Chinese
如同注入水中般融合，从十方四时为了利益一切有情而行，所有佛陀以过去的愿力所成就的果报，事业的坛城，以慈悲降临，完全融入誓言的坛城，为了视其为亲近的佛子，迎请并融入，这是誓言的至高。第三，成就坛城的果报有三：陈述成就生起于心的合理性，指示如何成就它的方法，陈述以该方法成就的果报。第一部分有三点。第一，譬如天界的如意树、如意宝珠以及其他显现为外境之物，从中产生一切 desired things，一切都显现出各自的奇妙和功德。然而，这些不依赖于心，在外境中没有任何真实的实体。因为自己的心安住在阿赖耶识上，福德成熟的果报，稳固的显现，在那里成熟，与那些因缘相遇，才显现出一切desired things的产生。第二，意义是，同样地，心性本身是意义的实相，获得身语意功德事业的坛城，奇妙的神变，奇妙稀有的法，以及暂时的成就，四种事业等等，也不是我向外寻求到达彼岸，或者从其他地方召唤而来。而是这样，外在的器世界是宫殿，内在的精华是本尊和本尊母，自己显现为胜者的身相等等，依靠这些方法，习惯于远离一切戏论的智慧，就在这样的生起次第和圆满次第的状态中，任运成就的智慧坛城自然显现。而且，自性远离戏论的智慧，从法界自性清净的法身状态中，以方便的印契，密集地布置显现色身的坛城，因为是任运成就的智慧的游舞。对于法身的智慧来说，就是色身的智慧游舞的状态中，与所化众生的世间显现相符，化身的智慧的游舞也未曾动摇。
English
Like blending water into water, acting for the benefit of all sentient beings from all directions and times, the fruition of the aspirations of all Buddhas in the past, the mandala of activity, descending with compassion, completely entering the mandala of samaya, and being regarded as a close son, inviting and absorbing is the supreme of samaya. Third, the result of accomplishing the mandala has three aspects: stating the rationality of the accomplishment arising from the mind, showing the method of how to accomplish it, and stating the result accomplished by that method. The first has three parts. First, the example is like the wish-fulfilling tree of the gods, the wish-fulfilling jewel, and other things that appear as external objects, from which all desired things arise, all of which appear with their respective wonders and qualities. However, these do not depend on the mind, and there is no real substance in the external world. Because one's own mind abides in the alaya, the fruit of the maturation of merit, the stable appearance, matures there, and encountering those conditions, the arising of all desired things appears. Second, the meaning is that, similarly, the nature of mind itself is the reality of meaning, obtaining the mandala of body, speech, mind, qualities, and activities, wondrous miracles, wonderful and rare dharmas, and temporary accomplishments, the four activities, etc., is not that I seek outward to reach the other shore, or summon from elsewhere. But like this, the external vessel world is the palace, the inner essence is the deities and consorts, oneself appearing as the body of the Victorious One, etc., relying on these methods, being accustomed to being free from all extremes of elaboration of wisdom, in such a state of generation and completion stages, the spontaneously accomplished wisdom mandala naturally arises. Moreover, the wisdom of self-nature free from elaboration, from the Dharmakaya state of the self-nature purity of the Dharmadhatu, with the skillful mudra, densely arranging the mandala of the Rupakaya as a self-appearance, because it is the play of spontaneously accomplished wisdom. For the wisdom of the Dharmakaya, in the state of the wisdom of the Rupakaya playing, in accordance with the appearance of the world of those to be tamed, the play of the wisdom of the Nirmanakaya also does not waver from it.
