Chinese
第五，名为“觉悟甘露智慧之轮”。为了这些，文字是语言的轮子，这个巨大的文字集合，是佛陀身语意的花环，由文字组成。如是说。然后，第一章等等是容易理解的。方法和智慧喜悦云，菩提心集合，因之轮。所谓方法父和智慧母的日月结合，二者无别，即是菩提心。菩提心喜悦，如虚空云，身体安住，四轮精华等遍布所有脉轮，文字的阿利嘎利集合自显，明点乐空不造作，不离自性而安住，是圆满身和智慧的唯一因，因为自然安住于身体的所有脉和界中。自性是语言的坛城，即是轮。后行者的修持也应与自性语言的坛城相符，因不谬误，从根本咒语中解脱，或者上门的禅定，或者上门或下门，示于母之方法的身，安立于智慧，是方法之缘，殊胜的禅定。如果想知道这条道路会带来什么结果，结果是胜者成熟成就，十二种奇妙名称。不造作即是调伏，金刚坛城显现之誓言。所谓诸佛身语意的印，奇妙，祈愿成为胜者果位的自性，并在自性觉知的显现中成就，是奇妙的。这些是从文字名称集合中产生的四十二尊佛。这些是不造作的。如果说以道来成就，则可说是造作，但文字自性身和智慧的自性，在基础、道、果的三时中无别，不可分割，即是金刚坛城。不超越显现，所以是誓言。不超越意义，不造作不生果的无力，是因缘聚合的巨大力量。所谓不超越，所以是誓言。在圆满的续部中，以自性安住的方法道修持之业，或解脱道的禅定之缘，共同聚集
English
Fifth, it is called "The Wheel of Nectar of Cognition and Wisdom." For these very reasons, letters are the wheel of speech, and this great collection of letters is a garland of the body, speech, and mind of the Buddha, composed of letters. Thus it is said. Then, the first chapter and so on are easy to understand. Method and wisdom, joyful clouds, bodhicitta assembly, the cause is the wheel. That which is called the union of the sun and moon of the father of method and the mother of wisdom, inseparable, is called bodhicitta. The joy of that bodhicitta is like a cloud in the sky, the body abides, the four wheels of essence and so on pervade all the chakras, the self-appearance of the letters in the Ali Kali assembly, the bindu of bliss and emptiness is uncreated, abiding in itself without moving from itself, is the only cause for the complete body and wisdom, because it naturally abides in all the channels and elements of the body. The nature is the mandala of speech, which is the wheel itself. The practitioner of the subsequent practice should also conform to the mandala of the speech of nature, the cause is not mistaken, liberated from the root mantra, or the samadhi of the upper gate, or the upper gate or the lower gate, the body of the method shown to the mother, established in wisdom, is the cause of the method, the extraordinary samadhi alone. If you wonder what result will come from that path, the result is the victorious one, the ripening accomplishment, the twelve wonderful names. Uncreated is itself subdued, the vajra mandala is the vow of manifestation. That which is called the mudra of the body, speech, and mind of the deities, is wonderful, wishing to be the nature of the fruit of the victorious one, and accomplished in the manifestation of self-awareness, is wonderful. These are the forty-two Buddhas arising from the collection of letter names. These are uncreated. If it is said that it is accomplished by the path, then it can be said to be created, but the nature of the letter itself, the nature of the body and wisdom, is inseparable and indivisible in the three times of the ground, path, and fruit, which is the vajra mandala itself. Not transgressing from manifestation, therefore it is a vow. Not transgressing from the meaning, not creating the powerlessness of not producing fruit, is the great power of the assembly of causes and conditions. That which is called not transgressing, therefore it is a vow. In the complete tantra, the work of practicing the method path abiding in itself, or the condition of the samadhi of the path of liberation, is gathered together
Chinese
