Chinese
超越了名言概念，本体无法指示，超越了一切突如其来的名称和虚饰，不舍弃分离，如同虚空般无所不在，这被揭示为智慧丸的真实本体。没有使用显而易见的形状等和颜色的身相，因为不具备，所以无法描绘。第二个事物完全圆满，具备融入丸之本体的十法，即：圆满的导师是法身。导师的处所是：普遍遍布之地的圆满，通常被称为“总座”。等等一切都未使用，因为土地普遍遍布的基础，因、缘、果都自然圆满，所以成为土地次第的总座大顶。与无边无际的广大虚空平等，自然脱离痛苦的大乐之界。一切事物，第二个丸完全圆满，在地上清晰地知晓圆满成佛，因此一切的源头，显现法性的状态，胜者丸的居所，普遍的大基界所遍布，因此，十方没有界限地平等显现，法性的虚空无有穷尽。无法用语言表达，难以指示。自然形成的庄严，智慧的太阳无有起落地照耀，无法衡量地自然显现。超越了有无、常断、有边无边等，因此没有中观的名称，广大平等性。直至蠕虫等众生，没有大小轻重地遍布，其名称是：广大遍布处的大刹土。导师的特征是什么呢？不住于任何处，是伟大的住处。不执着于任何事物。等等。不住于任何处，任何边际都无法触及，因此没有像这样的。也是一切事物的显现，是伟大的住处。与任何特征都不相同，不执着于任何事物。与次第无法区分，是伟大的执着之本体。不做任何特别的事情，无有地安住一切事业，自然成就，因此利益众生永不间断。不生于因缘，因此不灭、不变异。断绝了一切颠倒和正确的束缚，是解脱者。远离一切边际戏论和垢染，是完全清净者。不是事物。
English
Transcending conceptual designations, with an essence that cannot be pointed out, surpassing all sudden names and adornments, without abandoning separation, like the sky, all-pervasive, this is revealed as the true essence of the wisdom pill. Without employing obvious shapes, etc., and colored bodies, because it is not possessed, it cannot be depicted. The second entity is completely perfected, possessing the ten dharmas that enter into the essence of the pill, namely: the perfect teacher is the Dharmakaya. The teacher's abode is: the perfection of the place that pervades the earth, generally called "General Seat." And so on, everything is unused, because the basis of the earth's all-pervasiveness, the cause, conditions, and results are all naturally complete, therefore it becomes the great pinnacle of the general seat of the earth's order. Equal to the vast sky without limit, the great bliss realm of naturally separated suffering. All things, the second pill is completely perfected, clearly knowing the complete enlightenment on the ground, therefore the source of everything, manifesting the state of Dharmata, the abode of the Victorious One pill, pervaded by the great ground of all, therefore, the ten directions are equally revealed without boundaries, the Dharmata's sky is endless. It cannot be expressed in words, it is difficult to indicate. The naturally formed adornment, the sun of wisdom shines without rising or setting, immeasurably naturally appearing. Transcending existence and non-existence, permanence and annihilation, having edges and being without edges, etc., therefore there is no name of Madhyamaka, vast equality. Even to the worms and other beings, pervading without size or weight, its name is: the great pure land of vast pervasiveness. What is the characteristic of the teacher? Not abiding anywhere, is the great abode. Not attached to anything. And so on. Not abiding anywhere, no edge can touch it, therefore there is nothing like this. It is also the manifestation of all things, it is the great abode. Not the same as any characteristic, not attached to anything. Inseparable from the order, is the essence of great attachment. Not doing anything special, without abiding in all activities, naturally accomplished, therefore benefiting beings without interruption. Not born from causes and conditions, therefore not ceasing, not changing. Cutting off all inverted and correct bonds, is the liberated one. Separated from all marginal elaborations and defilements, is completely pure. Not a thing.
