the Buddha is like a mirror being covered. The Tathagata knows the mistaken cognition of sentient beings with His correct wisdom, like a mirror being wiped clean; therefore, He also sees. Secondly, He also sees because the realm of wisdom is not diminished. The wisdom of the Buddhas is not something separate from the minds of sentient beings; rather, the minds of sentient beings, when understood in their pure state, are the wisdom of the Buddhas. Because the minds of sentient beings are not diminished from the perspective of the dharma realm, He also sees. Thirdly, He sees because of the connection through great compassion. Sentient beings do not see Buddhas because they are without compassion, while Buddhas possess compassion. Because they are connected to sentient beings through great compassion, they see. For example, if karma is not in harmony and there is no connection, even if someone is nearby, one does not see their death, happiness, or suffering. Even if one sees a Han person die, one does not grieve. If karma is in harmony and there is a connection, even if one is far away and has not met, one can learn about their life, death, happiness, and suffering through letters. Similarly, because Buddhas are connected to sentient beings through great compassion, they see the state of all six realms in all four times and appear to tame them. The mandala of great bliss is a posture.
Chinese
或者两个或者五个，做了之后具足而入，因为不能观想众多本尊，所以嘛哈苏卡大乐的坛城是父母双运，以势父而量母，这两个或者四个母尊为主尊和五个。应当具有真实菩提心，以具足信心而入于其中，或者入于其三摩地而观修，则与欲妙相同。意思是说欲妙的成就，自己如意的功德，与观想众多本尊的功德相同。对于不能观想众多本尊的那些人，对于开示观修寂静调伏的这个，从语言上的意义来说，就是说有的人先前串习的业缘大，智慧大，并且能够修习三摩地，这样的人如果观修众多本尊，就能获得无量的福德，有的人是初学者，智慧小，串习小，不能观想众多本尊的这些人，与其观修不能胜任不明显的众多本尊的三摩地，不如将一个或者两三个本尊的意义与菩提心安乐一起，清楚地观修，即使智慧弱，但是信心大，以信心入于其门而修持，功德就与观修众多本尊相同。这样开示的。所谓的“与劫数相同之智慧”，意思是说，所取的本尊有三种：降临、信奉和摄受。降临是：上师的支分观想为五坛城，或者在形象上，弟子抛花落于哪个本尊。信奉是：询问对所画的形象喜欢哪个。摄受是：通过做梦来确定。第三个，对于降临和信奉的本尊，因为业缘和劫数相同，所以“与劫数相同之智慧”的本尊，如果“勤奋则会就近发生”，意思是说，如果精勤修持，那么成就的果位就近发生的征兆或者验证是：“必定会发生大稀有”，意思是说必定会发生大稀有。什么是必定呢？最好是获得五身圆满成就的佛果，中等是获得四种持明中的任何一种，最下等是获得各种共同成就。没有信心，修持就会衰败。总的来说，对于三宝没
English
Or two or five. Having done that, if one enters with [the qualities], because one cannot meditate on many deities, the mandala of Mahasukha, great bliss, is the union of father and mother. The father is measured by potency, the mother by form. These two, or four mothers as the main deity and five. One should have genuine bodhicitta. With faith, one enters there, or enters into its samadhi and meditates, then it becomes equal to desirable sense objects. That is to say, the accomplishment of desirable things, the qualities that please oneself, become equal to the qualities of meditating on many deities. Furthermore, for those who cannot meditate on many deities, the verbal meaning of this teaching on meditating on peaceful pacification is: a person with great karmic connections from previous practice, great wisdom, and who is able to practice samadhi, if such a person meditates on many deities, they will obtain immeasurable merit. For a person who is a beginner, with little wisdom, little practice, and who cannot meditate on many deities, rather than meditating on the samadhi of many deities that is not feasible and unclear, it is better to take the meaning of one, two, or three deities, together with bodhicitta and bliss, and meditate clearly. Even if wisdom is weak, if faith is great, entering through its door and practicing, the qualities will become equal to meditating on many deities. This is what is taught. "That wisdom equal to an eon" means that there are three ways to take a yidam deity: descending, admiring, and being seized. Descending is: the teacher's limbs are meditated as five mandalas, or in an image, the deity on which the student's flower falls. Admiring is: asking which painted image one admires. Being seized is: being seized by having a dream induced. The third, that deity on which one descends and admires, because the karma and eon are harmonious and equal, that deity of "wisdom equal to an eon," if one "cultivates, it will occur nearby," meaning that if one diligently practices, the sign or verification that the fruit of accomplishment will occur nearby is: "A great wonder will definitely occur," meaning that a great wonder will definitely occur. What is definite? The best is to attain the spontaneously accomplished Buddhahood of the five kayas. The intermediate is to attain any of the four vidyadharas. The lowest is to attain various common accomplishments. Without faith, practice will decline. Generally, without