English
Therefore, it is the very speech. Being complete and unmixed, clear and non-conceptual, it is the mind of the all-knowing. Becoming the basis of accomplishment and fruition, and arising as desired, it is the very quality. Continuously performing the great activity of all things and accomplishing the purpose, it is the very activity. The third is: From "object" to "the very mudra" is taught: Because it pervades the complete realm of various desires, it is the very desire. In both samsara and nirvana, enjoying apart from objects and practicing in it, it is the very great enjoyment. Becoming the cause of completeness, appearing as something to be used, it is the great equipment. The condition of desire is complete in the complete sphere, and all that is needed is complete, so it is the great assembly. Without abandoning action, but abiding in the essence of non-effort, all purposes are accomplished. Appearing as anything in reality, although transforming in various ways, its nature is not definite, so it is the very miracle. Body, mudra, etc., appear without depending on conditions, and appear as signs, so it is the very mudra. The fourth part has two parts: a brief explanation and a detailed explanation. The first part, from "from others" to "great accomplishment" is taught: Because one does not seek rank from elsewhere, one does not seek from elsewhere for the sake of the base, so it is the very approach. Since what is to be obtained from it is self-awareness, it does not arise from others, but arises from oneself, so it is the very close approach. Since cause and effect are not dual, and the fruit itself is the path, it is the very essence, therefore it is accomplishment. In the great tenet, one is already primordially accomplished, so the fruit itself is the great accomplishment. The second part, from "teachings" to "nowhere" is taught: Therefore, the base, path, and result, the complete essence, bodhi, without coming and going, appearing as objects, the teachings said: Noble gentlemen, how to cultivate the heart of bodhi? Answered: It is impossible to cultivate. The teachings said: Why is it impossible to cultivate? Answered: Because it is originally the fruit, that which is originally enlightened, is for the sake of the heart of bodhi. The teachings said: How is it originally accomplished? Answered: The four reasons for primordial accomplishment are: the fruit does not arise from others, it arises from self-awareness, there is no effort of action, and the conditions
Chinese
因为无有而自生，故确定为本已证得之状态。如是意义，如是譬喻，从大空性心髓菩提之加持中发出声音，确定彼即是彼，因无有异于意义之自性，故从一切处到一切处，唯有心髓菩提，无有其他。第七（部分）有三：真实确定为心髓菩提，劝请于降伏鲁扎时显现五身，宣说显现五身之方式。第一（部分）：从“楞伽”至“解释也”之间所说，楞伽之主，如是殊胜士夫，事物之实相确定为心髓菩提者，彼等法性大乐，于一切不动之状态中，寂灭于无分别之自性中，安住于寂静之时，于彼时，意念于法性之虚空中展开，智慧之日光芒四射，一切皆确定为彼性，成为坚定不移，无杂染且圆满之自性，如实解释也。第二（部分）：从“彼时”至“以智慧劝请”之间所说，确定为心髓菩提与调伏对境成熟之时为同一来源，能胜童子与五士夫如实成熟并获得确定之时，彼时乃是鲁扎显现之劫时，然心髓菩提于三时无阻隔分离，虽无有时节，然调伏对境之面目强硬。为调伏对境而说先前之缘起亦为此故，密咒生起之特殊因缘为黑解脱，特殊之助缘为密咒之行，特殊之所依力量为能胜童子，特殊之事业为合一解脱任运，特殊之果为鲁扎自身，成为应调伏之特殊田地，焚烧世间三界，具忿怒相，调伏对境之时机成熟之时，因此生起而彼生起，一切方时之诸佛皆聚集于心髓菩提之中，此乃调伏对境之面目，于自性中无杂染而圆满。因此，于调伏对境之面目中，居住于色究竟天之彼等，降伏鲁扎
English
Because it arises naturally without existence, it is determined to be the state of having been realized from the beginning. Thus, in this way, from the blessings of the great emptiness, the essence of Bodhi, a sound arises. It is determined that it is only that, because there is nothing other than the essence of meaning. Therefore, from all places to all places, there is nothing other than the essence of Bodhi. The seventh has three parts: the actual determination of the essence of Bodhi, the encouragement to manifest the five bodies at the time of subduing Rudra, and the explanation of how the five bodies are manifested. The first part is taught from "Lanka" to "explained." The lord of Lanka, thus, the noble being, the reality of things, those who are determined to be the essence of Bodhi, the great bliss of Dharma-nature, in the state of immovability, pacified in the nature of non-discrimination, abiding in stillness, at that time, the intention unfolds in the sky of Dharma-nature, the sun of wisdom shines forth, and