English
The way of conduct. Cutting off outflows, practicing the path of seeing, The ten conducts bring about completion. First yoga, outside of oneself, Practicing the way of not clinging to the doer and the done. Second, enjoying the four characteristics. Third, striving in the direction of yoga. Fourth, engaging in the play of yoga. Fifth, enjoying the gatherings of seasons. For the sake of others, with individual yogas, Accomplishing benefits, what need to say about the first ten. Showing and guiding others. The five conducts, desiring to learn and truly holding, In both, engaging in liberation in distraction. The means of control are similar in conduct, But differ by the power of yoga. Likewise, the four actions, the four immeasurables, Also engaging in appropriate times, Distinguished by the power of wisdom and samadhi. For oneself or for others, in conduct, Yoga gradually binds the three doors. The six enjoyments are the order of yoga, Conduct in harmony, self-liberation, others believe and enter. The merit of enjoying happiness itself, Though it is wisdom free from clinging, Yet it combines with the outflows of that which has passed. With the four paths, it transforms into the learning of non-outflow. The merit of hearing and seeing, And the accomplishment of empowerment and yoga, And the activity of offering, the mandala, And all such as giving, are the two accumulations, Distinguished by the aspects of purification and non-attachment, Engaging in the continuous gathering that possesses beginning and end. For oneself, practicing with yoga companions, In all conduct, not allowing decline, That itself is training the mind for the sake of others, Both purposes are fulfilled. That, that, the powerful one of that, After separating from the body of the ripening life, Prophesying whether there is remainder or not, Finally joining with the actual path. The mudra, once shown, also transfers, Like the garuda and the lion. What need to say at the time of the gathering of play? Showing the form of the deity with the mind, The mudra itself becomes clear, In the intermediate of leaving the remainder, Otherwise, it matures into the great mudra. The body of karma vanishes, yoga matures, Naming the part that is not stained, The body of mature wisdom is accomplished. At the time of the net-eye, net-ground, Engaging in the same way in the three places of view, conduct, and transformation, As before, the kind of control of the gathering, Accomplished by holding and training that itself, Though others abide for eons, Yet for oneself, it is completed within sixteen, At that time, in the inconceivable spontaneously accomplished, With the fear of the power of meditation and seeing,
Chinese
离。证悟之因缘力所生，见后二取灭尽身圆满，究竟有余之身成熟故，成就智慧身之自体。为他成熟与化身，获得后于大集地安置。有些从自在种姓中，十六恒常五身圆满。有些从大手印中，转成无上普贤王如来。如四宝之大海中，如酥油灯之照亮般。有些于三种行道之尽头，从任运种姓中现证菩提。智慧自在瑜伽士，于一基学习之无分别者，瑜伽增上无有间隙。不退不转至究竟，周遍无畏皆圆满，功德圆满最后之结合。自他内外之行持，无量等之行持等，虽不沾染然有三垢，为令上下分位清净故，彼即成道之差别。境与智慧有高下，如是神通之行持，虽得四种神变相同，然于三界境与刹土，加持等亦有差别。为自故完全不执着，修习极不动摇之瑜伽，乃以智慧力之行持，令诸地完全增上。彼亦初地与初地，具缘二地之殊胜种姓，第八识与具缘相同，三地与十地具缘相同。意行大海差别胜，以见之障所分故。以见断除示现神变，瑜伽不摇而化现，无勤任运而作神变，此乃以此彼彼所分。彼岸任运成就者，乃第六之补处士夫，真实转动秘密法轮，示现与一切相同之色身，亦示现十二行事业，亦示现别解脱之道，作一切诸事业后，获得不生不死之金刚持。是故具力者此三者，化身报身第六地，虽次第现见听闻，然以一之导师成一故，次第如是再转变，如是虽有大差别，然亦有从其中现证菩提者，乃因与意自在。
English
Separation. Born from the power of causes and conditions for realization, having seen it, the two-fold grasping ceases, and the body is perfected. Because the ultimate remaining body ripens, the wisdom body itself is accomplished. For the sake of others, the ripening and emanation bodies, having been obtained, are placed in the great assembly ground. Some, from the lineage of the sovereign, perfect the five bodies of the sixteen constants. Some, from the Great Seal, transform into the unsurpassed Samantabhadra. Like the light of a butter lamp in the ocean of four jewels. Some, at the end of traversing the three paths, realize perfect enlightenment from the spontaneously arisen lineage. The yogi who possesses the power of wisdom, the non-conceptual one who studies the single ground, the yogi has no opportunity from the benefit of yoga. Non-returning, non-moving, reaching the end, all-encompassing, fearless, completely perfect, and the perfection of skill is called the final union. Self, other, outer, and inner conduct. Conduct such as the immeasurable, although not stained, has three obscurations. In order to purify the upper and lower parts, it becomes a distinction on the path itself. Objects and wisdom have high and low. Likewise, the practice of clairvoyance, although the four miracles are obtained similarly, there are differences in the three realms, objects, fields, blessings, and so on. For oneself, completely without attachment, practice the