English
Therefore, the Buddha who has perfected his power through the path, just as it is, is the Buddha. I prostrate with devotion and reverence to the spontaneously accomplished Victor, the Great Vajra Holder, Samantabhadra, which is the prostration that measures the realization of meaning. For example, beings who take birth in samsara are like those born from the womb who gradually mature, and like those born miraculously who mature all at once. Similarly, through the two paths of gradual and simultaneous, the establishment of the fruit of the fundamental meaning is manifested as it is. In order to make the path meaningful, the ultimate intention of attaining Buddhahood will be explained. Secondly, the text has two parts: first, a brief explanation. In general, the path has three characteristics, the last of which is the characteristic of the ultimate fruit, which is the vidyadharas. And its last, the ultimate way of attaining Buddhahood, is: through the nature of the fruit itself, the way of abiding in intention, and the difference between the fruits of the higher and lower vehicles, these three reveal the meaning of the three establishments of the fruit's body. All of these should be understood as they are through the method of detailed explanation of the branches. Secondly, the detailed explanation has three parts: the nature of the fruit of the six Victors, the way of abiding in intention after obtaining the fruit, and the difference of the fruit. The first has two parts: first, a brief explanation. Thus, the establishment of the body has three meanings, the first of which is to speak about the nature of the fruit, which is the body that supports qualities, the speech that communicates understanding, the mind of profound intention, the qualities that arise from needs and desires, and the actions that accomplish activities, all of which are wonderful and marvelous dharmas. Thus, each of these five also has five, totaling twenty-five natures. Secondly, the detailed explanation has two parts: the nature of inseparable spontaneous accomplishment, and the nature of appearing as distinct varieties. The first has three parts: first, the sixth perfectly complete Buddha, in terms of the category of names, is the way of surpassing the lower Buddhas, the metaphorical meaning of the spontaneously accomplished nature is: Emaho! The excellent fruit of spontaneous accomplishment, which has always existed and is manifest, is truly wonderful! The nature of that intention, free from all partial faults, truly possesses
Chinese
对于无有中显现圆满之义，远离了基础和道路的两种过失，证悟了智慧无边无际而广大，即共同的胜者是：身充满黄金等，是胜过外在魔障者。比那更殊胜的是，此处的胜者是五蕴显现为五部等等，是胜过内在四魔者。共同的本尊，是因的乘通过如所有和外续通过尽所有的习气之障彻底清净。比那更殊胜的是，此处的本尊是在平等性的状态中，习气之障彻底清净。从轮回中超脱的因的乘通过如所有尽所有之智，比那更殊胜的是，此处的圣者在无别平等性中，行境完全清净，故为普贤。共同的如来，是因的乘远离了戏论的八边，事部（梵文天城体：कृ，梵文罗马拟音：kṛ，汉语字面意思：做）的清净四边，瑜伽部无相的如来藏等等成熟而逝去。比那更殊胜的是，此处的如来是无二任运成就平等性的如来藏成熟而逝去。共同的善逝，是因的乘将烦恼调伏为法性，外续转化为本尊而痛苦寂灭，故为善逝。此处比那更殊胜的善逝是将烦恼自在转化为智慧，痛苦寂灭，故为善逝。那最终圆满而逝去，譬如珍宝如意宝般，所需所愿任运成就而安住。那也具备圆满的意，满足希望，无有穷尽，相续不断，没有分别，安住在安乐中，或者说功德上无有损益，意向上无有来往，大悲上无有亲疏的六法，以宝珠象征的第六胜者是：功德无余圆满故所需圆满，满足所化众生的希望，相续不断，无有穷尽，没有自和他人的分别，安住在安乐中，从果的二十五法不混杂显现的层面上，显现为多种，故远离了一的边。从圆满的层面上，自生智慧任运成就，故远离了多的所有边，因此是即一即多二者的自性而具足。
English
