Chinese
以上是胜义谛和世俗谛二者。理由是：证悟二谛无别。衡量的方式是：证悟二谛无别有大小之分。宗派是：证悟二谛无别即是。以现量方式证悟的所量是：以上的二谛无别即是。理由是：显现而无自性。衡量的方式是：不对境执为境，对此有智慧大小之分。宗派是：无别，远离行境。解脱道见解的四种证悟是：每一个都有三种。其中，证悟为一因的所量是：衡量轮涅的执着显现。四者皆相同。所生起的理解或证悟是：证悟轮涅于心性中为一因。所解脱的执着是：从执着轮涅为他体的执着中解脱。以文字形式证悟的理解或证悟所生起的是：通过文字三字之门，证悟身语意三者为身语意。所解脱的执着是：从认为果从他处获得，不平等而从他处寻觅的执着中解脱。以加持力证悟的理解或证悟所生起的是：认识到以一因和文字形式证悟身语意的加持力，从而真实地证悟。执着是：从不具足的执着中解脱，从而证悟为具足。以现量方式证悟的执着是：认识到加持力，从而证悟不显示者为具足，这并非仅仅是声音，而是从内心深处相信地理解。所解脱的执着是：从执着如声音般的执着中解脱。方便或有贪执的四种证悟是：一因是：在顶轮大乐轮中，一切菩提心大乐为一因。文字形式是：在喉咙受用轮中，产生六十支分的声音，十六个元音。加持是：自证融入安乐逝的心中，加持心间法轮。现量是：从脐轮化身轮中，以火风的结合降下菩提心时，安乐显现为现量。受用物
English
These are the two, ultimate truth and conventional truth. The reason is: realizing the two truths as inseparable. The way to measure is: the realization of the two truths as inseparable exists in varying degrees of magnitude. The tenet is: the realization of the two truths as inseparable is itself. The object to be cognized through direct perception is: the aforementioned two truths as inseparable is itself. The reason is: appearing but without inherent existence. The way to measure is: not taking an object as an object, and there is a difference in the magnitude of wisdom regarding this. The tenet is: inseparability, being separate from the field of experience. The four realizations of the path of liberation's view are: each one has three. Among them, the object to be cognized as a single cause is: measuring the clinging appearances of samsara and nirvana. All four are in agreement. The understanding or realization that arises is: realizing samsara and nirvana as a single cause in the nature of mind. The clinging that is liberated is: liberation from the clinging of grasping samsara and nirvana as different entities. The understanding or realization that arises from realizing in the form of letters is: through the gate of the three letters, realizing the three aspects of body, speech, and mind as the three kayas. The clinging that is liberated is: liberation from the clinging of thinking that the result is obtained from elsewhere, being unequal, and seeking from elsewhere. The understanding or realization that arises from realizing through blessings is: recognizing the power of realizing the body, speech, and mind through a single cause and the form of letters, and thereby truly realizing it. The clinging is: liberation from the clinging of being incomplete, thereby realizing it as complete. The clinging that is realized through direct perception is: recognizing the power, thereby realizing the unshown as complete, which is not merely a sound, but understanding it with deep conviction from the depths of the mind. The clinging that is liberated is: liberation from the clinging of grasping it as just a sound. The four realizations of skillful means or attachment are: the single cause is: in the crown chakra of great bliss, all bodhicitta great bliss is a single cause. The form of letters is: in the throat enjoyment chakra, the sound of sixty branches arises, the sixteen vowels. The blessing is: self-awareness merging into the mind of the Sugata, blessing the dharma chakra in the heart center. The direct perception is: from the navel emanation chakra, when the bodhicitta is brought down by the union of fire and wind, bliss appears as direct perception. Enjoyment substance
Chinese