yoga of extreme immovability. It is the conduct of the power of wisdom that makes all the grounds completely increase. That is also the first and the first, the excellent lineage of the second with equal fortune. The eighth mind is equal in fortune. The third is equal in fortune with the tenth. The ocean of intentional conduct is particularly excellent, because it is divided by the obscuration of view. By seeing, one shows miracles of cutting off. The yogi transforms without moving, and performs miracles without effort. That is divided by that, that, that. That ultimate spontaneously accomplished one is the sixth regent, the son. He turns the secret wheel of the law correctly, showing a form that is consistent with everyone, and also shows the twelve deeds, and also shows the path of individual liberation. Having done all the actions, he obtains the immortal Vajradhara. Therefore, these three powerful ones, the emanation body, the enjoyment body, and the sixth ground, although they are seen and heard in sequence, because they become one as one teacher, they are transformed again in sequence. Even though there is such a great difference, there are also those who realize perfect enlightenment from within, because of the cause and the intention.
Chinese
区分地基后， 像那样没有差别， 因此观为平等。 如是于三种任何一者中， 显现一切智智的， 自性任运成就坛城中， 以智慧天女嬉戏自在， 听到如狮子般的语声， 体验自生智慧之事物。 金刚持具有总集之身， 具足身语意，语圆满者， 为了加持、赐予加持与教导， 五语一切之教尽。 因此是二种黑暗。 瑜伽士以智慧力， 以及获得次第之力摧毁， 秘密智慧离边增长。 从身语意和功德中， 并非其他奇妙之果， 乃是于方便上所显示的智慧。 于如是之状态中生起。 因离行境故无执着， 故以莲花眼亦获得地。 蕴等自性坛城中， 显现大集之地称为。 彼即自生光明， 先前所作智慧上师也。 阿赖耶未作先前所作故， 如是逝往真如也。 六道八续虽各异， 然因无种姓故极一。 任运成就离边，唯一不杂，圆满故， 一切智虽不可思议， 然自证融入真如。 彼即大方便不杂故， 离一与多为一。 自心任运成就离边， 从本初无二分故， 不杂圆满心髓者， 显现相似故一切亦一。 四时心故一切离之， 离能取所取之智慧乃， 如来一切之处所， 因此于彼处一切亦一。 心性本初即法身体， 真如之真如乃， 无量佛陀之宫殿故， 于彼一切安布于彼一。 于有情之时乃六续， 无种姓名与色种姓， 彼亦因此胜者之续， 何有处所转变分执？ 然若一切为一耶？ 处所转变虚妄且变为空边。 所需生起之阿赖耶识， 本初自生任运圆满然， 无相离边无安布之， 轮回涅槃一切实有。 此离思此不如此， 五智慧亦自生之， 五分观察
English
Having divided the ground, Even such that there is no difference, Therefore, it is viewed as equal. Thus, from any of the three, Manifesting the all-knowing wisdom, In the spontaneously accomplished mandala of self-nature, With the playful power of the wisdom goddess, Hearing the voice like a lion's roar, Experiencing the self-arisen wisdom of things. The Vajra Holder has a collective form, Possessing body, speech, and mind, the speech is complete, For the sake of blessing, bestowing blessings, and teaching, The teachings of all five speeches are exhausted. Therefore, it is two kinds of darkness. The yogi, with the power of wisdom, And having conquered the power of obtaining the stages, The secret wisdom expands, free from bias. From body, speech, mind, and qualities, It is not another wondrous fruit, But the wisdom shown in skillful means. It arises in such a state. Because it is free from the field of action, it is without attachment, Therefore, with lotus eyes, one also obtains the ground. In the self-nature mandala of aggregates and so on, The manifested great assembly is called the ground. That itself is self-arisen luminosity, The previously made wisdom guru also. Because the alaya is unmade, previously made, Likewise, passing into Suchness also. Although the six realms and eight continuums are different, Because there is no lineage, it is extremely one. Spontaneously accomplished, free from extremes, uniquely unmixed, because it is complete, Although the all-knowing is inconceivable, Self-awareness merges into Suchness. That itself is great skillful means, unmixed, Separate from one and many, it is one. One's own mind is spontaneously accomplished, free from extremes, Since from the beginning there are no two parts, The unmixed, complete essence, Manifested similarly, therefore everything is also one. Because the four times are mind, everything is separate, The wisdom free from grasping and being grasped is, The abode of all the Thus-Gone Ones, Therefore, in that place, everything is also one. The nature of mind is primordially the Dharmakaya body, The Suchness of Suchness is, Because it is the palace of immeasurable Buddhas, There, everything is arranged, abiding as one. At the time of beings, it is the six continuums, There is no lineage, name, or form lineage, That also, therefore, is the lineage of the Victorious Ones, Where is there a part to be grasped that changes places? But if everything is one, then, The change of place is false and changes to the extreme of emptiness. The alaya consciousness needed to arise, Primordially self-arisen, spontaneously complete, yet, Without characteristics, free from extremes, without arrangement, Samsara, Nirvana, everything is real. This is beyond thought, there is nothing like this, The five wisdoms are also self-arisen, The five parts are examined.
