Chinese
以对一切事物皆不愚昧的清净见，完全、无杂、圆满地照见所有能知之法和所有可知之法，此乃伟大之自性。由于对任何事物皆无阻碍和恐惧，故为原始之殊胜智慧，而非暂时造作之物。因此，最后一品中说：“无碍知之散乱风。”如是，确信一切皆从自性生起之大智慧中产生，且此智慧亦真实安住于自心之法性中。第四，从《楞伽经》的“楞伽”至“能作食肉者”之间所说。呼唤楞伽之主，并进一步指示，因五大、五部、五智之自性，故不依赖任何事物，而是以其本性成佛之殊胜伟大之处在于：虚空遍布一切，开启觉悟，故为显现一切之佛；地坚固不动摇，不变异，故成佛为金刚持；火光明而柔软，故安住于具足功德珍宝生之胜者；水遍布一切，易于引导，柔软而清晰地显现，故为无量光佛；风无碍于任何事物，能作一切，具神通，故成佛为能作食肉者或不空成就。虽然将五部佛联系起来进行阐述，但其本质并非完全不同，因五大为五部胜者之自性，故在证悟法性时，亦为五智。因此，应确信，法界如是之法性，以及从中显现之佛与一切众生，皆于此五大中成佛。第五，从《楞伽经》的“楞伽”至“伟大世尊”之间所说。楞伽之主，还有如下：从一切到一切，超越了基、道、果的名称，对于高等意义的本质，脱离了言说的对象，没有其他成佛之处，所有仅能象征此处的名称，皆已从法界自性清净的本质中解脱，因此接近了无佛之伟大之处。
English
With the perfectly pure vision that is not deluded in any way towards all things, it completely, without mixing, and perfectly illuminates all that is knowable and how much is knowable, this is the great essence. Since there is no obstruction or fear towards anything, it is the supreme primordial wisdom, and not something that is made temporarily. Therefore, in the last chapter it says: "The unobstructed wind of knowledge scatters." Thus, it is certain that everything arises from the great wisdom that arises from the essence of all things, and that same wisdom also truly abides in the nature of one's own mind. Fourth, it is taught from "Lanka" in the Lankavatara Sutra to "The Maker, the Flesh-Eater." Having called upon the Lord of Lanka, and further indicating that since it is the nature of the five elements, the five families, and the five wisdoms, it does not depend on anything, but the supreme greatness of becoming a Buddha in its own essence is: Since the sky pervades everything and opens up understanding, it is the Buddha who makes everything appear; since the earth is solid, unmoving, and unchanging, it is enlightened as Vajradhara; since fire is clear and soft, it abides as the Victorious One who possesses the qualities of the Jewel-Born; since water pervades everything and is easy to guide, it is soft and clearly appears, it is the Buddha Amitabha; since wind is unobstructed in anything, it creates everything and performs miracles, it is enlightened as the Flesh-Eater or Amoghasiddhi. Although it is taught by combining the five family Buddhas, their essence is not at all different, since the five elements are the essence of the five victorious families, so when the nature of reality is realized, it is also the five wisdoms. Therefore, it should be certain that the nature of reality as it is, and the Buddhas and all sentient beings that arise from it, are only enlightened in those same elements. Fifth, it is taught from "Lanka" in the Lankavatara Sutra to "Great Blessed One." Lord of Lanka, also this is how it is: From everything to everything, transcending the terms of base, path, and fruit, for the essence of the higher meanings, separated from the object of expression, there is no other place to become enlightened, and all the terms that can only symbolize that alone, here, are liberated from the essence of the self-nature of the pure realm, therefore approaching the greatness of no Buddha.