四种证悟是：因相同是，五种誓言物与五部为因相同。字是，五种誓言物以五勇士字净化。加持是，以五界甘露加持自身为五佛。显现证悟是，五甘露自身显现为五部佛，于五智慧中显现证悟。四种果之义的证悟是：因相同是法身。字之相是，五勇士字是圆满报身。加持是，法身报身之加持是化身。显现证悟是，三身无别是自性身。如是证悟是极证悟。由此一切现证成佛是大。二、总义，正文口诀之四种证悟是：因相同与字之相等等。观想为父续之开示是：肢分根识等，如是会供之瑜伽士的，五肢分与，五根与，八识聚等，本来自性任运安住为本尊故，生起并观想为本尊是，当知异熟为嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）。如是对有情之所见，于事物与相之行相作意，当知异熟之身即是嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）五智之自性。何以故？以未证悟五智之自性故，异熟之习气显现为蕴聚之故。当观想为圆满之坛城。如是肢分五部，根五菩萨，八识五智。如是观想二资粮圆满之坛城本尊。又或观想忿怒坛城。如是若欲观想为忿怒尊，肢分五为五部之忿怒尊。五根为辛格哈等之母曜。八识观想为郭日等八尊。或又观想为八忿怒尊。༈ 会供坛城中，身之父母尊加持分四：所净与，所知与，所修与，转变方便。所净是：肢分根识之义净治为父尊。境色声等净治为母尊。所知是：心之异熟嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）五智
English
The four realizations are: The same cause is that the five samaya substances and the five families have the same cause. The letters are: the five samaya substances are purified by the five hero syllables. The blessing is: the five elements and nectars bless one's own body as the five Buddhas. The direct realization is: the five nectars themselves manifest as the five Buddhas, and are directly realized as the five wisdoms. The four realizations of the meaning of the fruit are: The same cause is the Dharmakaya. The nature of the letters is: the five hero syllables are the Sambhogakaya. The blessing is: the blessing of the Dharmakaya and Sambhogakaya is the Nirmanakaya. The direct realization is: the inseparability of the three bodies is the Svabhavikakaya. Such realization is the supreme realization. By this, all is perfectly enlightened, and becoming a Buddha is great. The second general meaning, the four realizations of the essential instructions of the text, are: the same cause and the nature of the letters, and so on. The teaching of meditating as the father is: Limbs, senses, consciousness, all. As for the yogi who accomplishes the gathering, the five limbs, the five senses, and all eight consciousness aggregates, from the beginning, naturally abide as deities. Generating and meditating as deities is: Know that the ripening is Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡). As for the sentient beings' view, contemplating on objects and characteristics, know that the body of ripening itself is Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡), the nature of the five wisdoms. Why? Because the nature of the five wisdoms is not realized, the habits of ripening manifest as aggregates. Meditate on the complete mandala itself. Thus, the five limbs are the five families, the five senses are the Bodhisattvas, and the eight consciousnesses are the five wisdoms. Thus, meditate on the deity of the mandala that completes the two accumulations. Or, meditate on the wrathful mandala. If one desires to meditate as wrathful deities, the five limbs are the wrathful deities of the five families. The five senses are the mothers such as Singhala. The eight consciousnesses are meditated as the eight deities such as Kauri. Or, meditate on the eight wrathful deities. ༈ In the gathering mandala, the blessing of the father and mother deities is fourfold: what is to be purified, what is to be known, what is to be meditated upon, and the means of transformation. What is to be purified is: purify the meaning of the limbs, senses, and consciousness as the father deity. Purify the objects, forms, sounds, etc., as the mother deity. What is to be known is: the ripening of the mind is Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡), the five wisdoms.
