Chinese
那，那十三位成佛者，智慧界觉性自住的，二界聚合之方便所生，出生之时即显明为我，如是说。总的来说，一切言说，一切也只是名字字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。生灭之时即是五字母，如是说。十八界等一切假立，无实有，俱生大智慧。离缘之心以五种变迁生灭，开悟之时即是五智慧。无二之菩提心，一切舍弃，无有分离，无有显现，显现为殊胜。如是说故。那是菩提心，无二菩提妙生处，如是教敕。三显现，五炽燃，十圆满，是无尽珍宝之宝藏。如是说也是，三界方便之大智慧，顶端三龙安住得见，五蕴之智慧各自明了，日月之界混合引摄平等结合，是无有增减之功德藏。六聚智慧五分一，以方便回遮故从前知晓，去来神变决定授记明了，如言说般听闻，见三地。蕴界处之无漏，元音辅音安乐自性，互相不杂，知晓为一。十六二面具足相，一面具足五智慧，百十嗡嗡等胜于因。如是说故。具足六神通，妙相圆满，如是说，即是功德。从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中生起，融入阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中，如是说。猛烈空行之地的脐间孔穴中，太阳升起，即是无主之种子以方便而生。秘密明点自性之界，如是说。日月混合是秘密明点，即是大自在的功德之源。那获得之方式是什么呢？从虚空界生起云朵，普遍一切，成熟种种，如是说。大手印与自在自性之空行母的空中，以方便贪欲之火融化，菩提心之蕴聚。在顶端旋转凝聚，以方便之结合，逆转因果之时，供养一切空行母，器情相续之事物聚集。一时清净是唯一的果，然而并非呼唤其体性。那些。
English
That, those thirteen Buddhas, the wisdom realm awareness self-abiding, born from the means of the union of two realms, at the very moment of birth, it is clear as self, thus it is said. Generally, all expressions, all are just names, the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A). At the time of arising and ceasing, it is the five letters, thus it is said. All the designations such as the eighteen realms, without reality, co-emergent great wisdom. The mind free from conditions transforms and ceases with the five, at the moment of understanding, it is the five wisdoms. Non-dual Bodhicitta, abandoning all, without separation, without appearance, appearing as supreme. Thus it is said. That is Bodhicitta, the supreme arising place of non-dual Bodhi, thus it is instructed. Three appearing, five blazing, ten fulfilling, it is the inexhaustible treasure of jewels. Thus it is also said, the great wisdom of the means of the three realms, seeing the three dragons abiding at the peak, the wisdom of the five elements is clear individually, the realms of the sun and moon are mixed, drawn, equally joined, it is the treasury of qualities without increase or decrease. Six aggregates, wisdom, five parts as one, by reversing the means, knowing from before, going and coming, miraculous powers, definite prophecy is clear, hearing like speech, seeing the three grounds. Without outflows of aggregates, realms, and places, vowels and consonants, the nature of bliss, not mixed with each other, knowing as one. Sixteen, two faces, possessing signs, one side possessing five wisdoms, hundred ten oṃs etc., surpassing the cause. Thus it is said. Possessing six clairvoyances, perfect with excellent signs, thus it is said, it is qualities. Arising from A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A), merging into A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A), thus it is said. From the navel hole of the place of the fierce Dakini, the sun rises, it is the seed of the masterless born by means. The realm of the secret bindu itself, thus it is said. The mixing of the sun and moon is the secret bindu, it is the source of the qualities of the great self. What is the way to obtain it? From the realm of space, clouds arise, pervading all, ripening various, thus it is said. From the space of the Great Seal and the self-nature of the mistress Dakini, by the fire of the means of desire melting, the heap of Bodhicitta. Rotating and condensing at the peak, by the union of the means, at the time of reversing cause and effect, offering to all Dakinis, the objects of vessel and essence continuum gather. Being purified at once is the only fruit, however, it is not calling its essence. Those.
Chinese
确定只有第五种方法。否则，六处三道在自身位置上，以方便法生起猛火，融化产生乐的中心阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），融入蛇形的秘密明点，是智慧虚空生起之因。大乐续中如雨水般的心，次第安住融入三界地，智慧如树叶般生出果实。如是说。第五之果为何？四十五之中不可思议，加持稀有甚为奇妙，功德不可思议转为宝藏。如是说，自生智聚之身与智慧的状态中，所化众生显现无边，根本身语意无有来去，从自显现中无有减少。以该方便法显现此大奇迹，是无二的供养。因此成办意义，为了显示自性，本初平等秘密坛城界，从界中无有他者智慧明点的状态，智慧界自身是形象神圣幻化的方式，显现者自身无有能作所作而安住。如是说，显现本初任运成就之外相之族，无有边际之大智慧，以平等之界自身，于有境中无有间断，以自性任运成就为一之自性，如二例一般，对于所化众生中的不净者，共同清净者，以及不共清净者，如其所见而显现，仅仅在作用时，因为是因自身，所以是努力而为和无作而为。为何如此？智慧幻化大四十五之义，坛城不可思议任运成就，方便与智慧二者平等而住。如是说，所说的第六智慧自身，无论任何差别，都是自明的自性。四十二尊智慧身，以及三金刚之诸神，是彼等所修之彼等自身之自性。因为无有一与多，所以是所有坛城之自性。因此，二谛无有界限，双运无有分别，以二地之自性，无勤而成办意义是合理的。因此，根本续中说：身之大手印是至高无上的。为了显示同时进入的三道，清净平等三种意义证悟。
English
It is certain that there is only the fifth method. Otherwise, the six places and three paths are in their own positions. By the means of skillful methods, a fierce fire arises, melting and generating the bliss of the center A (Tibetan: ཨ, Devanagari: अ, IAST: a, Literal meaning: A), dissolving into the secret bindu of the serpentine, which is the cause of the arising of wisdom space. From the Great Bliss Tantra, the mind is like a continuous rain, gradually abiding and dissolving into the three realms. Wisdom, like leaves, produces fruit. Thus it is said. What is the fruit of the fifth? In the midst of the forty-five, it is inconceivable. Blessings are rare and exceedingly marvelous, virtues are inconceivable and transformed into treasures. Thus it is said, from the state of spontaneously accomplished aggregates of