English
Just like the fundamental principle of rainwater, in order to make manifestation meaningful, the intention of the ultimate fruit, the Buddha, will be explained. The content of the text is divided into two parts: a general indication and a detailed explanation. The first part is the general indication: Generally speaking, the path has three characteristics, the last of which is the characteristic of the ultimate fruit, the temporary fruit is the four vidyadharas. And the last of these, the ultimate fruit, the Buddha, is the nature of the fruit itself, as well as the way the intention abides, and the manifestation of the difference between the fruits of the higher and lower vehicles, these three are the bodies of the fruit, appearing as three kinds of meanings, which should be understood as they are through the gateway of detailed explanations of the branches. The detailed explanation is divided into three parts: the nature of the fruit, the way the intention abides, and the difference of the fruit. The first part is divided into two parts: a general indication and a detailed explanation. The first part is the general indication: In this way, there are three meanings in the establishment of the body, the first of which, the nature of the fruit, is to be spoken of: from the point of view of being the support, it is the body, from the point of view of conveying information, it is speech, from the point of view of the profound intention, it is mind, from the point of view of the arising of needs and desires, it is qualities, and from the point of view of acting, it is activity, which is a wonderful and extraordinary dharma, like this, the five, or each of them has five, a total of twenty-five natures that abide. The detailed explanation is divided into two parts: the nature is completely spontaneously accomplished, and the names are separately explained in detail. The first part is divided into three parts: counting, measuring specifically from the perspective of the number of names of the Buddhas, thereby showing the nature as spontaneously accomplished, and straightening. Emaho! It means: it is not coming from somewhere else, but it is amazing and astonishing that the fruit itself manifests. Realizing the true meaning, the reality of what is to be known is manifested as it is, therefore it is called complete. Liberated from all clinging extremes, therefore it is called awakened. The five bodies are spontaneously accomplished, etc., all qualities are complete, therefore it is called vast. The Victorious One is the one who triumphs from the battlefield of samsara, namely the Eleven All-Illuminating Buddhas, and the Buddhas of the five Yoga families, are the lower victors. The victor of victors is the secret mantra Mahayoga Buddha. Maha is the Buddha of the lower vehicle. The god of gods is the nature of great peaceful bliss.
Chinese
成为他者的荣耀，功德圆满无偏，是天中之天，即是佛。殊胜是指通过共同的乘而殊胜。殊胜中的殊胜是：远远超越轮回的痛苦，也远远超越下乘的成佛者。此处，以见解离偏、圆满平等性而成为吉祥普贤。如来是指：因为证悟了如是性所以是逝者。下乘的如来是：十方四时的如来。比这更殊胜的如来是：证悟了轮涅无二，真谛无别，远离行境，因此在如是性中无有来去地逝去。是摩诃无染莲花眼之佛。安乐逝者是：因为没有痛苦的箭镞所以是安乐。通过断除、遮止、清净、转变之门而脱离箭镞，获得自己的果位安乐而逝去，是下部瑜伽以下的安乐逝者。比这更殊胜的安乐逝者是：从烦恼、所知障等等，以及所有执着边解脱后，在安乐大乐的境界中逝去。因为见解离偏，安乐大乐的境界中无有来去显隐地安住，所以是摩诃的安乐逝者。自性任运成就的譬喻是：如同珍宝具有任运成就的功德一样，此处摩诃五身任运成就的佛，具有一切任运成就的功德并且安住。六法珍宝的象征是：珍宝需要用六法来象征说明：需要满足愿望，实现期望，用之不竭，持续不断，没有造作，安住于安乐。如同这个譬喻一样，此处也因为功德圆满无遗，所以需要满足愿望，对于所化众生，应以何种方式调伏就以何种方式说法，满足所化众生的期望，慈悲和事业持续不断，功德用之不竭，利益他者没有造作，安住于佛的果位。像这样，六法珍宝的譬喻象征是：因为圆满了二十五种果法，所以远离了一边的边际。像这样，当二十五种果法显现之时，虽然没有从自生智慧中移动，但也远离了一切众多。因此