all are determined to be that nature, becoming steadfast, unmixed, and perfect, and are truly explained. The second part is taught from "At that time" to "urged by wisdom." The determination of the essence of Bodhi and the arrival of the time for taming beings are from the same source. When the invincible youth and the five beings ripen and attain certainty, that time is actually the time of the appearance of Rudra. However, the essence of Bodhi is unobstructed and inseparable from the three times, and although there is no time, the face of the being to be tamed is strong. The previous basis for taming beings is also mentioned for this reason. The special cause of the arising of mantra is black liberation, the special condition is the practice of mantra, the special basis of power is the invincible youth, the special action is the union of liberation, and the special result is Rudra himself, becoming a special field to be tamed, burning the three realms of the world, having a wrathful form, and when the time for taming beings has definitely arrived, because this arises, all the Buddhas of all directions and times gather in the essence of Bodhi, which is the face of the being to be tamed, unmixed and perfect in its own nature. Therefore, in the face of the being to be tamed, those who dwell in Akanishta, subdue Rudra.
Chinese
因此，在难胜青年菩提心处安住，通过五身的方式劝请，以及对不同众生分别劝请，这是总和特别的权势，因为两者都共同存在，所以那些圣洁的人们啊！ 某些被区分出来的人，是将众生和劝请者共同结合，从而劝请他们从证得无上大菩提的自性身中起立。某些人则被劝请成为秘密身，展现二十五种幻化，如儿子等的大神变。某些人则被劝请圆满化身的神变事业或仪轨。某些人则被劝请通过报身的方式，以禅定的意境和身的事业来成办利益。某些人则被劝请通过法身无边的广大智慧，以解脱智慧证得法性身。第三部分，从“由此何空”到“唯一”之间所阐述的内容是：如此劝请之后，在所化众生的显现中，凡是精华菩提空性大者，凡是安住于不动的自利意境中，为了他利而显现色身圆满受用和化身二者，就像金刚萨埵的真如决定之幻化，在每个所化众生的处所安置明灯，如经中所说，普遍显现，也因此成为寂静和忿怒二者。那么，他们成办利益的方式是什么呢？ 就像这样，虽然完全清净的自性法身安住，如果没有所化众生，那么自然成就的法身，就以对所化众生施加不同名称的方式，被称为超越言语的佛，并且一切不同的身相，就像描述佛土一样，以不同的名称安置，所以在世间的赡部洲中，化身如转轮王的形象，以不同的装束来宣说那十种意义的法，以及在三个不同的天界中，在清净种姓的色究竟天大圆满受用五部如来，以及在兜率天，化身代表法的རྒྱ
English
Therefore, residing in the Difficult-to-Conquer Youth Bodhicitta, they are urged through the means of the five bodies. And urging individual beings separately is the power of the general and the specific, because both are common. So, those noble beings! Some who are distinguished are those who combine beings and the urger, thus urging them to arise from the attainment of the ultimate great Bodhi, the Svabhavikakaya. Some are urged to become the secret body, manifesting twenty-five emanations, such as the great miracles of the son and others. Some are urged to perfect the magical activities or rituals of the Nirmanakaya. Some are urged to accomplish the meaning through the Sambhogakaya, with the intention of Samadhi and the actions of the body itself. Some are urged to arise as the Dharmakaya through the great wisdom of the Dharmakaya, which is free from extremes, with the wisdom of liberation. The third part, from "By this what is empty" to "only," shows that after such urging, in the appearance of the beings to be tamed, whatever is the essence, the great emptiness of Bodhi, whatever dwells in the unwavering self-benefit intention, arises for the benefit of others as the Rupakaya, perfect enjoyment, and the two Nirmanakayas. Just as the Vajrasattva's suchness-determined manifestation, placing lamps in the places of each being to be tamed, as described in the scriptures, appears universally, and thus becomes both peaceful and wrathful. What is the way they accomplish the meaning of these? Like this, although the completely pure Svabhavikakaya abides, even if there are no beings to be tamed, that which is naturally accomplished is called Buddha, beyond expression, by applying different names to the beings to be tamed, and all the different body appearances, like describing the Buddha-fields, are arranged with different names. Therefore, in the Jambudvipa of the world, the Nirmanakaya, like the image of a Chakravartin king, with different attire, teaches the ten meanings of that vehicle, and in the three different heavenly realms, in the Akanishta of the pure lineage, the great perfect enjoyment of the five Buddha families, and in Tushita, the Nirmanakaya representative of the Dharma.
