English
Therefore, the vajra is the third truth itself. The teacher who manifests this truth as the direct perception of self-awareness, having eliminated the distinction between large and small of two objects, non-grasping is the greatest enjoyment. That the body dwells there is to honor the wishes of those to be tamed. What is the nature of the teacher? Abiding in the realm of the Sugata, which is suchness itself. Being equal to all Buddhas of the four times is called "Ubh." The sixth Victor abiding in the nature of the equal realm is abiding in the common form of the Buddhas of the four times. One might wonder, from where does the blessing of compassion arise? To show that the blessing arises from this, everything is contained within the clear light mandala, arising from the Vajradhara of body, speech, and mind. It means that the self-arisen wisdom, the nature mandala, is manifested, abiding in the characteristic of the wheel of inexhaustible adornments, emptiness without coming or going, everything appears. To show the extent of its realm, the realm of activity is unseizable, words cannot exhaust it, naturally appearing in various forms of phenomena, because the object and consciousness are non-dual. No fault can be found, and words are difficult to express. For whom? By the power of compassion, residing from the time of the six realms of existence. It means that the teacher, accomplished by the power of immovability and vastness, enters into the respective places of sentient beings, without the four times, the dependent and the depended upon, listen to this upright meaning. One might wonder, what is its name? Knowing the realm of equality between that and selflessness, it is called "Vajra Holder Who Accomplishes the Meaning of Equality." It means that having liberated from the two graspings, the great wisdom without acceptance or rejection is manifested, because the task has been completed. As the nature of the fifth Vajra, although appearing to those to be tamed as possessing the vajra, there is no fault of alternating. This is named from the meaning of the name. How is that? The non-conceptual Bodhi Vajra Body. It means that the great wisdom naturally liberated from the distinctions of the three non-conceptualities, because there is no object, and the essence cannot be found. Therefore, it is also considered to be non-conceptual itself. This is the vajra of the first actor, because it is the fundamental basis. To show its intention and exact meaning, with the supreme wisdom, the letter "Ma" is completely gathered, the Sugata appears without abiding in equality.
Chinese
无论如何观察，自显现都超越了无所缘的见地。由于无法把握其自性，因此显现了无取舍的法界，从而达到了无所去的境界。因此，“如来”和“善逝”这两个词语是确定的。不阻止其他人解释为收集者。有人认为，诸佛的意趣是哪条道路的境界？不杂染大方便的解脱，无所缘的善逝即是法界，已领会于心。方便与智慧即是法界，是殊胜中的殊胜。由于自然圆满，无需勤作，觉性显现为一切。因为它不像瞎子摸索，所以为了从边见中解脱，显现为无境。因此，显现与空性无二无别，是见地的顶峰。这是断除十四种戏论的伟大宗义，因此说“十方四时，从法界到边际”。然而，由于它不是来自他者，因此自明觉王将证悟。如是说，具有敏锐智慧的人将证悟二谛无别。有些人从相续中希求，现在说“不是境界”等，经文已经阐明了。已经讲述了自身对自身的陈述。这是金刚秘密之语。如是说，这也是从代表自性见解的词语中提取出来的。在《幻化网续》中说：“从无始无终之时起，收集金刚持的秘密，通过业和慈悲的联系，在伟大的塔玛中显现秘密之语。”为了指示章节的名称，冠以“方便网之章”之名，意为在宫殿中升起的方法众多且相互关联。为了通过收集其他体系的方式进行展示，具有殊胜智慧，在明亮的状态中宣讲，慈悲的加持散发出各种光芒，一切善逝生起之处，如意宝珍贵无比，具有光芒。这是因为，具有一切智智的诸佛二身的差别，无有混杂，和谐地显现，圆满的居所，自明觉性，远离能取所取。因此，在道路的觉性中，没有损减，在宫殿中禅修时，会自然显现。然而，并非不希望成为果位本身。另一方面，在《幻化网海》中说：‘像芥子涂抹，无有戏论之相，如莲花’
English
In any case, self-clarity upon observation is superior to the view of non-objectification. Since its essence cannot be grasped, the realm of non-acceptance and rejection is manifested, thereby reaching the state of going without going. Therefore, the words "Tathagata" and "Sugata" are definitive. It is not prevented that others also explain it as a collector. Someone might wonder, whose realm is the intention of the Buddhas? The liberation of great means, unmixed, the Sugata without objectification is the realm, comprehended in the heart. Means and wisdom are the realm, the supreme of the supreme. Because of spontaneous perfection, without effort, awareness appears as anything. Since it is not like a blind person groping, in order to be liberated from extremes, it is manifested as without an object. Therefore, the inseparability of appearance and emptiness is the pinnacle of view. This is the great tenet that cuts off the fourteen elaborations, therefore it is said, "The ten directions and four times, from the realm to the limit." However, since it is not from another, the great king of self-awareness will realize it. Thus it is said, a person with sharp intelligence will see the inseparability of the two truths. Some desire it from the continuum, now saying "it is not an object" etc., the scriptures have