English
With the voice of Brahma, in three hundred and sixty ways, like the speech of Brahma, it manifests to those fortunate beings who are to be tamed. This manifestation is heard by those who have ears of flesh. With the vajra speech, how to subdue and the retinue that appears to be subdued. The speech of the vajra body is like the sound caused by sound on the surface of a rock, The echo of the rock resounds like a sound, inseparable from emptiness. The retinue sees and hears also by the power of the vajra body itself. The mind is the wisdom of emptiness and great bliss, encompassing the dharmas gathered by both samsara and nirvana, from the root to the subtle branches. Since everything is the great mind, it is the great emptiness that possesses excellent aspects. That wisdom itself, without any sting of elaboration, not falling into the extreme of existence, and also free from the extreme of non-existence. The intention is the supreme mind of great bliss. Like the sky, the mind is inherently clear and empty, it is the wisdom of emptiness. The general and specific characteristics of the dharmas are all inseparable, understanding all dharmas as they are. Without subject and object, because it is clear like a mirror, self-awareness is the most excellent of all perceptions. The supreme mind of non-discrimination is the wisdom like a mirror. Like the five great elements, all the dharmas of samsara and nirvana. Without distinguishing good from bad, without taking or rejecting, knowing equality. The intention is the dharmata equality, unwavering. The supreme mind of great equality is the wisdom of equality. With great compassion, the connection between karma and compassion. And because all dharmas are understood to be non-different from the tathagatagarbha. Like a path, the object to be done and the agent are inseparable, with the four activities. Liberating beings from samsara is the great compassion, it is the wisdom of accomplishment. Dharmata and dharma characteristics, etc., are free from all biases. The self-characteristic and general characteristic of dharmas are inseparable, all dharmas at once. Like a great rainbow appearing in the sky, although each appears distinctly, they are not mixed. Distinctly clear yet inseparable, it is the supreme vajra mind, the wisdom of individual realization. The qualities of the buddha-fields gathered by the ten directions and four times, the entirety of knowable things.
Chinese
那些没有身体束缚的众生，没有自续，觉性是自显现。心性的本体如意宝，以功德不可思议的云彩所庄严。十方所有一切都是佛的刹土，具足功德。以果位的法来彰显伟大的功德，不费力气自然成就，全知是自显现的。所依的宫殿和所取的对境，与执持二取的心，分离的自明觉性，不依赖的本初之神，和有依赖的宫殿，二者无二无别，是诸佛的居所。一切法不舍弃，在自明觉性的智慧中自然圆满的缘故。身以各种珍宝的饰品所庄严，以及大坛城以各种珍宝所庄严。自性心性没有被遮蔽，为了智慧自显光明，那是它的标志。各种颜色是智慧的光芒，向十方自发显现。座垫的功德，力量等果位全部圆满的缘故。座垫十力圆满，有象座，以及狮子无畏座。孔雀具足十自在，马王具足神变的四足，事业四种圆满，是妙音鸟的座垫。五种差别是自显现。事业是为了调伏所化众生而做，如果归纳不同的事业有四种：不寂静和忿怒，以及不悦意和寿命福德衰损。为了这四种，调伏的方法是息增怀诛，四种事业的游舞，平息恶毒之心，诛杀不顺从者，使其悦服和自在，增长寿命福德。像这样，对于任何适合的，都以悦意和相应的方式来调伏。四种事业的差别，对于不同的调伏方法。每一个事业也都是五部自然成就的。金刚萨埵诛法，毗卢遮那寂法，宝生佛增法，无量光佛怀法，以五五的方式来区分，是所化众生的显现。这四种事业，执持息增怀诛四部的分位。第五部业部，五种事业全部自然成就。以四部来调伏，这也是从随顺相应的角度而言，并非所调伏的众生被划分为固定的部类。无论谁，像这样修习，成为最终的法王代表，那样的补特伽罗也是佛陀。在所化众生的显现中啊！
English