Chinese
本性无有真实，却能显现万物，并且具有虚空的自性光明。原本未经修饰，是伟大的善，由于远离了造作者，所以是未经作为、未经寻觅、未经修饰的原本如是之真实。不舍弃下方的轮回，不把过失当作瑕疵，那本身就成为法身的自性，原本广大遍布而显现。贪嗔痴三毒和无明的疾病，不舍弃它们，而是不舍弃地将它们转化为三身的甘露，因此是伟大的医生，伟大的救护者。行境从本来清净，不执著于任何事物，并且从根本上远离了对相的执著，却成为显现这一切的根源。所缘的万法生起，其本体不可言说，断绝了言语之道，一切的言说都由此生起，自然成就，因此是自生的。无论从哪个角度来看，都与任何事物不混合、不掺杂，完全融为一体，成为名言的真实基础。从一切时分，到一切处所，以及前后之际，都远离了边际的垢染，是极好的状态。在过去、现在、未来三时中，不会衰退、不会消失的顶髻，如伟大的胜幢般存在。在此，具备两种类别和五种或三种特征。眷属圆满是指：智慧不可言说，再怎么说也说不尽。等等，即使是伟大的智慧本身，也无法用语言来描述，其自显现的清净差别，多得无法计数，也无法言说。没有开始和结束，没有分离，自然圆满，不混合，从一和多中解脱出来，成为无实体的本体的安住方式。从处所的意义上来说，普遍获得了十地，可以被认为是听闻法身之教的眷属。开示受用圆满身的论题是：秘密的精华，就是这唯一的真如之语，就像这样说：在随顺进入的时候，听到一时。这句话与开示密咒教义的意义相同，因此声音是这样的：以多种方便，如何随顺调伏的意义，由总结者以秘密来表示，是指受用圆满身吗？或者是在开示身的时候听到的那个时候。那么，导师是谁呢？就是一切如来的薄伽梵，最胜秘密的主尊。等等，色身的胜者，为了调伏所化众生而显现的五种姓等所有一切的主尊，第六导师，开示密咒
English
The nature is without inherent existence, yet it manifests everything, and it possesses the clear nature of the sky. Originally uncorrected, it is the great good, and because it is free from a maker, it is the original, genuine state of being unmade, unsought, and uncorrected. Without abandoning the lower samsara, without regarding faults as flaws, that itself becomes the nature of the Dharmakaya, originally vast and pervasive, and clearly manifest. The three poisons of attachment, aversion, and ignorance, and the disease of ignorance, without abandoning them, but rather without abandoning, they are transformed into the nectar of the three kayas, therefore it is the great physician, the great protector. The field of experience is pure from the beginning, without fixating on anything, and fundamentally free from the grasping of appearances, yet it becomes the source of the appearance of all these things. The objects of focus arise, their essence is inexpressible, the path of words is cut off, all speech arises from it, spontaneously accomplished, therefore it is self-arising. From whatever angle one views it, it is unmixed and unadulterated with anything, completely integrated as a single entity, becoming the true basis of conventional terms. From all times, to all places, and in the intervals before and after, it is free from the stains of limitations, it is the supreme state of goodness. In the three times of past, present, and future, the crest that cannot decline or disappear abides like a great victory banner. Here, it possesses two categories and five or three characteristics. The perfect retinue means: wisdom is inexpressible, no matter how much one speaks, it cannot be exhausted. And so on, even the great wisdom itself cannot be described in words, its self-manifesting pure distinctions are countless and cannot be spoken of. There is no beginning and no end, no separation, spontaneously perfect, unmixed, liberated from one and many, becoming the way of abiding of the essence of non-entity. In terms of the meaning of the place, having generally attained the tenth bhumi, it can be regarded as the retinue that listens to the Dharma from the Dharmakaya. The topic of expounding the Sambhogakaya is: the secret essence, is just this unique suchness-word, saying like this: at the time of harmonious entry, at one time of hearing. This statement is similar to the meaning of expounding the secret mantra doctrine, therefore the sound is like this: with many methods, how the meaning of harmoniously subduing, is indicated by the summarizer with secrecy, does it refer to the Sambhogakaya? Or at that time of hearing the exposition of the kaya. So, who is the teacher? It is the Bhagavan of all the Tathagatas, the supreme lord of secrets. And so on, the Victorious One of the Form Kaya, the chief of all, such as the five families appearing to those to be tamed, the sixth teacher, expounding the secret mantra.
