English
All of these are the essence of Bodhicitta. Therefore, "How many are the realms of those to be tamed?" etc., is for the sake of the different thoughts of the trainees, whether superior, middling, or inferior, and how many doors of teachings are in accordance with their respective dispositions. Because it is naturally accomplished in this way, it is able to appear. Therefore, even if this kind of tantra appears in any way, in essence, it is the blessing of the one and only teacher that appears. This vast and wonderful Dharma is the supreme oral transmission. These are saying that the tantra with seven greatnesses, in order to make the trainees understand the meaning and the specialty of the words, gathers all intentions in the mirror of Dharma, which is the essence of proclaiming the teachings of Sutra and Tantra, and is the word that manifests Bodhicitta as it is, without any addition or subtraction. What is the reason for being called supreme? "The Suchness of reality" etc., is saying that the essence of Bodhicitta is the root cause of all the teachings arising from this tantra, because it has the greatness of being the source of all teachings. The reason for this profound gathering is, "The reason for this profound gathering is," meaning that in this gathering tantra, which is difficult to measure the depth of meaning and words, by realizing this tantra, one can perfectly accomplish all Buddhas, therefore it is the mother of all Sugatas. "Manifesting various forms" etc., is saying that it does not hinder the manifestation of the body and qualities of the Buddhas, therefore it is Vairochana. The essence is free from antidotes, and there is no wavering in the heart, therefore it is Vajrasattva. The voice of the Buddhas is far-reaching and clearly manifested, therefore it is Amitabha. The source of qualities such as names, marks, and accomplishments appears as it is, therefore it is Ratnasambhava. The benefit of those to be tamed is fulfilled without seeking, therefore it is Amoghasiddhi or subduing the Maras. The karma and essence of self-born wisdom is Vajra, which is the root of all wisdom, and from that root, the blessing of the five wisdoms manifests, because of the self-born and the six, the lineage also corresponds accordingly, therefore, the mother of the Buddhas also appears as an object in the example of maturation. Inconceivable, immeasurable, countless eighty-four thousand Dharma doors, etc., in short, with the power of subduing afflictions, it shows eighty thousand.
Chinese
我虽名为扎巴，但此为毫不错谬、确定的法脉，即殊胜真实秘密之乘。于此，对于根器不定、未证悟者而言，如同宰杀牛羊般徒劳的入门方式也很多。若与此相遇，则胜过仅有此唯一的经部入门，因此，从各方面比较而修习也至关重要。《言说与开示的种种名相》等，文字本身并非意义，而是通过象征来证悟重大意义的明灯一般。因此，实物自性觉知本身即是密咒之故，于实物上授记，所知即是彼本身。 《彼等彼性自解脱》等，以追求来聚集即是实物。彼等在如是性中，不作而解脱，自性不缘即是实物彼本身秘密之义。彼如何，如是觉知本身即是佛，因此，于彼行境，实物大乐之界中显现，不执持或特意追求彼心髓本身。因此，于自性觉知大乐中，自性大乐不摄持而圆满智慧于半时中显现。《无余一切明点聚》等，轮回与涅槃一切皆因菩提心之印记，未成就者亦无可成就，故离勤作，于因与果无先后。因此，不随顺自己如是之分别念，亦不执持，彼本身即是自性，故无所缘。 《因与果之分别念》等，从如是性中偏离的愚昧无明者，以因成立而分别，于果执持，彼等道，虽无自之分别念，然由显现之幻化力，于因果无别中见为各异，故未从错谬分别念中解脱。因此，于任何亦不依赖之大智慧，于三时中广大周遍显现。于未曾造作、未曾混杂之自性或自性中，不缘而修持。 《一切菩提心》等，彼等实物法性中无所作，故彼本身即是现证之造作念。
English
Although I am known as Drakpa, this is the unmistaken and certain Dharma lineage, namely the supreme vehicle of reality's secret. Here, for those whose lineage is uncertain and who have not realized it, there are many entrances that are as futile as slaughtering cattle and sheep. If one encounters this, it surpasses the single entrance of the Sutra, so it is crucial to practice by comparing it in every way. "All the various terms of speech and teachings," etc., the words themselves are not the meaning, but like a lamp that enables the realization of great meaning through symbols. Therefore, the self-awareness of the entity itself is the secret mantra, so by prophesying on the entity, what is to be known is that itself. "Those themselves are liberated in their own state," etc., gathering by striving is the entity. Those are liberated without being made into suchness, the