Chinese
因此，一切教言的精髓即是菩提心。第七部分分为两点：概括性地阐述，详细地解释。第一点，从下文“诸佛之……”到“……之母”之间阐述。凡是战胜魔军而变得伟大的众生的精髓，殊胜的果实，本来就自然成就的加持，自显现，即是经、身、语、意、功德、事业五者。奇妙且不可思议的广大显现，都是如实地显现，并非无中生有。因此，成为所有诸佛之母。第二点，从前文继续，“唉玛，稀奇！”到“佛陀生源之精髓，母！”之间阐述。那么，如何与四种教印相应呢？首先，展示与意义不相违背：诸佛三身的教言无论如何显现，其意义的本质都是没有局限和偏颇的，对此深感惊叹。唉玛，真是稀奇，不可思议的法，未混杂，圆满的真如。诸佛圆满正等觉三身之主的一切密意，殊胜且卓越。为了所有可调伏者的处境、根器和思想的各种差别，即上、中、下等差别，为了他们的利益，与各自的根器相适应的调伏方便的语言之门，也同样显现和流传。因此，由于自然成就，能够显现为与意义不相违背。因此，像这样的续部，无论如何显现，也都是本质上唯一指向的加持显现。第二，展示显现为教言和传承：教言的殊胜之处，意义的精髓。如实无误地解释，显现为殊胜秘密之门，对此深感惊叹。唉玛，真是稀奇，不可思议的法。教法的顶峰，确定的意义之意。诸佛圆满正等觉三身之主的一切教言和传承，殊胜秘密的续部之王。具备七种伟大的续部、传承和窍诀的总集，被称为卓越非凡，在意义和词句上都具有特殊性，可以调伏。
English
Therefore, the essence of all teachings is this very Bodhicitta. The seventh has two points: a summary explanation and a detailed explanation. The first point is indicated from "Of all the victorious ones..." to "...the mother of all." The essence of all those who have become great by conquering the armies of Mara, the supreme fruit, the blessing of spontaneously accomplished from the beginning, the self-manifestation, is the five: Sutra, Body, Speech, Mind, Qualities, and Activity. The wondrous and vast manifestations arise as they are, without coming from nowhere. Therefore, it is the mother who gives birth to all the Buddhas. The second point is from the continuation of the previous, "Emaho, wonderful!" to "The essence of the source of Buddhas, the Mother!" How does it accord with the four Dharma seals? First, it shows that it does not contradict the meaning: No matter how the teachings of the three Kayas of the Victorious Ones appear, the essence of the meaning is without limitation or bias, which is truly amazing. Emaho, how wonderful, the unadulterated and complete suchness of the marvelous Dharma. The secret intention of all the masters of the three Kayas of the complete Buddhas is supreme and excellent. For the sake of all the various differences in the realms, faculties, and thoughts of those to be tamed, such as the superior, middling, and inferior, the doors of speech for taming methods that are appropriate to their respective dispositions also appear and are known to that extent. Therefore, because it is spontaneously accomplished, it can be made to appear without contradicting the meaning. Therefore, even if such a Tantra appears in any way, it is still a manifestation of the blessing of the single essence. Second, it shows that it appears as teachings and transmissions: The supreme teaching, the essence of meaning itself. Accurately and without error, it appears as the door to the supreme secret, which is truly amazing. Emaho, how wonderful, the marvelous Dharma. The pinnacle of the teachings, the definitive meaning of the intention. The secret and supreme teachings and transmissions of all the masters of the three Kayas of the complete Buddhas is the king of Tantras. The general treasury of Tantras, Agamas, and Upadeshas, which possess the seven greatnesses, is said to be extraordinarily wonderful, and is special in meaning and words for those to be tamed.