English
Becoming the glory of others, the qualities are completely impartial, the god of gods is the Buddha. Superiority means being superior through a common vehicle. The superior of the superior is: far surpassing the suffering of samsara, and also far surpassing the Buddhas of the lower vehicle. Here, with the view of being free from partiality and complete equality, one becomes the glorious Samantabhadra. The Tathagata is: because of realizing suchness, he is the departed one. The lower Tathagatas are: the Tathagatas of the ten directions and four times. The Tathagata who is more superior than that is: realizing that samsara and nirvana are not two, the truth is inseparable, and is free from the realm of action, therefore, in suchness, he departs without coming and going. He is the Buddha of the Maha Immaculate Lotus Eye. The Bliss-Gone is: because there is no pain of suffering, it is bliss. By separating from the arrows through the gates of abandonment, prevention, purification, and transformation, and attaining one's own fruit of bliss and departing, he is the Bliss-Gone of the lower yoga and below. The Bliss-Gone who is even more superior than that is: from afflictions, obscurations of knowledge, etc., and after being liberated from all attachments, he departs in the state of great bliss. Because the view is free from partiality, and there is no coming and going, manifestation and obscuration in the state of great bliss, he is the Maha Bliss-Gone. The example of self-existing accomplishment is: just as a precious jewel has the qualities of self-existing accomplishment, here, the Buddha of the Maha five bodies of self-existing accomplishment, has all the qualities of self-existing accomplishment and abides. The symbol of the six dharmas of the jewel is: the precious jewel needs to be symbolized and explained by the six dharmas: the need to fulfill wishes, to fulfill expectations, to be inexhaustible, to be continuous, to be without fabrication, and to abide in bliss. Just like this example, here too, because the qualities are completely complete, there is a need to fulfill wishes, and for those who need to be tamed, the Dharma is taught in whatever way they need to be tamed, fulfilling the expectations of those who need to be tamed, compassion and activity are continuous, the qualities are inexhaustible, benefiting others is without fabrication, and abiding in the state of Buddhahood. In this way, the symbolic example of the six dharmas of the jewel is: because the twenty-five fruit dharmas are complete, it is free from the edge of oneness. In this way, when the twenty-five fruit dharmas manifest, although it does not move from self-born wisdom, it is also free from all multiplicity. Therefore
Chinese
是具有父母二者的体性。༈。开示无宗派任运成就，正直。一异离之义即是安住于一切胜者之胜者的自性中，是众宗派之实体，由于未成于一方，故远离宗派。以具有二十五种果法之故，是一切之自性。其即是随所化之意乐。其五部显现为与所化相符。然于真实性中，则无有唯为此宗派之决定。若将此等混乱合一而说，则为安乐。其密意是，如卡尔塔，以及如其名。༈。以因缘密意之门而言，佛之名相，正直。身语意功德事业五者，各自亦有五五之差别，以具有二十五种且显现之故。一切明智之主，圆满正等觉之第六佛普贤王如来。其名号之名相为何？以具有垢染之道的三种特征，以及最后的果位特征四种持明之最后的最后。最终以道任运成就持明，于刹那间以金刚喻定摧毁习气之障碍，故远离一切偏执而为佛。以自生之智慧，无有来去地周遍于轮回涅槃之法界中，故称为佛。或以一切智智无有来去地周遍于一切所知，故称为佛。是故称为佛。一切法性于显空无二之自生智慧中，不作造作而任运成就，故为如是性。于如是之性中，无有来去地远离障碍之执着而成熟，故为逝者。或以证悟故，称为如来。如是于法性中，离于戏论之苦，于大乐之性中。远离一切勤作分别之苦。以自他二利圆满之故而逝世，故称为善逝。三时之佛与三界之有情之总集皆无二地成熟于心性中。不舍弃一切轮回涅槃，而于一切中享用并自在，第六大自在即安住于报身中，故为自在。