non-objectification of essence is the secret meaning of the entity itself. As it is, so is awareness itself the Buddha, therefore, in that realm of experience, the entity is clear in the expanse of great bliss, without holding or deliberately seeking that essence itself. Therefore, in the great bliss of self-awareness, perfect wisdom is revealed in half a moment without the great bliss of nature being gathered. "All without exception, a mass of bindus," etc., all of samsara and nirvana are sealed by the seal of bodhicitta, so there is nothing to be accomplished by the unaccomplished, so it is free from effort, and there is no before or after in cause and effect. Therefore, one does not follow one's own mind as it is, nor does one hold on to it, because that itself is the nature and there is no object of focus. "With the concept of cause and effect," etc., those with deluded minds who deviate from suchness, conceptualize that it is established by cause and hold on to the result, so those paths, although there is no self-concept, by the power of the illusion of appearance, see cause and effect as separate in what is inseparable, so they are not liberated from erroneous concepts. Therefore, the great wisdom that is not dependent on anything, appears greatly and pervasively in the three times. In the nature or essence that has never been made or corrupted, one practices without objectifying. "All bodhicitta essence," etc., in those entity dharmata, there is nothing to do, so that itself is the conceptual thought of manifesting it.
Chinese
没有也是大安住，因此这样教导啊！“显有轮回的传承也”，等等。那为什么呢？无论在轮回中如何寻觅，也无法从那个意义本身之外到来，而且即使游历诸佛刹土，也无法超越精华的意义。 “即使创造无量诸佛身”，等等，即使创造出圆满的佛身，也无法比那个空性本身更多更粗大，无论显现多少痛苦的众生，也不会更少更微小。那些意义是怎样的呢？“四生五续中，无论显现什么，都是佛陀本身，是智慧身”，等等，五续四生本身成就为原始法身大光明中，没有二取对境的显现，安住于大乐的自性中，因为没有生老病死迁变的缘故，远离增减。 “无为之坛城三”，等等，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、穆（藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）、嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）的三种意义显现为三坛城，因为不是立即由道所造作，所以已经获得，也是这样。“安住于此修持中”，等等，无论谁了知没有什么可修持，也无论谁不追求任何意义，就是安住于大修持中，那被称为大方便，因为是道的顶峰。那是特殊的行为，这样确定之后，也不会阻止努力的边际，因为对所作没有执着，所以不会从大意义中退失。“诸佛之精华本身”，等等，无论谁变得比魔军更强大，具有圆满的果实自然成就，自显现就是五种：经部、身、语、意、功德、事业，那些大稀有是从如是性中无生而显现的。“诸佛大海之母”，等等，因此能生出圆满的佛陀。因此，从圆满大乐中显现受用、化身。根本大平等性之智慧安住于远离一切边际的自性中，为了继承佛陀血脉的伟大有情众生的利益，以那个意义本身的力量，自己向自己开示被称为导师。
English
Even non-existence is the great abiding, therefore it is taught like that! "Also the lineage of appearance and existence, samsara," etc. Why is that? No matter how much one searches in samsara, it will not come from other than that very meaning, and even if one travels through the Buddha fields, it will not surpass the meaning of the essence. "Even creating immeasurable Buddha bodies," etc., even if one creates and accomplishes the complete Buddha body, it is not more or coarser than that very emptiness, and no matter how many suffering beings appear, they are not fewer or subtler. What are those meanings like? "Whatever appears in the four births and five lineages is the Buddha himself, the wisdom body," etc., the five lineages and four births themselves are accomplished as the great primordial Dharmakaya, without the appearance of dualistic objects. Abiding in the nature of great bliss, because there is no birth, death, change, or transformation, it is free from increase and decrease. "The three circles of no action," etc., the three meanings of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Mūṃ (藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆), and Oṃ (藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) that appear as the three circles, because they are not immediately made by the path, they are already attained, and it is also like that. "Whoever abides in this practice," etc., whoever knows that there is nothing to practice, and whoever does not seek any meaning, is abiding in the great practice, that is called the great method, because it is the peak of the path. That is a special action, and having