Chinese
此乃将显现于鸟的意念汇集，并于正法之镜中领受，实为显密经续乘门次第之如是计数之殊胜上续，至极隐秘。此乃无有任何增损地显现于文字中，如实描绘菩提心之精髓。那么，称其为殊胜之理据何在呢？第三，以理证明其合理性：教法如海般涌现之根本，乃是原始圆满心髓之衡量，极其深奥。噫玛！真是稀有且奇妙之法。乃一切乘之意之精髓。示现诸佛圆满正觉三身之主尊一切意念之无谬秘密。因其确认为菩提心之自性，如法性一般之真如，故从此续王中，产生如是众多教法之根本，乃是至极殊胜之心髓。因其具备作为一切教法之源泉之伟大之处。与其道理相符，第四，以理详细阐述：汇集经续口诀一切要义之衡量，极其深奥。噫玛！真是稀有且奇妙之法。乃一切知与证之精髓。诸佛圆满正觉三身之主尊一切所证悟之究竟意义之秘密。汇集一切意义文字深不可测之深奥，以及显示自性等一切理据之秘密精髓之此大经续，唯有证悟，方能确认为诸佛圆满正觉生起之精髓，意义之根本。因此，具备成为一切善逝之母之殊胜之处。以上阐述了获得之方便之差别。第三，以慈悲神变之足收摄，分为二：结尾收摄，以及极其收摄。第一部分分为四：第十六品之收摄，第十七品之收摄，第十八品之收摄，第十九品之收摄。第一部分是：从“种种形象”至“心之坛城显现”之间所阐述的内容。诸佛之身之庄严功德，无论有多少种，皆能无碍显现，故名为毗卢遮那佛，乃一切之汇集。
English
This is the collection of thoughts appearing to birds, and received in the mirror of Dharma, indeed the supreme and most secret of the excellent tantras, counted as the sequence of the doors of Sutra, Tantra, and vehicles. This alone appears in words without any exaggeration, depicting the essence of Bodhicitta as it is. So, what is the reason for calling it excellent? Third, it shows its rationality with reason: The root of the ocean-like emergence of teachings is the measure of the primordial perfection heart essence, which is extremely profound. Emaho! What a rare and wonderful Dharma. The essence of the meaning of all vehicles. Showing the infallible secret of the intentions of all the lords of the three bodies of the fully enlightened Buddhas. Because it is definitely the suchness of the nature of Bodhicitta, just like Dharmata, therefore, from this king of tantras, the essence of the cause of the emergence of so many teachings is the supreme and excellent heart essence. Because it has the greatness of being the source of all teachings. In accordance with that principle, fourth, it is shown in detail with reason: The measure of gathering all the meanings of Tantra, Agama, and Upadesha is extremely profound. Emaho! What a rare and wonderful Dharma. The essence of all knowledge and accomplishment. The ultimate secret of the meaning to be realized by all the lords of the three bodies of the fully enlightened Buddhas. This great Tantra Agama, which gathers all the profound meanings and words that are difficult to fathom, and shows the secret essence of all reasons such as nature, is only realized. It is definitely the essence of the emergence of all the fully enlightened Buddhas, the basis of meaning. Therefore, it has the distinction of becoming the mother of all Sugatas. The above describes the difference in the means of attainment. Third, the feet of compassionate miraculous transformation are gathered into two: the concluding gathering and the extremely gathering. The first part is divided into four: the gathering of the sixteenth chapter, the gathering of the seventeenth chapter, the gathering of the eighteenth chapter, and the gathering of the nineteenth chapter. The first part is: from "various forms" to "the mandala of the heart appears." The adornments and qualities of the bodies of the Buddhas, no matter how many kinds there are, can appear without hindrance, so it is called Vairochana, which is the collection of all.