土地使果实成熟显现，这是在被调伏者面前显现，自身显现即是大威力。成为Ra，所有如来都变成了文字的轮转。这被称为：自性天和自性任运成就的坛城二者所包含的一切，都汇集为四十五个字母。文字的轮转，它们本身就是两个天神坛城的体性。这个意义上，就有了这个词语。文字连贯的轮转被安排，这被称为：文字的连贯是语言的轮转，坛城生起的次第，以及学习的行为。业和“的”是决定的词语，伟大的功德和身语意安住，以及文字的决定词和自性。相和差别四十五种体性，为了不错误地安排显现的各种事物。章节，第四是简略的解释。 然后从文字轮转的云彩排列中，“幻化种种显现”，这被称为：在第四章节中，从三摩地的语言文字轮转云彩排列的力量中，幻化即是天神坛城，以及修习的行为，和共同的成就等三种，为了殊胜显现的成就而说。这被称为：即使在被调伏者面前没有成就，也仅仅显示显现。如是说。因此，为了生起次第的修法，舍弃续部的次第。应当进入口诀的次第，作为混乱的依靠。其中，首先为了显示果位菩提成就之因，导师供养精进证悟明。誓言真言与手印，不毁知晓且具资具。将成就，不具则无义毁。如是说，导师佛陀的意，自性具足的上师金刚阿阍黎真实地，以自己的三门恭敬地做三喜的供养后。应当次第获得利益能力深三灌顶，以及精进修习之前所做的三门行为完全清净，以及之后。如所说般，完全清净的见解证悟那本身在三摩地中明晰，以及五根本和十
English
The earth makes the fruit appear to ripen, this appears in front of those to be tamed, the self-appearance itself is of great power. Becoming Ra, all Tathagatas have become the wheel of letters. This is called: all that is contained by the two mandalas of self-nature deity and self-nature spontaneously accomplished, are gathered into forty-five letters. The wheel of letters, they themselves are the essence of the two divine mandalas. In this meaning, there is this word. The wheel of connected letters is arranged, this is called: the connection of letters is the wheel of speech, the order of the arising of the mandala, and the act of learning. Karma and "of" are the determining words, the great qualities and the abiding in body, speech, and mind, and the determining word and self-nature of letters. Characteristics and the forty-five kinds of distinct entities, in order to arrange without error the various things that appear. Chapter, the fourth is a brief explanation. Then from the arrangement of the clouds of the wheel of letters, "Illusory transformations manifest in various ways," this is called: in the fourth chapter, from the power of the Samadhi's speech, the wheel of letters, and the arrangement of clouds, illusory transformation is the divine mandala, and the act of practice, and the three common accomplishments, etc., are spoken for the sake of the supreme manifestation of accomplishment. This is called: even if it is not accomplished in front of those to be tamed, it only shows the appearance. Thus it is said. Therefore, for the practice of the generation stage, abandoning the order of the tantras. One should enter the order of the oral instructions, as a basis for confusion. Among them, first, in order to show the cause of attaining the fruit of enlightenment, the teacher offers diligence, realization is clear. Vows, mantras, and mudras, not broken, known, and possessing implements. Will be accomplished, without them, it is meaningless destruction. Thus it is said, the intention of the teacher Buddha, the self-natured Lama Vajra Acharya truly, with one's own three doors respectfully making offerings of the three joys. One should obtain in order the empowerments of the three profound benefits and abilities, and the actions of the three doors done before diligent practice are completely purified, and afterwards. As it is said, the completely pure view realizing that itself is clear in Samadhi, and the five roots and ten
Chinese
不违背五种等三百六十种誓言，要完全清净；不违背天尊身大手印，以及五种真言支分，要知晓禅修念诵并与之相应；如果具备三层楼房和歌舞等四种受用资具，就能成就。如果不完全具备而修持，则毫无意义，因此会成为断绝种姓之处，故称之为毁灭。因此，必须圆满成就的那些因素。如是说。第二是为了阐述见解。谁不了解无所缘，其法则不了解法界。如是说。谁是接近的因，即智慧低劣之辈，以及不具备上师口诀的共同助缘者。心性不是任何事物的体性，因为不缘于任何一方，所以不了解其意义。以名言词句所表达的意义，即存在之事物，是心有所缘者，其法则也不了解无为法界。这些就像想要牛奶却不从乳房挤奶，反而从角上挤奶一样。因此，通过畏惧有和无，知晓无所缘。意思是说，在第三品中，已经确定了，具有自性自生智慧者，仅仅是因缘聚合，因此，事物不依赖于使之畏惧的因，而是自然解脱，因此内外事物的堆积，心性从离戏中生起畏惧，因此它自身完全明亮，将无事物安立为空性也感到畏惧。因为心的智慧如下面所说的那样，是本然的无所缘。要知道那个。那个为什么是无所缘呢？无根的心性，非男非女亦非雌雄同体，无相无种姓，无色无形，非处所亦非任何事物，是如是法界智慧。意思是说，没有所依的基础和产生的根源的心性，因为远离外在的因缘，所以是自生的智慧。因为那个有法，本体因本身没有成立，所以与有情的三种相