Those who are without physical limitations, without self-continuity, awareness is self-manifesting. The essence of mind itself is a wish-fulfilling jewel, adorned with clouds of inconceivable qualities. All without exception in the ten directions are Buddha-fields, possessing qualities. The qualities of greatness through the Dharma of the fruition, effortlessly spontaneously perfected, omniscient is self-manifesting. The support, the palace, and the objects of grasping, the mind that grasps at duality, the self-knowing awareness that is free from them, the unconditioned deity, and the conditioned palace, the two are non-dual, it is the abode of all the Victorious Ones. Since all dharmas are not abandoned, but spontaneously perfected as the wisdom of self-knowing awareness. The body is adorned with various jewels, and the great mandala is adorned with various precious jewels. Since the nature of mind itself is unobscured, wisdom self-manifests clearly, that is its sign. Various colors are the rays of wisdom, self-manifesting in the ten directions. The qualities of the seat, the powers, etc., all the fruits are perfected. The seat is perfected with the ten powers, there is the elephant seat, and likewise the lion's fearless seat. The peacock possesses the ten powers, the horse possesses the four legs of miraculous power, the four activities are perfected, it is the Shangs-shang bird's seat. The five distinctions are self-manifesting. Activities are done for the sake of taming beings, if the different activities are summarized, there are four: non-pacification and wrath, and displeasure and the decline of life and merit. For these four, the methods of taming are pacifying, increasing, magnetizing, and wrathful, the play of the four activities, pacifying the malicious mind, subduing the unruly, making them pleased and under control, increasing life and merit. In this way, whatever is suitable, they tame in accordance with their inclination and agreement. The distinctions of the four actions, for the different methods of taming. Each activity is also spontaneously accomplished by the five families. Vajrasattva's wrathful, Vairochana's peaceful, Ratnasambhava's increasing, Amitabha's magnetizing, dividing in the manner of five each, is the appearance of the beings to be tamed. Those four activities hold the aspects of the four families of pacifying, increasing, magnetizing, and wrathful. The fifth, the karma family, all five activities are spontaneously accomplished. Taming with the four families, that is also from the perspective of agreement and correspondence, it is not that the beings to be tamed are divided into fixed categories. Whoever, having trained in this way, becomes the final representative of the Dharma King, that kind of person is also a Buddha. In the appearance of the beings to be tamed!
Chinese
虽然各自持有五种姓氏的一部分，但从这五种姓氏中，自生五身圆满的第六佛是万物的本质，安住于自身之中。过去和未来出现的诸佛只是权宜之说。所谓佛、佛，第六佛的意旨安住方式，是超越言语、思维和表达的。要略微讲述那位佛的意义，权宜之计是，之前的菩萨和之后的密宗外道所说的成佛，虽然他们认为究竟的实相是空性、离戏、唯一的，并最终获得法身，但因为这不是最终的果位。如同中观宗一样，水融入水中，没有像佛陀的各种传承那样唯一的真谛。如果中观宗之外的其他宗派认为究竟的果位是世俗谛，那也不是最终的，如同唯识宗的基瑜伽一样，没有各自传承的差别，也没有总相和种姓的断绝。那么，如果这样，在这里，掌握了玛哈瑜伽的二谛无别证悟的意义，为了自利法身和他利色身这两个目的，二者是无二的，因为各自无别，并且证悟并最终圆满。因为不容许有和无等一切边见，所以是离边的，因为无处不通达，所以是具足一切边的，以智慧自显现，远离了对自我的执着，在自证的现量中显现。证悟到这种程度，称之为果位佛，很难用语言文字来表达其体性，也很难说和理解它安住于这样一种一异的状态中。唯识宗和外续部的见解，并非是修习同一体性的智慧传承而融入一个传承中，例如，虽然说一堆柴火的火焰，每根柴火的火焰不会混杂在一起，但这只是权宜之计，并非是究竟的意义。如同中观宗一样，认为像水融入水中一样，见解传承融入一个传承中，那也是同样的道理。为了确定意义，以真谛无别的方式，对执着于胜义谛和世俗谛的片面观点进行驳斥，因为清净了宗派和派别的垢染的智慧，并非安住于一个宗派之中，所以。
English