body and wisdom, the infinite appearances to be tamed are without coming and going from the root body, speech, and mind, and without diminishing from self-appearance. Manifesting this great miracle through that method is a non-dual offering. Therefore, to accomplish the meaning and to show the essence, the primordial equality is the sphere of the secret mandala. From the sphere, there is no other state of wisdom bindu. The wisdom sphere itself is the way of form, sacred illusion. The manifestor itself abides without action or agent. Thus it is said, manifesting the spontaneously accomplished lineage of the outer form from the beginning, the great wisdom without limit is the very sphere of equality. Without interruption in the realm of objects, the essence of spontaneous accomplishment is the one essence, like the two examples. For the impure among the beings to be tamed, the common pure, and the uncommon pure, it appears as it is seen, and only when acting, because it is the cause itself, it is both effort and non-action. Why is that? The meaning of the great forty-five wisdom illusions, the inconceivable spontaneously accomplished mandala, skillful means and wisdom abide equally. Thus it is said, the sixth wisdom itself that is spoken of, no matter what the difference, is only the self-illuminating essence. The forty-two wisdom bodies, and the deities of the three vajras, are the essence of those who practice them. Because there is no one or many, it is the essence of all mandalas. Therefore, the two truths are without limit, and the union is without separation. With the essence of the two grounds, it is reasonable to accomplish the meaning without effort. Therefore, in the root tantra it is said: The great mudra of the body is supreme. In order to show the three paths of simultaneous entry, the realization of the meaning of the three pure equalities.
Chinese
已经做了地观修，通达四种平等之义乃殊胜之境。这是说，最初安住于进入坛城之第一支时，以二理门之三和四，使自性之续成为自明之显现，果实之根本，即第二支见道之体性。那是与大菩提之因有关联之义。无有随其之后自然安住，无有作意之任运自明，乃进入大坛城之所需，是中间之体性。如是二者双运无别之力，乃最后之支和体性，即究竟道，也是所需。以此达到究竟是，因果任运成就汇集于四圆满。五智圆满汇集于身语意。这是说，以前者之数量和后者之定义所成立的是，五智任运成就之智慧，也是三者之自性圆满，以及五身等圆满，以及语圆满，以及意圆满，因为没有不是意圆满之果。何为进入之三摩地？所谓“无著四业入明点”，因为已决断故无所缘。甚至连真实之执着也没有的道，唯是四种修道，即法性大空之门，以及不执彼为对境之大悲空性无相之门，以及自性显为本尊故无有希求果之门，以及觉性显为本尊和受用之差别之门。以彼等方法之次第进入心要菩提，而其他者则是不杂四者而圆满任运进入。五智圆满之行境曼陀罗，具足无著光明坛城圆满。这是说，如是度量之行境如何呢？第六智成为五者之本体是，以心要之义而圆满。彼之体性是远离对境而自明，唯是不可思议任运成就之坛城。为了显示第一体性之所作所为，一切无余自明国王以坛城等同
English
Having practiced earth meditation, realizing the meaning of the four equalities is a supreme state. This means that when initially abiding in the first branch of entering the mandala, the third and fourth of the two logical gates make the continuum of self-nature manifest as self-awareness, the root of the fruit, which is the nature of the second branch, the path of seeing. That is related to the meaning of being the cause of great enlightenment. Without following after that, naturally abiding, without contrived effort, self-illumination is what is needed for entering the great mandala, it is the intermediate nature. Thus, the power of the inseparability of the two is the last branch and nature, which is the ultimate path, and is also needed. Reaching the ultimate with that is: Cause and effect spontaneously accomplished are gathered into four perfections. The five wisdoms are perfected and gathered into body, speech, and mind. This means that what is established by the number of the former and the definition of the latter is: the wisdom of the five spontaneously accomplished wisdoms is also the perfection of the nature of the three, as well as the perfection of the five bodies, and the perfection of speech, and the perfection of mind, because there is no fruit that is not the perfection of mind. What is the samadhi of entering? "The actions of the four non-attachments enter the bindu," because there is no object of focus due to decisiveness. The path that does not even have true clinging is only the four paths of meditation, namely, the gate of the great emptiness of dharmata, and the gate of great compassion, emptiness, and signlessness that does not grasp that as an object, and the gate of not desiring the fruit because self is manifest as deity, and the gate of awareness itself being manifest as deity and the distinctions of enjoyment. By that order of methods, one enters the essence of enlightenment, while the others enter spontaneously and completely without mixing the four. The mandala, the realm of experience of the perfected five wisdoms, is endowed with the complete, unattached, clear light mandala. This means, what is the realm of experience of such measurement? The sixth wisdom becoming the substance of the five is perfected by the meaning of the essence. Its nature is self-illuminating, separate from objects, it is only the inconceivable, spontaneously accomplished mandala. In order to show the actions of the first nature, the all-knowing king of self-awareness equally with the mandala