Chinese
承诺从圆满的显现大悲心中生起。万事万物，好坏、轮回、涅槃的一切法都由此产生和显现，是万物的根基。一切法的如来藏，未被改造的法性，大平等性的法界，其体性不生不灭，因此脱离了有为法的特征，不具有任何属性，这就是大智慧本身，它普遍照亮一切，油润而清晰。虽然言语和思维无法用类似的方式表达，无法设定目标，超越了所有境域，但据说，为了已经安住于从所有圆满的佛陀和无量众生的大悲心中生起和创造的伟大之母，还需要特别创造什么呢？ 第三部分有三个方面：劝请将语以文字的形式显现，以及显现和答复；劝请将意以手印的形式显现，以及显现和答复；劝请将身以圆满的形式显现，以及显现和答复。 第一部分，从“又一切”到“字母阿”之间讲述。据说，又从一切佛陀的真如中发出这样的声音：劝请从根本字母中显现。当佛陀的身以多种不同的形式显现时，因为其基础是字母，所以从自显的语手印的解脱，在字母的智慧中显现。因此，诸佛显现为与语字母的体性无二无别，请在根本三摩地字母的智慧和语仪轨的体性中清晰地显现和创造。据说，这是以根本和语仪轨共同劝请。
English
It was promised to arise from the perfection of great compassion of appearance. All phenomena, good and bad, samsara and nirvana, all dharmas arise and appear from this, it is the basis of all. The Suchness of all dharmas, the unconditioned nature of reality, the great equality of the expanse, its essence is unborn and unceasing, therefore it is free from the characteristics of conditioned phenomena and devoid of any attributes, this is great wisdom itself, it illuminates all things, is oily and clear. Although words and mind cannot express it in a similar way, it is without object and transcends all realms, it is said, what need is there to specially create for the great mother who already dwells in arising and creating from the great compassion of all perfect Buddhas and limitless sentient beings? The third part has three aspects: urging to manifest speech in the form of letters, with manifestation and response; urging to manifest mind in the form of mudras, with manifestation and response; urging to manifest body in perfect form, with manifestation and response. The first part is shown from "Again, all" to "the letter A." It is said that again, from the Suchness of all Buddhas, this sound arises: urging to manifest from the root letter. When the Buddha's body appears in many different forms, because its basis is the letter, from the liberation of the self-appearing speech mudra, it appears in the wisdom of the letter. Therefore, the Buddhas appear as inseparable in essence from the speech letter, please clearly manifest and create in the wisdom of the root samadhi letter and the essence of the speech ritual. It is said that this is urged jointly by the root and the speech ritual.
Chinese
清晰而显现，所有如来善逝的自性，功德圆满的体性也是文字的自性。因此，语手印的文字，如ཨཱོཾ་（藏文：ཨཱོཾ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵）等四十二个，本来就圆满显现，是自性任运成就的坛城。不仅如此，所有一切法也都是文字的自性，与体性无有差别，不是暂时产生差别，因为没有产生圆满，所以秘密文字阿的体性显现时，不需要立即产生因的文字，这样回答了。这样承诺道。第二是，从“又一切的”到“显现为相”之间所表示的，又是从一切如来的如是性中这样说道。从《心要菩提》中，以心之仪轨劝请从文字中建立手印的标识。如来的心，心要菩提，与智慧圆满无别，完全圆满并聚集于彼岸。因此，瑜伽士们为了认知和证悟其义为解脱的体性，诸佛如来如同显现五种智慧等自相的金刚和法轮等，为了显示其门径的殊胜方便，也请行者们生起象征心解脱智慧的心标识誓言手印，心之仪轨这样劝请道。答复也是从那位殊胜的行者口中这样说道。承诺将出现金刚心不动的显现手印。因为舍弃了二边的执着，安住于一切不用的体性中，所有佛的心之智慧，在三时中永不改变，恒常从显现之相中解脱无根的分别念，从获得殊胜的果位中产生，因此是无分别智慧的体性，自解脱能取所取分别念的束缚，是自生的大解脱智慧之心。因此，虽然为了调伏有分别念的众生而显现各种标识的手印之相，但对于心已解脱者，则不需要生起象征的印契，这样回答了。这样为了有分别念的众生，显示从文字中产生标识的
English
Clearly and manifestly, the very nature of all Sugatas, the essence of perfect qualities, is also the nature of letters. Therefore, the letters of the speech mudra, such as ཨཱོཾ་ (Tibetan: ཨཱོཾ་, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) and the like, are inherently and completely manifest in forty-two ways, being the spontaneously accomplished mandala of self-nature. Moreover, all phenomena are also the nature of letters, and their essence is inseparable, not arising as temporarily different. Because the essence is unborn, when the secret letter A appears as its essence, there is no need to immediately generate the causal letter, thus it was answered. Thus it was promised. Secondly, from "Again, of all" to "Appearing as a sign," it is shown that again, from the