For the meaning of manifestly perfecting in non-existence, having parted from the two faults of the ground and the path, enlightened with wisdom spread limitlessly, that is, the common victor is: the body filled with gold, etc., is the one who triumphs over external demons. More superior than that, this victor here is the five aggregates appearing as the five families, etc., is the one who triumphs over the four internal demons. The common deity is that the vehicle of cause, through suchness, and the outer tantra, through however many, the obscurations of latent tendencies are completely purified. More superior than that, this deity here is that in the state of equality, the obscurations of latent tendencies are completely purified. The vehicle of cause that transcends samsara, through suchness and however many knowledges, more superior than that, this noble one here, in indivisible equality, the sphere of activity is completely pure, therefore is Samantabhadra. The common Thus-Gone-One is that the vehicle of cause is parted from the eight extremes of elaboration, the purification of the four extremes by Kriya (Sanskrit Devanagari: कृ, Sanskrit Romanization: kṛ, Chinese literal meaning: to do), and the Thusness of non-characteristics in Yoga, etc., having matured, departs. More superior than that, this Thus-Gone-One here is that the Thusness of non-dual spontaneously accomplished equality, having matured, departs. The common Bliss-Gone-One is that the vehicle of cause tames the afflictions into the nature of reality, and the outer tantra transforms them into deities, and suffering is pacified, therefore is the Bliss-Gone-One. Here, even more superior than that, the Bliss-Gone-One is that the afflictions are freely transformed into wisdom, and suffering is pacified, therefore is the Bliss-Gone-One. That, having reached the ultimate perfection, departs, is like a precious wish-fulfilling jewel, abiding with needs and desires spontaneously accomplished. That also possesses complete intention, fulfills hopes, is inexhaustible, is continuous, is without conception, abides in bliss, or rather, in qualities there is no decrease or increase, in intentions there is no coming or going, in compassion there is no near or far, the six qualities, the sixth victor symbolized by the jewel is: because qualities are completely perfected, needs are fulfilled, fulfilling the hopes of those to be tamed, continuous, inexhaustible, without conceptions of self and other, abiding in bliss, from the perspective of the twenty-five qualities of the result manifesting without mixture, appearing as many kinds, therefore is parted from the extreme of one. From the perspective of complete perfection, self-arisen wisdom is spontaneously accomplished, therefore is parted from all the extremes of many, therefore it possesses the nature of both one and many.
Chinese
哦。第二，虽然本自俱生之族无偏显现，但显示了种姓并非断灭于一个方向。由于第六族是所有种姓的根本，因此远离了单一方向的种姓。具备五身、五语、五意、五功德、五事业，共二十五者，是所有方时刹土诸佛的自性。因此，对于所化众生，随其各自意乐，显现为与其种姓相应的五身等。如果以真实义自性本身的力量来衡量，则唯有此种姓自续，并非成立于一个方向。第三，从各个方面将本自俱生之功德分为名称的类别，即身、语、意、功德、事业五者，各自具备五种差别，共二十五种显现。所有种姓的主宰，圆满正等觉第六佛，名为普贤王如来，其名称的类别是什么呢？三种特征的最后一个，四种果的最后一个，在究竟果位时，由于摧毁了习气的障碍，因此分离了一切偏执，故名为“佛”（སངས་，梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：觉者）。或者，由于自生智慧无有来去地遍及一切所知法，故名为“遍”（རྒྱས་）。由于一切智智无有来去地遍及一切所知，故名为“广大”，因此称为“佛”。法性空明无二的自生智慧，是不作造作的任运自成之如来藏。如实安住于彼之自性中，无有来去地成熟而逝世，故也称为“如来”。同样，由于法性没有戏论的痛苦，处于大乐的自性中，远离一切勤作分别的痛苦，为了圆满自他二利，故名为“善逝”。由于过去、现在、未来三世诸佛和三界一切有情无二无别地成熟于心性中，从而掌控一切轮涅，因此第六大自在是安住于大享用身，故名为“大自在”。秘密主，智慧与境之界无有分离，或者，秘密主金刚与莲花二者无有分离地