Chinese
萨，身之化身所有者，如是持有种姓之血统。如是说。本体不变且离敌对，以不坏之意无动摇故，为金刚萨埵。如前者所说：意之化身诸佛陀，持有金刚种姓之血统。如是说。名声无边无数显现，如是诸佛之语显现无边。语之化身诸佛陀，持有莲花种姓之血统。如是说。名号与妙相等所有功德之生处，如如意宝珠珍宝王般，诸佛之伟大功德种种生起故，为珍宝生。功德境之诸佛陀，持有珍宝种姓之血统。如是说。所化一切有情之利益，不勤作而任运成就之自性中圆满故，为不食鬼或义成。事业化身诸佛陀，持有事业种姓之血统。如是说。因此确定宣说五种。为何之故？诸佛陀一切，除彼五者之外，从他而生及在他处则无。如是说。若如是，显现为五佛陀，不会变成一体而是他体吗？答：法性之自性中，导师眷属无有他体，于金刚藏本身，自身显现，以显现之方式，譬如太阳显现为光芒般，智慧意之坛城，法身无生义之语，觉性自明而显现而已。因此，自生之智慧，以业与本体为金刚，即智慧丸之根本。彼之加持，五智慧之本体显现为五部，以自生智慧本身与六之故，种姓亦随顺之。于大天续中说：五身亦普贤无别故，称为第六胜者。五部普贤无别故，称为第六部。如是说。因此，亦显现为所有胜者之母。第二，从“不可思不可思议”至“门亦无有彼”，以此显示。章节之首，不间断显现之门汇集，心髓菩提之本体不可思且不可思议之
English
Sa, all the emanations of the body, similarly hold the lineage of the family. Thus it is said. The essence is unchanging, and free from enemies, the indestructible mind is unwavering, therefore it is Vajrasattva. As it was said before: The Buddhas emanated from the mind, hold the lineage of the Vajra family. Thus it is said. Fame is immeasurable and appears in countless ways, thus the speech of the Victorious Ones appears infinitely. The Buddhas emanated from speech, hold the lineage of the Padma family. Thus it is said. Since it becomes the source of all qualities such as names, signs and accomplishments, like a wish-fulfilling jewel, the king of precious things, all kinds of great qualities of the Buddhas arise, therefore it is the source of precious things. The Buddhas in the realm of qualities, hold the lineage of the Ratna family. Thus it is said. Since all the purposes of all those to be tamed are accomplished without effort in a spontaneously accomplished manner, it is Amoghasiddhi. The Buddhas emanated from actions, hold the lineage of the Karma family. Thus it is said. Therefore, it is definitely explained as five. Why? All the Buddhas, except for these five, do not arise from others, nor are they found elsewhere. Thus it is said. If that is the case, since they appear as five Buddhas, wouldn't they not become one but different? Answer: In the nature of Dharmata, the teacher and retinue are not different, in the Vajra essence itself, itself appears, in the manner of appearance, like the sun appearing as light, the mandala of the wisdom mind, the speech of the unborn meaning of Dharmakaya, is only the self-illuminating awareness that appears. Therefore, the self-born wisdom, with action and essence as Vajra, is the root of the wisdom essence. The blessing of that itself, the essence of the five wisdoms appears as the five families, because of the self-born wisdom itself and the six, the families also follow accordingly. In the Great God Tantra it is said: The five bodies are also inseparable from Samantabhadra, therefore it is called the sixth Victorious One. The five families are inseparable from Samantabhadra, therefore it is called the sixth family. Thus it is said. Therefore, it also appears as the mother of all the Victorious Ones. Secondly, from "Unthinkable, Unthinkable" to "There is no door other than that," this is shown. The beginning of the chapter, gathering the doors that appear uninterruptedly, the essence of Bodhicitta is unthinkable and inconceivable.
Chinese
从……之中。 显现出无量无数的法门。 简而言之，以调伏烦恼的力量，八万或八万四千法门是引导所化众生进入的门径，虽然存在着无数被宣说和广为人知的名相。 但似乎没有产生下部的章节，将其收集起来。 除了如实无误地确定心之本性的殊胜秘密乘之外，别无他法。 实际上，这部伟大的续部《法镜》直接揭示了心的光明坛城。 那么，如何解释对同一意义的不同阐述呢？ 在这殊胜秘密乘中，由于根器不定，在尚未证悟意义之前，有些人会因疲惫而努力进入，因此，根据智慧的层次，道次第的乘门也多得不可思议。 然而，一旦与此相遇，深奥的秘密意义显现并立即证悟。 由于证悟之后，乘的入门也只有一个，别无其他，因此，全面比较所有门径的修学也极为重要。 因此，它也显现为一切乘之母。 第三，从“言说和教导”到“意义并非彼”。 这表明，所有被宣说和教导的名相，都是通过途径引导众生，仅以符号来表示，因为词语本身并非意义的真实本性。 第四，从“词语符号言说”到“大教证决定”。 这表明，如此依赖于表达象征性词语的方法，就能获得并证悟永恒的伟大意义之本性。 例如，就像用明灯驱散黑暗，就能找到房屋内的黄金一样。 同样，依赖于如实象征的方法之门，就能揭示意义、法界、觉性、大乐的伟大秘密心髓宝藏。 从而，将圣者们的行境，菩提心的伟大宝藏，显现为无处不在、自然明亮。 因此，自性觉性之明点，法性菩提心。 以一个伟大的自性遍及一切事物。 因此，一切法皆为密咒意义的实相，原始如是之状态，大教证决定。