decided like that, it will not prevent even the limit of effort, because there is no grasping to what has been done, therefore one will not fall away from the great meaning. "The very essence of all Buddhas," etc., whoever has become greater than the army of demons, possessing the complete fruit naturally accomplished, self-appearance is the five: Sutra, body, speech, mind, qualities, and activities, those great wonders arise without coming from what is as it is. "The mother of the oceans of Buddhas," etc., therefore it causes the complete Buddha to be born. Therefore, enjoyment and manifestation appear from the great expanse of completeness. The great root, the wisdom of suchness, abides in the nature of being free from all extremes, for the sake of the great beings who inherit the lineage of the Buddhas, by the power of that very meaning, one teaches oneself to oneself, which is called the teacher. "Peaceful abiding, non-thought, all-pervading space," etc., the sky as it is, unmoving and ungrasping in any way,
Chinese
即自性的寂止。如所说般，自性觉知的显现大光明，不杂乱且圆满明晰，即是自性之胜观。如是，各自不杂乱，圆满的体性，对于一与多、有与无、常与断，未舍弃解脱之义而显现，故称为“必定解释”。《楞伽经》云：“从空性中。”等等，以词句显示成就意义的体性。楞伽的主人，如是，那些必定解释的意旨也是。等等，以趋向于解说的意义而随顺显示，即是显示自性如是、道路、与果结合、以及无有遮遣的了义，此乃四种神变之义。从基位任运成就而显现的，是幻化之神变；为了使所化众生进入意义，是法之显现；以意义结合而普遍宣说；以及如实地随顺根本而显示，应知此四者。如是宣说教诫之经，眷属们领悟其义，而至最终气尽。此乃第十九品，即完全解释之品。讲述故事的法印。这些是心髓菩提的体性，普贤王如来。在此，为自己解释自己，因秘密者讲述所听闻的故事，故为第五品。之后，楞伽的自在主菩萨摩诃萨。向秘密主。等等，集结者询问第六种示现方式，如声音般。所说：楞伽的主人。真言生起的因，是特殊的所化众生。等等，回答说，由于所化众生具有极强的业力和技能，以至于三界菩提心的种子都会丧失。与大忿怒尊相似的装束，是事业忿怒尊的体性和事业和装束。当对所化众生生起慈悲之时，即已成熟。为了调伏他们，诸佛聚集在巨大的处所，劝请如难调伏和丹帕讲法般的存在。一般来说，虽然因为相似而从一与多中解脱，但首先是成为调伏之主，因为是仆从，所以是生起特殊慈悲的境和对治。
English
It is the quiescence of self-nature. As explained, the manifest great clarity of self-awareness, unmixed and perfectly clear, is the insight of self-nature. Thus, each unmixed, the nature of completeness, appearing as one and many, existence and non-existence, permanence and annihilation, without abandoning the meaning of liberation, is called "definite explanation." The Lord of Lanka said, "From emptiness," etc., showing the nature of accomplishing meaning through words. O Lord of Lanka, likewise, those intentions that are definitely explained also, etc., showing conformity by the meaning of tending towards explanation, is to show the meaning of the four miracles: suchness of self-nature, the path, the union with the fruit, and the definitive meaning without elimination. The appearance from the spontaneously accomplished ground is the miracle of emanation; the appearance of Dharma for the purpose of leading disciples into meaning; the universal declaration by combining meanings; and the showing of suchness following the root, these four should be known. Thus, the sutra of instructions was spoken, and the retinue understood its meaning and reached their final breath. This is the nineteenth chapter, the chapter of complete explanation. The Dharma seal of telling stories. These are the essence of the nature of Bodhi, Samantabhadra. Here, explaining oneself to oneself, because the secret one tells the story he heard, it is the fifth chapter. Then again, the Lord of Lanka, Bodhisattva Mahasattva, to the Lord of Secrets, etc., the collector asked about the sixth mode of manifestation, like a sound. Spoken by the Lord of Lanka: The cause of the arising of secret mantras is a special disciple, etc., answering that because the disciple has extremely strong karma and skills, the seeds of Bodhicitta in the three realms will be lost. The great wrathful one with similar attire is the nature, activity, and attire of the wrathful one of action. When compassion arises for the disciples, it is matured. In order to subdue them, the Buddhas gather in a great place, urging those who are like the difficult to subdue and Danpa to teach. In general, although liberated from one and many because of similarity, first, being the lord of subduing, and because being a servant, it is the object and antidote of arising special compassion.