English
Without violating the three hundred and sixty vows, including the five, one must be completely pure; without violating the great mudra of the deity's body, and knowing and being in accordance with the five branches of mantra, if one possesses the four resources of enjoyment, such as a three-storied house and dance, then one will achieve accomplishment. If one practices without fully possessing them, it is meaningless, and therefore it becomes a place of lineage extinction, hence it is called destruction. Therefore, one must certainly perfect those causes of accomplishment. Thus it is said. Secondly, to explain the view: "Whoever does not know the objectless, does not know the realm of reality through its dharma." It is said that whoever is the proximate cause, whose intelligence is inferior, and whose accompanying condition is not grasped by the guru's instructions. The nature of mind is not the essence of anything, because it does not focus on any one direction, therefore it does not understand its meaning. The meaning expressed by names and words, that which exists, is that which is focused on by the mind, and its nature does not understand the uncompounded realm of reality. These are like wanting milk but not milking the breast, but milking the horn. Therefore, through fearing existence and non-existence, know the objectless. It means that in the third chapter, it has already been established that those who possess the self-arisen wisdom of reality are only the aggregation of causes and conditions, therefore, things do not depend on the cause that makes them fearful, but are naturally liberated, therefore the accumulation of inner and outer things, the nature of mind arises fear from non-proliferation, therefore it itself is completely clear, and even fearing to establish non-things as emptiness. Because the wisdom of the mind is as explained below, it is naturally objectless. Know that. Why is that objectless? The rootless nature of mind is neither male nor female nor hermaphrodite, without characteristics, without lineage, without color, without shape, not a place, nor anything, it is suchness, the realm of reality, wisdom. It means that the nature of mind, which has no basis of support and no root of generation, is the self-born wisdom because it is free from external causes and conditions. Because that dharma, the essence of the subject, is not established itself, therefore, with the three characteristics of sentient beings
Chinese
既非男也非女，亦非雌雄，无相。不像卵生，也不是六道众生的种姓，没有形体的相，颜色形状二者都不是。心性所依赖的对境和法，也不是作为所依赖的根的二处所成立等等，以任何意义上自性从原始以来就没有成立，因为立誓的缘故，不是的即是如是。其自身远离边际，是一切法（０）的生处，故为平等性。其自身唯以觉性而显现，故名如是性与法界。也安立为智慧与二。斯即（０）为此之故。意义即是自性之证悟，于天之坛城中显现四相，并于天修习道之三摩地。以及殊胜方便之手印，三者皆为因，亦不灭绝而显现之故。方便之手印，一切之因。如是说。第三，为了说明如是证悟必须以道修习。诸物自身中无物，分别之自在即是三摩地。如是说。如前于见解之时所说，轮回涅槃之物皆显现为心性，而心性如前所说，唯是不成立，故轮回所摄之物，无论何时亦未曾于一方成立，知晓无有之后，于证悟之义不散乱之自在，即是大舍之三摩地，修习极为重要。第四，为了说明修习之方便。何者如醉象之心，以平等安置而调伏。如是说。何者如前所说，知晓诸物自身无物之后，以证悟而修习。土鸡，迷惑之境，好坏种种无始以来散乱之心，譬如大象为葡萄之酒所醉，造作种种损害一般。调伏彼等之方便，不是无见解之止观一缘之三摩地一般的修习。以见解之义，任何一方皆不成立，于证悟之后修习，智慧不缘，即是平等