Chinese
应当知晓。将境的异熟知晓为母法界。所修习的是：于父之坛城修习嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。于母之坛城修习穆（藏文：མུཾ་，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆）。转变的方法是：将父转变为忿怒尊，将母转变为忿怒母。诸父执持智慧分，诸母执持法界分，应当知晓法界即是智慧。这是汇集于会供轮坛城中的男女瑜伽士加持次第。所示的于母中修习是：色声香味触等。如是会供修习瑜伽士，眼之境为色，耳之境为声，鼻之境为香，舌之境为味，身之境为触，总集之境为意之境的法。应当知晓异熟为穆（藏文：མུཾ་，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆）。如是，母亲的异熟如众生一般，不视境之事物与相，应当知晓字母穆（藏文：མཱུཾ་，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆）为法界。于母之坛城本身修习。如是，诸境修习为五部母之坛城，应当修习为六欲功德之天女。或者修习忿怒母之坛城。如是，若修习为忿怒母，则修习金刚忿怒自在母等忿怒母之坛城。亦可修习六欲为六忿怒母。所谓衣饰等供品加持是：装饰与穿着之物，于五处穿戴衣服，以及戴上念珠等装饰，以及显示用具自身之体性，饮食受用，饮食之用具是：食物为五甘露与肉食，饮品为蔗糖与酒等。歌与词。如是，歌词声音之用具是：歌即口中唱诵六歌，词即供养之词咒语，以及赞颂之偈颂等。舞蹈，舞姿，舞蹈姿态之用具是：伴随着咒语词句，以足踏舞，以手作舞。会供之云聚亦是。如是，将彼等变幻增多是：将彼等会供之用具，亦变幻如虚空云聚一般。若知晓吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）而善加享用，享用之方法。如是，将彼等用具知晓为吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）心，无分别之圆满，于天融入天，于智慧中嬉戏之方式。
English
It should be known. The maturation of the realm should be known as the mother's dharmadhatu. What is to be meditated upon is: Meditate on Om (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) in the mandala of the father. Meditate on Mum (藏文：མུཾ་，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆) in the mandala of the mother. The method of transformation is: Transform the father into a wrathful deity, and transform the mother into a wrathful mother. The fathers hold the part of wisdom, and the mothers hold the part of the dharmadhatu, and the dharmadhatu should be known as wisdom. This is the sequence of blessing the male and female yogis gathered in the mandala of the assembly. The teaching of meditating on the mother is: Form, sound, smell, taste, touch, etc. Thus, the yogi who accomplishes the gathering, the object of the eye is form, the object of the ear is sound, the object of the nose is smell, the object of the tongue is taste, the object of the body is touch, and the object of the mind is dharma in the collection. The maturation should be known as Mum (藏文：མུཾ་，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆). Thus, the maturation of the mother is like sentient beings, without looking at the objects and signs of the realm, the letter Mum (藏文：མཱུཾ་，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆) should be known as the dharmadhatu. Meditate on the mandala of the mother itself. Thus, all realms are meditated upon as the mandala of the mothers of the five families, and should be meditated upon as the goddesses of the six desirable qualities. Or meditate on the mandala of the wrathful mother. Thus, if meditating as a wrathful mother, then meditate on the mandala of wrathful mothers such as Vajra Krodheshvari. The six desirable qualities can also be meditated upon as six wrathful mothers. The blessing of offerings such as clothing and ornaments is: The objects of adornment and clothing are: Wearing clothes in five places, and wearing ornaments such as rosaries, and showing the nature of the implements themselves, food and drink, the implements of food and drink are: Food is the five ambrosias and meat, and drinks are sugarcane and alcohol, etc. Song and words. Thus, the implements of song and words are: The song is the six songs sung in the mouth, and the words are the words of offering mantras, and the verses of praise, etc. Dance, gestures, the implements of dance gestures are: Accompanied by mantra words, the feet step in dance, and the hands make gestures. The cloud of the assembly is also. Thus, transforming them into many is: Transforming those implements of the assembly also like clouds in the sky. If one knows Hum (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and uses it well, the method of use. Thus, knowing those implements as Hum (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) mind, the perfection of non-discrimination, in the manner of dissolving the deity into the deity, and playing in wisdom.