Suchness of all Buddhas, it is said thus. From the Heart Essence of Enlightenment, the ritual of the mind urges to establish the hand seal of the emblem from the letters. The heart of the Buddhas, the Heart Essence of Enlightenment, is inseparable from the wisdom essence, completely perfected and gathered in the transcendent. Therefore, for the yogis to recognize and realize its meaning as the nature of liberation, the Buddhas, as they manifest the vajra and wheel, etc., as the self-signs of the five wisdoms of the mind, etc., as a supreme means of showing the gateway, also please the practitioners generate the mind emblem, the samaya mudra, symbolizing the wisdom of mind liberation, thus the ritual of the mind urges. The answer is also said thus from that noble being. He promised that the vajra heart, the immovable mind, would appear as a mudra. Because abandoning the attachment to the two extremes, dwelling in the nature of all unused, the wisdom of the mind of all Buddhas, unchanging in all three times, constantly liberating groundless thoughts in the form of signs, arises from attaining the supreme state, therefore it is the nature of non-conceptual wisdom, the knot of grasping and fixation self-liberating, it is the self-born great liberation wisdom of the mind. Therefore, although various emblematic mudras appear as signs for the sake of taming sentient beings with conceptual thoughts, for those whose minds are already liberated, there is no need to generate symbolic seals, thus it was answered. Thus, for sentient beings with conceptual thoughts, it shows the arising of emblems from letters.
Chinese
承诺如是说。第三，从“又一切”至“显现”之间所说，又一切胜者的如是性中如是说。劝请圆满身显现，原本如是的大空性，如是性，自性不分别，如镜子般自明，自性虽未生，然显现不灭，显现报身和化身的形象，如同虚空中显现彩虹一般，从不动摇的大法身界中，手印融入光中，祈请显现为忿怒手印，如是圆满身的等持劝请如是说。其回答也从彼圣者处如是说。承诺从不动摇的意中显现身，从原本未造作的如是性中，不执著色身的形象，虽然在法身中解脱，但游戏自性周遍显现，也不阻碍显现各种不同的色身，安住于无边际的界中不动摇。因此，不杂染且圆满，在大自性中，以一和多不离之方式任运成就的理由，因此，寂静和忿怒身不杂染，手印胜妙形象显现且明亮，显现身何需显现之回答。如是说。第二，从“如是”至“安住于”之间所说，如是前五个劝请劝请圆满身显现，彼圣者以意义承诺，因听闻劝请之故，从空性界中无生无灭，空性身显现，意义如何，譬如水中月轮显现，或如虚空中显现彩虹之方式显现，身虽显现，然因安住于劝请之地，种姓和报身或化身，寂静和忿怒任何也不确定，显现为任何皆可变化的智慧身，从界中显现而安住，因此安住于色身中，如是
English
The promise is spoken thus. Thirdly, from "Also all" to "manifests" is stated, also from the Suchness of all Victors, it is said thus. Urging to manifest the complete body, the great emptiness of Suchness as it is, Suchness, its essence without conceptualization, self-luminous like a mirror, although its nature is unborn, its appearance is not ceased, manifesting as the form of the Sambhogakaya and Nirmanakaya, like a rainbow appearing in the sky, from the unwavering realm of the great Dharmakaya, the hand emblems dissolve into light, praying to manifest as the wrathful hand emblems, thus the Samadhi of the complete body urges, so it is said. The answer to that is also spoken thus from that noble being. Promising to manifest the body from the unwavering mind, from the Suchness that is originally uncreated, without clinging to the form of the Rupakaya, although liberated in the Dharmakaya, the playful nature appears everywhere, and it does not hinder the appearance of various different Rupakayas, abiding unmovingly in the boundless realm. Therefore, unmixed and complete, in the great nature, the reason for spontaneous accomplishment in the manner of oneness and multiplicity not being separate, therefore, the peaceful and wrathful bodies are unmixed, the supreme form of the hand emblems manifests and is bright, what need is there to manifest the body, is the answer. So it is said. Secondly, from "Thus" to "abiding in" is stated, thus the first five exhortations urge to