Although each holds a portion of the five lineages, from those five lineages, the sixth Buddha, the spontaneously accomplished five kayas, is the essence of all things, abiding in itself. The Buddhas of the past and future are merely spoken of as expedient. The way the sixth Buddha's intention abides, which is spoken of as Buddha, Buddha, is beyond the limits of words, thoughts, and expressions. To speak of the meaning of that Buddha in a partial way, the expedient meaning is that the previous Bodhisattvas and the later non-Buddhist tantrikas who speak of attaining Buddhahood, although they believe that the ultimate truth is emptiness, free from elaboration, and oneness, and ultimately attain the Dharmakaya, it is not the ultimate fruit. Like the Madhyamaka, like water dissolving into water, there is no such thing as a single truth of the Buddha's various lineages. If other schools besides Madhyamaka believe that the ultimate fruit is the conventional truth, that is not ultimate either. Like Kriya Yoga in the Mind-Only school, there is no separation of individual lineages, nor is there a break in general characteristics and lineages. So, if that is the case, here, mastering the meaning of the inseparability of the two truths of Mahayoga, for the purpose of self-benefit Dharmakaya and other-benefit Rupakaya, the two are non-dual, because they are individually inseparable, and because they are attained and ultimately perfected. Because all extremes such as existence and non-existence are not permissible, it is free from extremes, and because it is unobstructed everywhere, it is complete with all extremes, with wisdom self-appearing, free from all extremes of clinging to self, manifested in the direct perception of self-awareness. Having realized to this extent, it is difficult to express in words the nature of what is called the fruit Buddha, and it is difficult to say and understand that it abides in such a state of oneness and difference. The views of the Mind-Only school and the outer tantras are not the merging of the wisdom lineages that have been practiced on the same essence into one lineage. For example, although it is said that in a pile of firewood, the flames of each piece of wood do not mix together, this is only an expedient meaning, not the definitive meaning. Like the Madhyamaka, believing that the lineage of views merges into one lineage like water dissolving into water, that is the same meaning. In order to ascertain the meaning, by means of the way of the inseparability of truth, refuting the one-sided views of clinging to the ultimate truth and the conventional truth, because the wisdom that has purified the defilements of sectarianism and partisanship does not abide in one sect, therefore.
Chinese
那扎，即是广大的续部，安乐地如是逝去，意不滞于二边，大涅槃及大平等之境。续部中说，从自性中而来，也广说了究竟的续部等。一切法都是世俗谛、胜义谛、平等性之三谛无别，因此，就其真实意义而言，续部是混合而一，不混合而异，各自的续部趋向于一。安住于远离一切名言的状态中。密宗无上大乘第六胜者的名号有：安乐逝、如来、薄伽梵、佛、喜乐大受用等，名号虽然无量。但若简要说明其身，则有本体的差别、方式的差别、名号的差别三种，仅说明数量的差别。请领会经中所说的果位的差别。摩诃的果位是身、语、意、功德、事业五者，且每一者又各自具足五种，自然成就的佛陀。以及乌玛、克里亚瑜伽的三位胜者，即圆满佛陀，各自宗派的论典。成就的究竟是各自所证悟的究竟佛陀，与摩诃有差别，是殊胜的。数量上圆满与不圆满的差别是，乌玛派认为十一俱生智是唯一的，克里亚有三部，金刚持，乌巴有四部，金刚萨埵，瑜伽有五部，报身，摩诃有二十五尊自然成就。本体上，有为法与无为法的差别是，色身，乌玛和外续部等，在所化众生面前显现的只是有为法，而摩诃的第六总持身是无为法的色身。加持显现与不显现的差别，以三种差别引向各自的果位，摩诃引向字母轮之位，以及事业广大与狭小的差别，以三种差别引向下属的自性，摩诃对无偏的所化众生。如此，从四种差别推断，自性的果位就显现了。接下来，是意之安住方式，菩提等四地的胜者们，乌玛派认为是一续。