English
Oṃ. Secondly, although the spontaneously arisen family appears without partiality, it is shown that the family is not cut off in one direction. Because the sixth family is the basis of all those families, it is separate from the family of one direction. Possessing five bodies, five speech, five minds, five qualities, and five activities, totaling twenty-five, it is the essence of all the victorious ones of the realms of space and time. Therefore, to those to be tamed, according to their individual inclinations, it appears as the five bodies and so on, in accordance with their family. If the power of the true meaning of self-nature itself is taken as supreme, then this family's own lineage alone is not established in one direction. Thirdly, the qualities of the spontaneously accomplished essence are divided into categories of names from each aspect, the five: body, speech, mind, qualities, and activities, each possessing five distinctions, totaling twenty-five, and appearing. What are the categories of names of the master of all families, the perfectly complete Buddha, the sixth Kuntuzangpo? The last of the three characteristics, the last of the four fruits, at the time of the ultimate fruit, because the obscurations of habitual tendencies are destroyed, therefore all partial attachments are separated, hence "Sang" (སངས་, Sanskrit Devanagari: बुद्ध, Sanskrit Romanization: buddha, literal meaning: Awakened One). Or, because self-arisen wisdom pervades all knowable phenomena without coming or going, hence "Gye" (རྒྱས་). Because omniscient wisdom pervades all knowable objects without coming or going, hence "Vast," therefore it is called "Buddha." The self-arisen wisdom of the nature of reality, inseparable from appearance and emptiness, is the uncreated, spontaneously accomplished Suchness. Abiding as it is in that very nature, with no coming or going, maturing and passing away, hence it is also called "Tathagata." Similarly, because the nature of reality has no pain of elaboration, in the very state of great bliss, free from all pain of effort and thought, in order to completely fulfill the benefit of oneself and others, hence it is called "Sugata." Because all the Buddhas of the three times and all sentient beings of the three realms are inseparably matured in the nature of mind, thereby controlling all samsara and nirvana, therefore the sixth Great Empowerment resides in the Great Enjoyment Body, hence it is called "Great Empowerment." Secret Lord, wisdom and the realm of objects are inseparable, or, the secret power, Vajra and Padma, are inseparable
Chinese
通过交合享受快乐，也被称为秘密身。因为不执着于轮回和涅槃二者的享受，所以享受大乐，因此称为享受。这些是第六普贤王如来的名称的类别。第二，不混合的类别分为两种：第一，简略指示。从胜者六种姓的功德部分中，将身、语、意、功德、事业五者各自划分，说出二十五种，这是什么呢？第二，详细解释分为五种：身、语、意、功德、事业各有五种。第一种又分为两种：本体五身，以及由此调伏的五种眷属。第一种又分为五种：第一，法身。超越世间的分辨，以及未超越的轮回的一切法。包含过去、现在、未来三时的一切有法，都与法性胜义无二无别。因为是胜者法身，所以在轮回和涅槃的各种法中不停止，而在世俗中显现之时，胜义中没有自性或本体自成，因此，显现和空性无二的意义显现出来，这即是达磨（藏文：དྷརྨ་，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：法），迦耶（藏文：ཀཱ་ཡ་，梵文天城体：काय，梵文罗马拟音：kāya，汉语字面意思：身），即安住于显现和空性无二的法身。第二，现证菩提身。轮回和涅槃的一切法都显现为自证，因此是现证。远离对它的偏执的一切边，因此是菩提，在自证的智慧中完全觉悟，因此是现证菩提。这个觉性没有原因、条件和作者而自生，没有遮蔽而自明，因此是大智慧。是所有四身的基础，并且为了调伏所化而显现，因此是现证菩提身，是四身中最殊胜的。第三，报身。从最下方的欲界的最末端地狱，向上直到圆满正等觉佛陀之间。地狱等三恶道的痛苦，以及欲界天人的欲妙之乐，以及色界的四禅，以及无色界的四空定，以及声闻的灭尽定和独觉寂灭一味的快乐，以及菩萨的舍地，秘密