English
Na's speech is: the nature of reality is free from extremes and partiality, and liberation comes from being shown the symbolic meaning by the guru. The speech of manifest enlightenment, awareness, and blessing is: the blessing of the five wisdoms abiding in oneself and the wisdom of the mind that realizes them being connected, like the sun rising and illuminating everything, awareness arising in all of samsara and nirvana, being shown the symbolic meaning by the guru. The speech of the sambhogakaya's intention and symbolic meaning is: like looking in a mirror and removing any dirt on the face, similarly, by looking at the sambhogakaya, one recognizes the dirt of knowable objects with wisdom, and appearance and emptiness are inseparable, being shown the symbolic meaning by the guru. The speech of the nirmanakaya's words is: like Brahma's one speech being understood in the languages of the six realms, similarly, the nirmanakaya's one speech is endowed with sixty qualities and is understood by each being in accordance with their own understanding. The speech of the vajrakaya, inseparable from sound and emptiness, is like an echo in the mountains. The five minds are: the five wisdoms, namely, emptiness is the dharmadhatu wisdom, which is the mind of the dharmakaya. Clarity is the mirror-like wisdom, which is the mind of manifest enlightenment. The inseparability of clarity and emptiness is the wisdom of equality, which is the mind of the sambhogakaya. Awareness, self-arising, and the spontaneous accomplishment of the two benefits is the all-accomplishing wisdom, which is the mind of the nirmanakaya. The clear and distinct understanding of knowable objects is the discriminating wisdom, which is the mind of the vajrakaya. The five qualities are: in general, the object of perception is pure in its place, and awareness, self-arising, arises in the buddhafield, which is the quality of the buddhafield. Appearances are pure in their place, and awareness, self-arising, is perfected as the spontaneous accomplishment of the nature of the result, which is the quality of the palace. Without abandoning the five desirable qualities, etc., one enjoys them, and because of the spontaneous perfection in the wisdom of self-awareness, adorned with headdresses, etc., is the quality of ornaments. Because compassion is perfected and the nature of reality is unobscured and self-illuminating in wisdom, rays of various colors radiate, which is the quality of rays. The quality of the seat and throne is in accordance with the basis of discussion of common symbols. The five activities are: pacifying, increasing, magnetizing, wrathful, and spontaneous accomplishment, which are in accordance with the occasion of activities. The way of looking at those to be tamed, and being upright. The way the buddhas, who know all knowable objects, look at all sentient beings to be tamed is from the Guhyagarbha Tantra.
Chinese
如是说，不了解二元对立之智慧的俱生无明，以及不仅如此，颠倒执着于所取能取的遍计无明这两种突发性的垢染。从本来清净，智慧与法界无二之自性中，为了调伏的众生不与此相异，境与有境无二的大悲，佛陀的智慧，众生的愿望，心之法性，本体自性一体相连，因此六道众生的前后时期，以及地位高低等等所有应知事物，都因显现而知晓。在无杂乱知晓之时，也从广说中如此说到，不具有境与有境的分别念，不离如实知，不离之同时，佛陀不会不知晓和不见，在不见之时。又从普作续中如是说，譬如镜子显现影像时，如不离镜子一般，如实知不离之同时，各种应知事物各自不同的颜色，以及各种不同的形状，无杂乱地完整显现。大悲的化身显现的方式，以及正直，果位究竟的善逝一切之意之自性，与轮回和实执如此的一切法无别，因自显现之故，以各种化身利益众生之时，譬如苏尔即太阳，旃陀罗即月亮的影像显现在虚空中，以及在所有水器中无碍地显现影像一般，从意法身唯一中不离的同时，显现各种色身而利益众生，而且也没有利益的能作所作的勤作分别的来去。如果存在勤作分别的来去，则会变成具有能取所取，与众生没有差别。无有作为能作的勤作而利益的方式，以及正直，譬如魔术师所变的马象显现，但却空无真实一般，智慧幻化的坛城显现为二色身，从而使众生到达佛陀的果位。
English
Thus it was said: The co-emergent ignorance that does not know the self-nature of non-dual wisdom, and furthermore, the adventitious stains of the imputational ignorance of grasping and fixation, which is the mistaken clinging to duality. From the very beginning, the essence of purity, where wisdom and the expanse are non-dual, since sentient beings to be tamed are not different from this, the great compassion where object and subject are non-dual, the wisdom of the Buddha, the aspirations of sentient beings, and the nature of mind are connected as one essence and self. Therefore, all knowable things, such as the past and future times of the six realms of beings, and high and low positions, are known through manifestation. Even at the time of knowing without confusion, it is said in detail: There is no conceptualization of object and subject, and it does not move from knowing as it is. While not moving, that Buddha does not not know or not see anything. From that very moment of not seeing, again, from the Kunjed Gyalpo Tantra, it is said: For example, when an image appears in a mirror, just as it does not move from the mirror, in the same way, while not moving from knowing as it is, various knowable things, each with different colors and different shapes, appear completely and without confusion. The way in which compassionate manifestations appear, and the straight, the nature of the intention of all the Sugatas who have attained the ultimate fruit, are inseparable from all phenomena such as samsara and clinging to reality, and because they are self-manifesting, at the time of benefiting beings through various manifestations, for example, the images of Surya, the sun, and Chandra, the moon, appear in the sky, and images appear unhindered in all water vessels. While not moving from the single Dharmakaya of intention, various Rupakayas appear and benefit beings, and there is no coming and going of effort and conceptualization of benefiting, doing, and being done. If there were coming and going of effort and conceptualization, it would become one with grasping, and there would be no difference from sentient beings. The way of benefiting without the effort of action and doing, and straight, for example, just as the horses and elephants manifested by a magician appear but are empty of truth and reality, the mandala of wisdom's illusion appears as two form bodies, thereby leading beings to the state of Buddhahood.