manifest the complete body, that noble being promises in meaning, because of hearing the exhortation, from the realm of emptiness without arising or ceasing, the body of emptiness manifests, how is the meaning, for example, the moon in the water appears, or like a rainbow appearing in the sky, the body appears, but because it abides in the place of exhortation, the lineage and the Sambhogakaya or Nirmanakaya, peaceful or wrathful, nothing is certain, manifesting as the body of wisdom that can transform into anything, manifesting from the realm and abiding, therefore abiding and dwelling in the Rupakaya, thus
Chinese
为了以身相显现来调伏众生，所以显示了第一个回答。第二部分分为两个：劝请和现起。第一部分分为两个：劝请现起父母身相，劝请现起五部身相。第一部分是，从“如来”到“父母身相”之间所讲的，是为了显示第二个回答。然后，所有圆满正等觉的如来都劝请圣士现起法界和智慧之身。第二个劝请必定是为了劝请化身和报身来行救度之事业。例如，通过本来清净的坛城之门来劝请，诸法自性无有因缘而自然产生的法性，未作的如是性，如其本然显现，于任何边都不显现，因此不动的自性身，大乐之状态本身特意勤作，并且对于来去之动摇，任何真实二者都具备，于此无有任何，即无所缘。因此，对于一切智智和法界二者无别的法身，仅仅是名言安立，实际上并不存在，未作而达到究竟的，自明法性之身安住。然而，此本身是境，或者轮回事物，以及心，或者涅槃非事物，是总体的生处本身，因此如所思般显现。此本身无有生灭，因此任何事物都不能成立，并且远离对治，因此不可断不可坏的自性，不变金刚身，即大常安住。此如是性从原始以来未曾错乱，因此俱生如其本然而嬉戏，以胜乐大喜悦之心之自性，于三时中不摇动并且不间断的大精藏而安住，也是秘密之身。通过自性任运成就的坛城之门来劝请，如是四身无别的状态本身，金刚心胜义，虚空藏法界本身光明，对于圆满一切大功德的法王，三世善逝的一切诸佛之善知识。
English
In order to tame sentient beings in the realms through the manifestation of the body, the first answer was shown. The second part has two aspects: exhortation and manifestation. The first part has two aspects: exhortation to manifest as the father and mother forms, and exhortation to manifest as the forms of the five families. The first part is indicated from "Tathagata" to "father and mother forms," in order to show the second answer. Then, all the Buddhas, the complete perfect Buddhas, exhort the holy beings to manifest as the bodies of the realm of reality and wisdom. The second exhortation is definitely to exhort the enjoyment body and the emanation body to accomplish the work of liberation. For example, exhortation through the gate of the mandala of suchness: the nature of all phenomena, the Dharma nature that arises naturally without causes and conditions, the suchness of non-fabrication, manifesting as it is, without appearing on any side, therefore the unmoving essence body, the state of great bliss itself is deliberately cultivated, and whatever movement of coming and going, both truths are possessed, there is nothing in this, that is, without object. Therefore, for the Dharmakaya, which is inseparable from the omniscient wisdom and the realm of Dharma, even if it is nominally established, it does not actually exist, and the self-illuminating Dharmata body, which is perfected without fabrication, abides. However, this itself is the object, or the object of samsara, and the mind, or the non-object of nirvana, is the very source of the whole, so it appears as it is thought. Since this itself has no birth or death, nothing can be established, and since it is free from antidotes, the indestructible nature, the unchanging Vajra body, that is, the great permanence, abides. Since this suchness has not been confused since the beginning, it plays spontaneously as it is, and abides as the great essence that does not move or cease in the three times, with the nature of the heart of great joy of supreme bliss, which is also the secret body. Exhortation through the gate of the spontaneously accomplished mandala: Thus, the state itself in which the four bodies are inseparable, the supreme Vajrasattva, the essence of space, the realm of reality itself is luminous, for the Dharma King who is perfect in all great qualities, the virtuous friend of all the Buddhas, the Sugatas of the three times.