clarified it. The statement of oneself to oneself has been explained. This is the vajra secret word. Thus it is said, this is also extracted from the words representing the nature of seeing. In the Mayajala Tantra, it is said, "From the time without beginning or end, collect the secrets of Vajradhara, through the connection of karma and compassion, in the great Trama, secret words appear." In order to indicate the name of the chapter, it is titled "Chapter of the Net of Means," meaning that the methods of rising in the palace are many and interconnected. In order to show by way of collecting other systems, possessing supreme wisdom, expounding in a clear state, the blessings of compassion radiate various lights, the place where all Sugatas arise, the wish-fulfilling jewel is incomparably precious, possessing radiance. This is because the distinctions of the two bodies of the Buddhas, possessing all-knowing wisdom, are unmixed, harmoniously appearing, the complete abode, self-awareness, is free from grasping and being grasped. Therefore, in the awareness of the path, there is no decrease, when meditating in the palace, it will naturally appear. However, it is not that one does not desire to be the fruit itself. On the other hand, in the Ocean of Illusion, it is said: 'Like mustard seed smeared, without the aspect of elaboration, like a lotus.'
Chinese
莲花有八瓣，其本身是三层座垫，具有无次第的八解脱，在四解脱门上，与四印圆满相应。达摩达雅的外围，为了方形的扩展，有三层等八门，为了圆满，是秘密之处。如是说。坛城也应如此建造，这是指禅定的坛城，显示了与收摄的权能不一致。第五品之眼部的详细解释完毕。为了显示事业，第六品之眼部将详细解说。其中，所谓“如来薄伽梵”等，应与“说此”相连。因为为了何种必要，才示现以基础事业成办事情的意旨呢？为了显示慈悲火供的譬喻意义，如虚空的中央，如意云团显现，种种生起，光芒四射，如譬喻的虚空云雨，如庄稼一般，以加持清净所化众生的业障，为了成就而说。为了显示智慧火供，是焚烧三有的火焰，心中的智慧如火燃烧。所谓三有之木，以自心生起的智慧，以证悟的智慧，无有对治地清净了。为了显示禅定火供，在最初的根基的坛城中，将行境事物聚集后，清晰明亮地寂灭于光明中。所谓智慧的根基，是了知智慧之神清晰显现的八种智慧和境，在那本身中显现，无有差别，本体不动的自明觉性，以无生大光明离于实执，以证悟自显现的事物来清净行境，成为决定词，一切讲说也应如此运用。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），是指自明觉性无生为一。从寂灭法界中印炽燃，是指以渐次或顿时的无分别状态中，生起为本尊，因此清净了行境。这是殊胜禅定的火供，是无有轮换的唯一。为了慈悲的稳固，所谓慈悲的加持甚大，是种种方便的五种事业。
English
The lotus has eight petals, and it itself is a three-tiered seat, endowed with eight liberations without sequence. On the four gates of liberation, it is perfectly endowed with four seals. Outside the enclosure of Darmodaya, for the sake of expanding the square shape, there are eight gates including the three tiers, and for the sake of perfection, it is a secret place. Thus it is said. The mandala should also be constructed in this way, which refers to the mandala of samadhi, showing that it is inconsistent with the power of gathering. The detailed explanation of the eye of the fifth chapter is completed. In order to show the activity, the eye of the sixth chapter will be explained in detail. Among them, the so-called "Tathagata Bhagavan" etc., should be connected to "say this". Because for what necessity does it appear to dwell in the intention of accomplishing things with the basic activity? In order to show the metaphorical meaning of the compassion homa, like the center of the sky, wish-fulfilling clouds appear, all kinds arise, and light radiates, like the clouds and rain of the metaphorical sky, like crops, purifying the obscurations of the beings to be tamed with blessings, it is said for the sake of accomplishment. In order to show the wisdom homa, it is the fire that burns the three realms, and the wisdom of the mind blazes like fire. The so-called wood of the three realms is purified without opposition by the wisdom of realizing the wisdom arising from one's own mind. In order to show the samadhi homa, in the mandala of the first basis, after gathering the objects of the field of activity, it is clearly and brightly pacified into light. The so-called basis of wisdom is the eight wisdoms that know the clear manifestation of the deity of wisdom, and the realm is clear in itself, without difference, the self-luminous awareness that does not move in essence, because it is free from substantial grasping by the great unborn, purifying the field of activity by realizing the self-manifesting things, it becomes a definitive term, and all explanations should be applied in this way. A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal meaning: A) refers to the self-luminous awareness being one without birth. From the realm of pacification, the seal blazes, which means that by generating as a deity from a gradual or sudden non-conceptual state, the field of activity is purified. This is the homa of supreme samadhi, the only one without alternation. For the sake of the stability of compassion, the so-called great blessing of compassion is the five activities of various methods.