Chinese
这样做能达到目的。因此，在适当的时候，成为行事的对象，成为行事的工匠，不执着于所做之物这三者，而是在自性觉知的坛城中行事。认为从密续的观点来看，从一个和多个状态中解脱出来，是不可言说的，这被认为是佛的住所。正直。过去、未来、现在三时次第成佛之时，从能取所取、颠倒妄想的错觉、各种不同的细微和粗大的无明习气中清净，虽然觉性自显的光芒广大。然而，“也”这个词，唯识宗认为，虽然心性的本体是唯一的，但通过修习，智慧变得不同，就像木头的火焰一样。中观宗认为，在法界本体上没有差别的部分上安立，就像水倒入水中一样，认为是相同的。然而，除了不了义的佛之外，不是了义的佛。佛是从原始以来就存在之义显现出来，从执着于法界和智慧的片面性中解脱出来的缘故。从法界的角度来说，一切佛都是相同的，从智慧的角度来说，是不相同的，这种言语和思想是超越的，一切法不混杂而圆满，远离一切能取所取的智慧，是圆满果位的如来佛陀一切的住所。如《广大续》中所说，将该教证在此引用和阐述，也容易理解。这样成佛的时候，就像大海的水和波浪没有区别一样，以各种形象显现，做利益众生的事情，同时法身唯一，不离开自身，二利任运成就，因此成佛。章节的名称。正直。从心滴中产生种子字。没有痛苦的折磨，快乐增长，所以称为逝。证悟的觉性显现为身和智慧，即断除和设立界限，所以称为章节，意思是第四个计数。进入。正直。譬如彩虹出现在天空中一样，使密续《心幻化网》的意义不混杂，鲜明而清晰的窍诀心滴，通过创作这部论著，在讲解密续的意义时，如果像这部论著一样，不了解共同和自身的特征，那么
English
Doing so accomplishes the purpose. Therefore, at the appropriate time, becoming the object of action, becoming the craftsman of action, without clinging to the three things done, but acting in the mandala of self-awareness. Considering that from the perspective of the tantra, liberation from one and many states, which is beyond words and thoughts, is shown as the abode of the Buddha. Straightforward. In the past, future, and present, when one becomes a Buddha in sequence, purified from the perceptions of the apprehended and the apprehender, the illusions of distorted thoughts, and the various subtle and coarse habitual stains of ignorance, although the light of self-manifesting awareness is vast. However, the word "also," the Mind-Only school believes that although the essence of mind is unique, through practice, wisdom becomes different, like the fire of wood. The Madhyamaka school believes that it is established on the part of the essence of the dharmadhatu where there is no difference, and it is considered the same, like pouring water into water. However, apart from the provisional Buddha, it is not the definitive Buddha. The Buddha is the manifestation of the meaning that has existed since the beginning, because it is liberated from clinging to the partiality of the dharmadhatu and wisdom. From the perspective of the dharmadhatu, all Buddhas are the same, and from the perspective of wisdom, they are not the same. This speech and thought are transcendent, and all dharmas are unmixed and complete. The wisdom that is free from all apprehended and apprehender is the abode of all the Tathagata Buddhas of the perfect fruition. As stated in the Extensive Tantra, quoting and elaborating on that scripture here is also easy to understand. When one becomes a Buddha in this way, just as there is no difference between the water and waves of the ocean, various forms appear, doing the work of benefiting beings, while the dharmakaya is unique, without leaving itself, and the two benefits are spontaneously accomplished, thus becoming a Buddha. The name of the chapter. Straightforward. From the heart drop arises the seed syllable. Because there is no torment of suffering and happiness increases, it is called Gone. The awareness of realization manifests as body and wisdom, that is, cutting off and establishing boundaries, so it is called a chapter, meaning the fourth counting. Entering. Straightforward. Just as a rainbow appears in the sky, the key instructions of the heart drop, which make the meaning of the tantra Heart Net of Illusion unmixed, clear and distinct, through composing this treatise, when explaining the meaning of the tantra, if one does not understand the common and self characteristics like this treatise,