English
Since sectarianism cannot be found, it appears as the fruit of how each path becomes intimate. Since there is no shape, color, or form, it appears as how one experiences good and bad things. Since there is no essence, it is free from objects, and appears as complete and unmixed. Since it does not cling to the end and does not stop, it is liberated from one and many. Since it does not coincide with anything and is not used, it is liberated from existence and non-existence. Since it appears in the expanse of perfect, self-arisen wisdom, it does not abandon that itself. Although actions and qualities appear as countless, they are not interrupted. Since the essence is not grasped or named as mind and name, and is not referred to, speech is not used for the unspeakable. Since there is no permanence and it does not change, the essence itself is constant. Since it is not raised by anyone, its nature is clear and unobscured. Since there is no means or support for going, it suppresses the ground of non-differentiation. Since there is no coming and going, it pervades everything, which is the nature of perfection. Since it does not move, it appears as anything. All that appears is one in the self-arisen ocean. Even if there are changes, reversals, generalities, and dances, they do not go beyond the meaning of the essence. Since the essence, the great bindu, is originally free from coming and going, how does that itself appear from the reality of perfection? Since it encompasses everything, it is the path itself. Since it does not abandon anything, it is samsara itself. Since it does not understand delusion, it is sentient beings themselves. And so on, even a single verse is explained as a reason and a partial meaning. In order to enable the practitioner on the path to the essence of enlightenment to reach without reaching. Therefore, the traces of the three times are not mistaken. Since bad things are not used, it appears as its essence. Since it has never been separated, the delusion of non-realization is also it. The one who crosses the inner river is also it itself. It appears as the essence of the ground and the vehicle. Since the essence is non-dual, it is the great Dharmakaya itself. Since it arises spontaneously in any memory and awareness. Since what is to be known is perfect, unmixed, and clear. Since the natural perfect essence is clear and unwavering. Since perfection comes as it is without going. Since there is no competitor. Since it is the nature of the five wonders. Since it appears alone, great and powerful.
Chinese
因为心髓菩提没有君主和压制，因为没有边际，因为思想无法触及它的本质，因为本质难以把握，所以对见者来说是不可见的。因为不会阻止第二个事物“任”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），因为基础、道路和最终的本质不会混淆和改变，因为它是所要成就的最殊胜之物，因为两种执着的刹那没有舍弃和分离，智慧已经成熟于一切法，因为是一切事物存在的所依，因为生起一切事物，所以是母亲。从它产生，所以是父亲。因为持有血统，所以是姐妹。诸如此类，轮回和涅槃的一切法都从如实之性中显现，而不是其他。因为从那个基础显现，所以是父亲。因为是胜者的血统，所以是儿子。因为不依赖于他者而自然产生，所以是自在“任”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之树。因为它在三时中不会改变和断绝，即使缓慢跳跃也是屋顶，即使快速逃跑也无法逃离它。胜者和安住于道者称为“任”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），因为事物被它所持有。因为胜者的功德和轮回的享受“任”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）无尽地显现，因为满足了“任”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的希望，因为在三时中以慈悲成办利益，因为如实之性“任”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的所依融入不改变的自然之中，因为从不可言说中产生一切言说，因为“任”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不混杂，圆满，自性光明，却不被理解，因为是成就和果的基础，因为一切伟大的事业无间断地成办利益，因为到达了“任”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的境地，因为在两种享受中无所执着地享用，因为“任”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的因显现为所用之物，因为欲望的缘起“任”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）圆满，没有要舍弃的行为，因为是心髓本身，因为事物显现为何种状态的特征是不确定的，因为身、手印等不依赖于任何缘起而显现，因为不从其他地方寻求果位，所以是基础，因为从中获得的自性觉知不是从其他地方产生的，因为果本身就是道，成就
English
Because the heart essence of Bodhi has no lord and no suppression, because it is without limit, because the mind cannot touch its essence, because the essence is difficult to grasp, it is invisible to the viewer. Because it does not prevent the second thing "ril" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), because the essence of the base, path, and ultimate is not confused and changed, because it is the most supreme thing to be accomplished, because the moment of the two attachments has not abandoned and separated, wisdom has matured in all dharmas, because it is the basis of all things that exist, because it generates all things, so it is the mother. Because it arises from it, so it is the father. Because it holds the lineage, so it is the sister. Like that, all the dharmas of samsara and nirvana arise from the suchness, not from anything else. Because it appears from that base, so it is the father. Because it is the lineage of the Victorious Ones, so it is the son. Because it arises naturally without depending on others, it is the tree of the self-existing "ril" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Because it does not change or cease in the three times, even if it jumps slowly it is the roof, even if it runs away quickly it cannot go elsewhere. The Victorious One and the one who abides on the path are called "ril" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), because things are held by it. Because the qualities of the Victorious Ones and the enjoyments of samsara appear endlessly as "ril" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), because the hope of "ril" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is fulfilled, because in the three times it accomplishes benefit with compassion, because the basis of suchness "ril" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is integrated into the unchanging nature, because all speech arises from the unspeakable, because "ril" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is unmixed, complete, self-luminous, but not understood, because it is the basis of accomplishment and fruit, because all great deeds continuously accomplish benefit, because it has reached the state of "ril" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), because in the two enjoyments it enjoys without attachment, because the cause of "ril" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) appears as something to be used, because the condition of desire is complete as "ril" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), there is no action to be abandoned, because it is the heart essence itself, because the characteristic of things appearing in any state is uncertain, because body, mudras, etc. appear without depending on any conditions, because the state is not sought from elsewhere, so it is the basis, because the self-awareness obtained from it does not arise from elsewhere, because the fruit itself is the path, accomplishment
Chinese
因为已经完全证悟为大边际，因此，基、道、果完全将心髓菩提显现为无有来去而斩断。所谓的“赐予教言”，是指如实回答问题。所谓的“不从他处生起”，是指已经证悟的四个理由，用来说明其内涵。所谓的“如是如是空性中”，是指心髓菩提大空性的加持。所谓的“彼性即是彼性”，是指意义的心髓也显示为与自性无别。楞伽之主，如是圣士夫，是指法性的意义在智慧中自明，譬如虚空和太阳一般，显示为不混杂且圆满。彼时彼刻，密咒生起的因，是指趋向心髓菩提是获得定解，如同能胜童子和五士夫如实成熟之时，实际上是鲁扎显现之劫的时节。心髓菩提是与三时无碍分离的，无有时节，是调伏对境的强力。之所以提及调伏对境之前的开端，也是为了这个缘故，因为此生起故彼生起，是其对治，如其言辞。汇集于心髓菩提是调伏对境之相，自性于彼处不混杂而圆满。在调伏对境前，于色究竟天安住的那些圣士夫们，有的劝请证悟大菩提，有的劝请显现大神通等，为了调伏鲁扎，能胜童子安住于菩提心髓中，通过五身来劝请，对不同的士夫分别劝请，是普通和特殊的差别，是两者共同之处。劝请从无上菩提最胜自性身成佛中起立，以及降伏，是将士夫和劝请者共同结合。再次，劝请如二十五秘密身舞姿等显现神通，劝请化身圆满神变事业，劝请从报身角度以意和身的作为成办利益，以及法身远离边际的大智慧。
English
Because one has already completely realized oneself as the Great Limit, therefore, the essence of Bodhi, the heart essence, is cut off by appearing without coming or going in the entirety of the base, path, and result. The so-called "bestowal of teachings" refers to answering questions as they are asked. The so-called "not arising from elsewhere" refers to the four reasons for having already attained realization, explaining their meaning. The so-called "thus, thus, from emptiness" refers to the blessings of the great emptiness of the heart essence, Bodhi. The so-called "thatness is indeed thatness" refers to showing that the heart essence of meaning is also inseparable from its essence. Lord of Lanka, thus, noble beings, refers to the meaning of Dharmata being self-illuminating in wisdom, like the sky and the sun, showing it to be unmixed and complete. At that time, at that moment, the cause of the arising of secret mantras, refers to striving for the heart essence, Bodhi, is obtaining certainty, like the time when the Invincible Youth and the five beings ripened as they were. Actually, it is the time of the kalpa when Rudra appears. The heart essence, Bodhi, is inseparable from the three times, without obstruction. There is no time when the object to be tamed is not forceful. The reason for mentioning the preliminary discussion of the object to be tamed is also for this reason, because this arises, therefore that arises, it is the antidote, as the words are. Gathering in the heart essence, Bodhi, is the aspect of the object to be tamed. The essence is complete there, unmixed. In front of the object to be tamed, those who dwell in Akanishta, the noble beings, some encourage the attainment of great Bodhi, some encourage the manifestation of great miracles, etc. In order to tame Rudra, the Invincible Youth dwells in the heart essence of Bodhi, encouraging through the five bodies, and encouraging different beings separately is the difference between general and specific, it becomes both common. Encouraging and commanding to rise from the supreme Bodhi, the most excellent essence body, is to combine the being and the encourager together. Again, encouraging to manifest miracles such as the twenty-five secret body dances, encouraging the Nirmanakaya to complete the activities of miraculous powers, encouraging to accomplish the benefit from the Sambhogakaya's perspective with intention and bodily actions, and the Dharmakaya's great wisdom free from extremes.
Chinese
通过这种方式的劝请，对所化众生的显现是：化现为两种色身，安置在各个所化众生的处所，通过说法来显现，这也成为显现方式的意义。那么，这些的行事方式是什么呢？就像这样，完全清净，超越了假立的佛的言说，各不相同。等等，安住在自性法身中，即使没有所化众生，也是任运自成，对于所化众生来说，以不同的名称而闻名，并且如描述身相圆满的胜者刹土一样，在名称各异的世界的赡部洲中，以胜者的装束来宣说那乘的十种意义，在三十三天和兜率天以及清净的色究竟天中享受圆满，以及化身的殊胜代表白伞，帝释天分别宣说三种法。最后有情的人间等地显现为断绝业续的五种事业，以及秘密身语的莲花和秘密金刚二者相合的上下充满大乐之味，在上下自在地显现的各异处所中，从秘密身明点无二的大乐聚合之身中，无论做什么事业都可以，在人间的各异刹土中，就像安置化身的名号灯一样成办意义，以及像成就一切意义一样的心意在色究竟天成佛，安住在证悟大菩提中，以及他的各异身相在赡部洲的尼连禅河畔的苦行林中安住并进行禅定等等，以及圆满二十种事业和十二种事业等等，以及各自前往金刚座而证悟菩提，以及在草胜城和瓦拉纳西降伏魔众并转法轮，以及仅仅在座上成佛等等显现。