Chinese
没有其他的。 诸佛如珍宝，因为是众生的总相。 五位补处有差别，但圆满正等觉没有。 诸佛与三时法，为我故，为众生故，具总相。 怎能有二分？ 若有，则大自在是虚妄。 如日光之于太阳，或木之于火，本体一而智慧流。 若是各自，则化身也，对一个调伏者，力量存在。 与大菩萨无差别。 迎请来与不来，根本意义与经论相违。 以大悲相连，种姓改变。 因此，如木火之堆，以智慧显示而驱散寒冷。 允许的分支不一定是。 因此，佛亦是佛。 以邪道所证之相清净，不逊于智慧界。 以大悲之关联，安住六道，无余给予。 给予高低一切之形相，无上菩提之身显现。 如同镜子一般，显现各种颜色形状。 一切诸法，皆在菩提心之自性中。 如空中彩虹显现，不相混杂。 因此，无处不在，无所不知。 如如意树和珍宝，不作分别而满足希望。 如日月水与影像，不来不去而显现于一切。 身语意之差别，如何适应而解脱。 以大悲在众生心中播种，平等安住于三时。 引导众生脱离邪道，以断绝五根之精要。 因此，此殊胜之道，大药，愿其简略无边，广大增长。 幻化网道之解说，导师毗玛拉米扎所造圆满。 幻化网道之真实性确定。毗玛拉。
English
There is no other. The Buddhas are like jewels, because they are the general form of all beings. The five replacements have differences, but the perfectly complete Buddhas do not. All the Buddhas and the Dharma of the three times, for my sake, for the sake of all beings, have a general form. How can there be two parts? If there are, then the great self is false. Like the sun's rays to the sun, or wood to fire, the essence is one, but the wisdom flows. If they are separate, then even the incarnations, for one to be tamed, the power exists. There is no difference from a great Bodhisattva. Inviting to come and not come, the fundamental meaning contradicts all scriptures and reason. With great compassion connected, the lineage changes. Therefore, like a pile of wood and fire, wisdom is shown to drive away the cold. Permitted branches are not necessarily. Therefore, Buddha is also Buddha. The signs realized by the wrong path are pure, and not inferior to the realm of wisdom. With the connection of great compassion, dwelling in the six realms, giving without remainder. Giving the form of all high and low, the supreme Bodhi body appears. Like a mirror, various colors and shapes appear. All phenomena, all without exception, are in the nature of the heart of Bodhi. Like a rainbow appearing in the sky, not mixed. Therefore, nowhere is not known, all is known. Like the wish-fulfilling tree and jewels, without discrimination, fulfilling hopes. Like the sun, moon, water, and reflections, without coming or going, appearing to all. The differences of body, speech, and mind, how to adapt and liberate. With great compassion, sowing seeds in the minds of beings, dwelling equally in the three times. Guiding beings away from the wrong path, with the essence of cutting off the five senses. Therefore, this supreme path, great medicine, may it be concise and boundless, and greatly increase. The explanation of the path of the magical illusion net, completed by the teacher Vimalamitra. The truth of the path of the magical illusion net is certain. Vimala.