Chinese
如水中月般显现而积聚。第三，彼之利益他众之方式是：依于众生之意乐，诸佛现前显现，救护有情脱离痛苦；从庄严密集显现之自显圆满受用之加持力中，向十地菩萨示现自性化身五部佛，或依于大悲和有情自心福德串习之力，如如意宝和如意树之比喻一般，虽未真实成立，却能成办化身之利益有情事业之方式，乃是大悲之光辉自然显现事业之游舞。彼即是智慧之幻化，身语意金刚之自性，对一切法自在而转，故为最胜之君主。第二，指示彼之如何修成之方便是：由不误入歧途之上师善知识所摄受，从中获得甚深灌顶，安住于誓言和律仪，精通修持之口诀，以圆满之精进能够修成，即是圆满完成修成悉地之五种仪轨；修持之处无有障碍且合意，道友具足相且具善缘，生活资具不堕两边且无邪命，悉地之物圆满且无损，誓言之物积聚且可依仗；修成悉地之顺缘资具五者完全具足，以及自之，天之，秘密真言之，念诵之，摄放之如是真如，即是圆满五种明咒支分。总的来说，见解和誓言不退失，特别是修持之顺缘具足，不退失而进入修持，进入后修持时，断除散乱睡眠和懈怠，若精进则迅速成就，不精进则不能成就。第三，宣说以彼方便成就之果，有二：暂时和究竟之果。第一是：以敏锐之根器和精进，三十六宿即六个月，或以中等者十二个月，或以下等者十四个月，或极迟钝者亦以十六个月，成就自在寿命之种姓殊胜者。
English
It accumulates as appearances like the moon in water. Third, the way it benefits others is: according to the inclinations of sentient beings, the Buddhas manifestly appear, saving beings from suffering; from the blessings of the spontaneously appearing perfect enjoyment of the densely arrayed, it shows the ten-bhumi bodhisattvas the five Buddha families of the nature-body, or through the power of compassion and the habitual merit of beings' own minds, like the examples of the wish-fulfilling jewel and the wish-fulfilling tree, even though not truly established, the way it can perform the activities of benefiting beings through the emanation body is that the play of activities naturally arises from the splendor of compassion. That itself is the illusion of wisdom, the nature of body, speech, and mind vajra, and because it wields power over all dharmas, it is the supreme sovereign. Second, the method of how to accomplish that is shown: having been taken by a lama, a virtuous friend who shows the path without error, having received profound empowerment from that, abiding in samaya and vows, being skilled in the instructions for accomplishment, it can be accomplished with perfect diligence, that is, having completely perfected the five rituals for accomplishing siddhis; the place of accomplishment is without obstacles and agreeable, the companions are complete with qualities and have good fortune, the necessities of life do not fall to either extreme and are without wrong livelihood, the substances of siddhis are complete and without deterioration, the substances of samaya are accumulated and reliable; the five conducive conditions for accomplishing siddhis are completely possessed, and the suchness of self, deity, secret mantra, recitation, and absorption, that is, the five limbs of mantra are complete. In general, if the view and samaya are not deteriorated, and in particular, if the conducive conditions for accomplishment are assembled, one enters into accomplishment without deterioration, and having entered, if one abandons distraction, sleep, and laziness and strives diligently, one will quickly accomplish, and if one does not strive, one will not accomplish. Third, there are two ways to express the result of accomplishing with that method: temporary and ultimate results. The first is: with sharp faculties and diligence, thirty-six fortnights, that is, six months, or with medium faculties, twelve months, or with inferior faculties, fourteen months, or even with very dull faculties, sixteen months, one accomplishes the supreme of the lineage who controls life.