English
It possesses the nature of both mother and father. ༈. It teaches the spontaneous accomplishment without sectarianism, straightforwardly. The meaning of being separate from one and many is that it abides in the nature of all victors of victors, and it is the substance of all lineages. Because it is not established in one direction, it is separate from lineages. Because it possesses twenty-five qualities of the fruit, it is the nature of all. That itself is according to the inclinations of those to be tamed. Its five families appear to be in accordance with those to be tamed. However, in reality, there is no certainty that it is only this lineage. If these confusions are combined and explained, it is happiness. Its intention is like Karta, and like its name. ༈. In terms of the reasons and intentions, the names of the Buddha, straightforward. The five, namely body, speech, mind, qualities, and activities, each have five distinctions, possessing and appearing as twenty-five. The master of all knowledge, the perfectly complete Buddha, the sixth Samantabhadra. What are the names of his names? With the three characteristics of the defiled path, and at the very end of the four vidyadharas, which are the characteristics of the final fruit. Ultimately, with the path of spontaneous accomplishment vidyadhara, in an instant, with the vajra-like samadhi, the obscurations of habitual tendencies are destroyed, so it is Buddha because it is free from all partiality. With self-born wisdom, without coming and going, pervading the dharmadhatu of samsara and nirvana, it is called Buddha. Or, with omniscient wisdom, without coming and going, pervading all knowable things, it is called Buddha. Therefore, it is called Buddha. All dharmata is spontaneously accomplished without fabrication in the self-born wisdom that is non-dual in appearance and emptiness, so it is Suchness. In that state of Suchness, without coming and going, being free from the attachment of obscurations, it matures, so it is Gone. Or, because of realization, it is called Tathagata. Likewise, in the nature of Dharma, the pain of elaboration is in the nature of great bliss. Free from all the pain of effort and thought. Because the benefit of both self and others is completely fulfilled, it is gone, so it is called Sugata. The collection of Buddhas of the three times and sentient beings of the three realms, all non-dually matured in the nature of mind. Without abandoning all of samsara and nirvana, enjoying and dominating everything, the sixth great sovereign abides in the Sambhogakaya, so it is sovereign.
Chinese
我名为大富。父母的秘密权能，方便与智慧无别，觉性不离不散，故名秘密身。事物轮涅二者的总集，皆安乐受用，故名受用圆满。这些是第六普贤王如来的名号。名号分开而广说有五：身五种，密五种，意五种，功德五种，事业五种。第一种有二：自性身五种，以及其所调伏的眷属五种。第一种有二：略说，近似显示；广说，任运成就的第六胜者，总的形色种姓之主，彼之功德分中，身语意功德事业五者。每一分分开来说，共有二十五种，这是什么呢？认为是仅仅身五种的近似显示。广说有五：略说，法身；广说，超越世间清净者，未超越者轮回诸法，以及三时所摄的一切有法，皆与法性胜义无别一体。胜者法身即是，故于轮涅种种法不滞碍，而于世俗显现，显现之时即胜义中无自性，故为空性。显空无二现前，彼即དྷརྨ་（藏文，梵文天城体，Dharma，法），ཀ་ཡ་（藏文，梵文天城体，Kāya，身），即住于显空无二之法身。现前菩提之身，广说，一切法唯是自明，无有遮蔽而显现，故为现前。彼于任何方皆无执着，故离一切执着边，于觉性之智慧中皆证悟，故为菩提。觉性彼者，无有常与作者而自生，无有遮蔽而自明之大觉性，乃为四身之基，随所化众生如何调伏而自显现，故现前菩提之身乃四身中最殊胜者。如是说者，乃自地之殊胜。报身，广说，下至欲界之最后处地狱，上至圆满正等觉佛陀，地狱等三恶道之痛苦