Chinese
真是太奇妙了，大智慧本身显现。 说了心间的文字，不费力气地无意义地阻止， 这是真谛与俗谛无分别，从心中涌出的。 喜悦是不用费力就能成就的，安住在广大的喜悦中。 因此，也说了断裂的文字。 以药物精华净化毒素， 清除内外污垢， 以二无我来消除。 这句是智慧的吽字之后，如同例子一样，能取所取和二我本来就没有，一切都是我的，从我是所有一切的意义上来说，在清净的处所，因为没有分离任何东西，所以对于不舍弃相的宗派，要知道不应该执着于此，这才是没有错误的。 想知道意义的体性是什么，如同太阳升起的光芒一样，显现和不显现二者没有差别。 如同太阳升起的光芒一样，从根本上解脱了二边。 修习它就是，如是平等性智，将一切都融入胜者的净土。 意思是，像那样理解了，以无二的见解作为行为的领域，要习惯于一切都显现在平等的法界中。 十方的三种法，从一开始就投入其中，没有执着显现的差别，在自明中显现，因此摧毁了事物。一切都是智慧的整体，只有忿怒尊，因为没有混杂，完全圆满，所以非常广大。 四种分别念不可得，转为法界，智慧母的体性融入法界，意思是，凡是常断我相的体性，不舍弃其自性，自性远离四边，因此在体性无处可得的生处显现，对于自性的忿怒母来说，没有四种颠倒。
English
It is truly wonderful, the great wisdom itself appears. Having spoken the letters of the heart, to prevent aimlessly without effort, This is the inseparability of the two truths, emerging from the mind. Joy is the great joy that is achieved without effort, abiding in it. Therefore, the letter of severance is also spoken. Purifying poison with the essence of medicine, Cleansing the inner and outer impurities, Eliminating with the two selflessnesses. This is after the Hum of wisdom, just as in the example, the grasper and the grasped and the two selves are originally non-existent, everything is mine, from the meaning of I am all, in the pure place, because nothing is separated, so for the tenet that does not abandon the signs, one should know that one should not cling to this, this is without error. Wondering what the nature of the meaning is like, like the light of the rising sun, there is no difference between appearing and not appearing. Like the light of the rising sun, it is clear that the two extremes are liberated from the root. Meditating on it is, thus the wisdom of equality, joining everything into the pure land of the victors. Meaning, understanding it that way, with the non-dual view as the field of activity, one should become accustomed to everything appearing in the equal realm of reality. The three dharmas of the ten directions, from the beginning, are invested in it, without the difference of clinging appearances, appearing in self-awareness, therefore destroying things. Everything is the entirety of wisdom, only the wrathful one, because it is unmixed, completely perfect, so it is very vast. The four thoughts are unobtainable, transformed into the realm of reality, the nature of the wisdom mother dissolves into the realm of reality, meaning, whatever is the nature of permanence, annihilation, self, and signs, without abandoning its self-nature, the self-nature is separated from the four extremes, therefore it appears in the place of origin where the nature is unobtainable, for the self-nature wrathful mother, there are no four inversions.