Chinese
如同拉波当巴朵噶波和三十三天化身的帝释天神等不同化身各自宣说佛法，以及在不同时期的最后存在阶段，在人间等地示现断绝胜者神变的五种不同事业，以及母体的莲花（藏文：བྷ་ག་）和秘密金刚杵相交，从头到脚都充满大乐的滋味，上下自在地控制，在显现的处所，母体的顶髻转轮王的胎藏不同时，从秘密身明点二无别的大乐聚合之身中，无论做什么事业都示现不同，以及在人类所处的不同刹土中，如同陈设化身名号灯一样示现不同而行利生事业，以及如同成就一切义利一样，在密严刹土证悟成佛，其意精华大菩提心中安住不动，以及其不同身相在瞻部洲的不同世间中，在尼连禅河边的苦行处安住，并安住于禅定之中，以及在黑汝嘎根本续中说：诸佛化身身，于人世间调伏者，薄伽梵释迦狮子，以二十事业而证菩提。如是所说，于广大游舞中宣说之后加以补充说：首先从兜率天降下，之后示现死亡和转生的方式，进入母胎之中，同样住在胎中，从胎中出生，梵天和帝释天接抱，用迦尸迦丝绸包裹，龙族为之沐浴，相师们为之占相，向四方行走七步，与角力者们角力，学习文字和工艺，迎娶王妃和继承王位，出家众不欢喜，所有眷属都守护着，在尼连禅河边苦行，猴子献上蜂蜜，在树下金刚座上，现证菩提，转法轮和入灭。如是认为有二十种相。译师从根本续中引用的二十种事业，以及如通常所说十二种事业达到究竟而圆满，以及前往各自不同的金刚座而证悟成佛，以及城市
English
Like Lapo Dampa Tokkarpo and the hundred thousand transformations of Indra, the lord of gods, different manifestations each teach the Dharma, and in different times of the final existence, in the human realm and so on, they manifest five different activities that cut off the lineage of the Victorious One's miraculous manifestations. And when the mother's bhaga and the secret vajra meet, the head and feet are filled with the taste of great bliss, and they control freely up and down. In the place of manifestation, the mother's crown chakra, the womb of the universal monarch, is different. From the secret body, the body of great bliss, inseparable from the two bindus, whatever activities are performed appear differently. And in the different realms where humans dwell, like arranging lamps with the names of manifestations, they appear differently and perform meaningful deeds. And like accomplishing all purposes, having attained enlightenment in Akanishta, their mind, the essence of great bodhichitta, abides unmoving. And their different bodies, in the different worlds of Jambudvipa, abide in the hermitage on the banks of the Nairanjana River, and remain in meditative absorption. And in the Hevajra Tantra it says: The bodies of the Buddhas' emanations, those who tame in the human realm, the Bhagavan Shakya Simha, attained enlightenment through twenty deeds. As it is said, after proclaiming it in the vast play, it is supplemented by saying: First, he descended from the Tushita heaven, then he showed the manner of death and transference, entered the mother's womb, likewise stayed in the womb, was born from the womb, Brahma and Indra received him, wrapped him in Kashi silk, the nagas bathed his body, the interpreters examined his marks, he took seven steps in the four directions, wrestled with the wrestlers, learned letters and crafts, married a princess and inherited the kingdom, the renunciants were displeased, all the retinue protected him, he practiced austerities on the banks of the Nairanjana River, the monkey offered honey, on the vajra seat under the tree, he manifestly attained enlightenment, turned the wheel of Dharma and passed into nirvana. Thus, it is considered to have twenty aspects. The translator cited twenty deeds from the root tantra, and like the twelve deeds commonly said to be completed and perfected, and going to different vajra seats and attaining enlightenment, and the city