Chinese
无上殊胜大乘之主，对于轮回与涅槃，没有舍取，没有取舍，不杂于自心之智慧，圆满具足，无有加持之境，自在享用之教法与成就之欲求，一切生起之处，亦无增减，具足无尽宝藏之庄严。 导师之特征是：具足相好圆满之殊胜身，一切广大圆满，具有殊胜受用之伟大作为。所有眷属皆能满足享受，生起稀有之身之光辉加持，以及事业之行事方法，于适当之时断除无边，无作而任运，以大悲周遍，无有间断地利益调伏，如是导师之体性。 其居住之处是：谈论此奇妙之义之处，圆满大集会之基础，圆满大威力之地。 所谓此奇妙之义，即是谈论殊胜密咒乘，法界之身与意之导师的居住之处是何处呢？ 是圆满二种资粮之基础，为了成就究竟之道，是圆满威力之地，是自在二乐之故，是与彼具有关联之净土。 处所之基础是，于所化之相，于彼净土中有宫殿显现。 密严刹土是法界之宫殿，由各种珍宝所成之宫殿无有边际与中心。 如是等等，自性、觉性、处所之密严刹土是法性、离能所之智慧、宫殿自在之处。 此处于所化之相显现，故处所之密严刹土，义法平等性之处所宫殿，由智慧珍宝等所成，宫殿广大且无边无际，超越上下之量度，成为圆球之体性，具有无有中心与边际之体性。 宫殿之顶端是无有戏论之自性，无有棱角，普遍平等，圆满周遍一切。 那么，如果说门与形状的描述没有必须执取的意义，那么，这些意义的描述是，于所化之相，形状与门显现且无量，例如人们各自居住于自己的地方，山谷的中央
English
The lord of the supreme and unsurpassed vehicle, for samsara and nirvana, there is no abandonment or acceptance, no taking or rejecting, not mixed with the wisdom of one's own mind, completely perfect, without a place of blessing, the teachings of freely enjoying wealth and the desire for accomplishments, the source of all arising, also without increase or decrease, possessing the adornment of an inexhaustible treasury. The characteristics of the teacher are: possessing the supreme body with complete marks and signs, all vast and perfect, having the great action of supreme enjoyment. All retinues can be satisfied and enjoy, the splendor and blessing of the body that arises with wonder, and the methods of accomplishing activities, cutting off the infinite at the appropriate time, acting spontaneously without action, pervading with great compassion, benefiting and taming without interruption, such is the essence of the teacher. The place where he resides is: the place where this wonderful meaning is discussed, the basis for the completion of the great assembly, the place for the completion of great power. That is, this wonderful meaning, the residence of the teacher who discusses the special secret mantra vehicle, the body and mind of the Dharmadhatu, is where? It is the basis for the completion of the two accumulations, in order to accomplish the ultimate path, it is the place for the completion of power, because it is the freedom of the two joys, it is the pure land associated with it. The basis of the place is that in the aspect of those to be tamed, a palace appears in that pure land. Akanishta is the palace of the Dharmadhatu, a palace made of various jewels without boundaries or center. Thus, the Akanishta of nature, awareness, and place are Dharmata, wisdom free from grasping and fixation, and the place of the palace's dominion. Here, it appears in the aspect of those to be tamed, so the Akanishta of the place, the place of equality of meaning and Dharma, the palace made of wisdom jewels, etc., the palace is vast and boundless, surpassing the measure of up and down, becoming the nature of a sphere, having the nature of no center and no boundary. The top of the palace is the nature of non-proliferation, without corners, universally equal, completely pervading everything. Then, if it is said that the description of the door and shape has no meaning to be necessarily grasped, then, the description of these meanings is that in the aspect of those to be tamed, the shape and door appear and are immeasurable, for example, people live in their own places, the center of the valley