Chinese
哦！获得长寿灌顶后，以此为缘起，在延续十六年寿命的年岁或时机成熟时成佛，直至十六世之间，五身自然圆满即是获得。第二，究竟心意的果实自然成就的持明者有三种。在自然密严刹土中，自显现为身和智慧的成就方式；彼者于法界法身刹土中，安住于内明离戏的状态；再次，于所化众生的世间显现为化身的方式。第一种又分为两种，第一种是现前菩提之理：法界自性清净的心性，以无戏论的智慧明点成就的不可破灭者，于彼者上，由忽然生起的遍计执著的垢染于自处清净，获得无尽无生的智慧，于彼法界中无二无别，如水入水般，智慧成为一体的明点显现，即是现前菩提，以及不变金刚、寂静法身、明朗报身和智慧化身五身自然成就，不可思议且无边无际的殊胜。十方四时一切如来之身语意金刚自性与无二无别，现前圆满菩提的殊胜成就即是如此。第二种是刹土如何显现之理：彼时，自然密严刹土自性清净，法界与虚空边际无余遍布，于不可思议的状态中，远离尺度的宫殿，无量之基依于智慧之轮，庄严的形象也是轮之庄严，以及圆满具足的欲妙，十方遍布的盛大乐器之声，五部坛城遍布虚空边际的显现，光明自然成就无余一切不可思议之自性。以智慧之眼见到清净的境地，现前拥有并欢喜作为大享用之基，以及不可言说且无有分别，以广大的语文字集合自然成就利益众生之事。基自然成就的坛城本自成佛，以道三摩地的甚深坛城而明
English
O! Having obtained the longevity empowerment, taking this as the cause, one becomes a Buddha at the age or time when sixteen years of life are extended, and up to sixteen lifetimes, the spontaneous perfection of the five bodies is what is obtained. Secondly, there are three kinds of Vidyadharas in whom the ultimate fruit of mind is spontaneously accomplished. How self-appearance is accomplished as body and wisdom in the spontaneously arranged dense realm. How that same one abides in the realm of the Dharmakaya of the Dhatu, clear within and free from elaboration. Again, how it appears as a Nirmanakaya in the world of those to be tamed. The first has two parts. The first is the way of manifest enlightenment: The very essence of mind, pure by nature, is the indestructible one accomplished by the wisdom bindu free from elaboration of the Buddhas. On that, the suddenly arising stains of complete imputation are purified in their own place, and one attains the wisdom that is without exhaustion or birth. In that Dhatu, non-dual, like water poured into water, the bindu in which wisdom becomes one taste appears, which is manifest enlightenment, and the immutable Vajra, the peaceful Dharmakaya, the clear Sambhogakaya, and the five bodies of the wisdom Nirmanakaya are spontaneously accomplished, which is inconceivable and the supreme of the infinite. The body, speech, and mind of all the Tathagatas of the ten directions and four times are non-dual with the Vajra nature, and it is called the attainment of the supreme accomplishment of manifest and complete enlightenment. The second is how the pure lands appear: At that time, the spontaneously arranged dense realm is pure by nature, pervading the Dhatu of Dharma and the limit of space without remainder, and from that inconceivable state, a palace that is free from measure. The immeasurable ground relies on the wheel of wisdom, and the forms of adornment are also the adornments of the wheel, and the abundance of desirable qualities, and the great assembly of music that is dense in the ten directions. The Mandala of the five families appears pervading the limit of space, luminous and spontaneously accomplished, the very nature of all the inconceivable. Seeing the pure realm with the eyes of wisdom, one manifestly possesses and delights in it as the basis of great enjoyment, and also the spontaneously accomplished benefit of beings arises from the great collection of speech letters that is inexpressible and without limit. The Mandala of the ground, spontaneously accomplished, is enlightened from the beginning, and is clarified by the profound Mandala of Samadhi of the path.
Chinese
播种后，在原始状态中证悟的果实与佛的智慧无别，是自性相符的自显现。第二，那本身在法身界中，以远离显现和戏论的方式安住的方式是：如此显现的刹土，也如满月般融入法身界，因此外境没有显现，而内在的明觉没有止息，这是自性一与多无别的法身。无边无际的真如，一切戏论寂灭的法界中，外显融入而安住的报身部分。诸佛之间也互不相见。极其微细的自生智慧，不在任何地方安住，而于寂灭的法界中显现，是安住的缘故。第三，再次于所化众生的世间显现化身的方式是：从此，于所化众生的世间，以任运成就的事业，对何者应以何种方式调伏，而将明觉智慧显现为化身。又是，慈悲明觉的智慧本身，由于颠倒错乱的邪分别念，使遍计所执的自性，连同二障习气全部清净。所知全部了知的智慧向十方扩展，而智慧也与自性清净的法身功德宝藏无有差别。虽无分别念，利益众生之事却任运成就，因为所化众生的世间和了知一切的智慧二者，从一开始就以任运成就的大悲，将能知与所知联系在一起。因此，在不清净的六道轮回世间中，于过去、现在、未来三时，以智慧之眼观照，并且在遍布天等处所的众生中，与六能仁等无量化身各自的显现相符地显现并成办利益。第三，归纳灌顶的意义是：对于先前所示的殊胜灌顶大乐坛城，或者父母双运，或者用五种颜色的粉末制成的坛城。如果具相的弟子们进入，就能如其所愿地获得如意的成就，与先前他人所获得的相同。如是