Chinese
而所要展示的是，五大元素的自性，所有器情世界的事物，在此处，都于无所缘的空性大菩提心之坛城中，在无二的状态中，超越了一和多，本来成佛，以那个大状态遍布一切，不混杂地成佛，与那个自性的上好部分分离，就是三坛城无别的法性，在未被改造的体性中，本来就脱离了行境而成佛，因此，五大元素中首先显现的，也是被它所包含的那些，本来就没有显现过，脱离了一切边际的垢染，被摧毁，并且，以自明的方式遍布一切，具有这种状态。与那个自性的名言也分离，从一个角度来说，不是强制性地摧毁，而是自性显明地增长，自然具备圆满的功德，超越了所缘的行境，因此也完全符合“摧毁者、胜者”的词义。金刚萨埵大虚空中说：“五大元素摧毁者、胜者，于一切有情自性中存在，即使颠倒地分别，解脱也是自生，不由他生。”如此说。那些也不是从非有转变为有，而是本来就那样显现为五大，不由任何人所造作，而是以胜利者的体性显现，因此现在也脱离了安立。那些会转变为仅仅是自性的显现的体性。而且，第一大超越了凡夫和外道，第二大超越了声闻和缘觉，第三大超越了克里亚瑜伽，第四大超越了中观和唯识，最后一大超越了一切续部和教言，转变为殊胜的伟大，因此，从阿努瑜伽到阿底瑜伽，这些都不能与更低层次的结合。因此，在这里，就像乌努瑜伽的阿底瑜伽的独特体系一样，按照符合经论意旨的解释和手印，以量理之路清晰地阐述。以前，稍微以大圆满的意旨来讲述，所以要详细了解《普贤王如来根本续》的十部决定意义经、《宝藏幻钥》和《虚空无涯王续》等心部和界部的自宗，并汇集那些深奥要点。
English
And what is to be shown is that the nature of the five elements, all the objects of the container and its contents, here, are all in the mandala of the great emptiness of non-objectification, in the state of non-duality, surpassing one and many, originally enlightened, with that great state pervading everything, enlightened without mixing, separated from the excellent part of that nature, is the nature of the three mandalas inseparable, in the unmodified essence, originally free from the realm of practice and enlightened, therefore, the first of the five great elements to appear, also those contained by it, have never appeared originally, free from all the stains of the edges, destroyed, and, in a self-illuminating way, pervading everything, possessing this state. Separated from the expression of that nature, from one point of view, it is not forcibly destroyed, but naturally clearly increasing, naturally possessing perfect qualities, surpassing the realm of objects, therefore it also fully corresponds to the meaning of the word "destroyer, victor". Vajrasattva said in the great sky: "The five great elements, destroyer, victor, exist in the nature of all sentient beings, even if discriminated in reverse, liberation is self-born, not from others." So it is said. Those are also not transformed from non-existence to existence, but originally appear as five great elements, not created by anyone, but appear as the nature of the victor, therefore they are now also free from establishment. Those will be transformed into the nature of mere self-appearance. Moreover, the first great surpasses ordinary people and heretics, the second great surpasses hearers and self-realizers, the third great surpasses Kriya Yoga, the fourth great surpasses Madhyamaka and Yogacara, and the last great surpasses all tantras and instructions, transforming into a special greatness, therefore, from Anu Yoga to Ati Yoga, these cannot be combined with lower levels. Therefore, here, just like the unique system of Ati Yoga of Unu Yoga, according to the explanations and handprints that conform to the meaning of the scriptures, it is clearly explained by the path of valid reasoning. Previously, it was slightly explained with the intention of the Great Perfection, so it is necessary to understand in detail the ten definitive meaning scriptures of the 《Kunjed Gyalpo》, the 《Treasury Key》, and the self-tradition of the Mind and Space divisions such as the 《Longchen Rabjam Gyalpo》, and collect those profound essentials.
Chinese
因此，显示一致的观点是伟大的秘密主达热巴沃在开显果位的界中菩提心精华时所说的。我已将略微浓缩的要点写在《金刚萨埵大虚空释》中。密诀部主要展示了超越心部的直接道路的卓越之处，因此这些内容在此处并不多见。第三，从“楞伽”到“一切皆具自性”之间所显示的是，楞伽的大自在主们，显示的是常转法轮的体性。正如所说：“轮转、断除、相续不断，故名为轮。”如同没有人造作，而是自然而然地在相续的时间里不间断地作为断除业续之轮而出现。一切有情世间，皆遍布于自性显现中，具备五大功德，真实安住，唯有利益众生。这些是如金刚萨埵一般的诸佛的秘密神圣加持和事业。愚昧者赞叹说是众生的业力，这是没有见到密咒的深刻含义。例如，如同小鸟看不见大地一样，这是对伟大的密咒乘经典的真实意义的诽谤。因此，对于断除业续也要正确地随顺，成为精通要点的人。第二部分分为两部分：简要说明和详细解释。第一部分是从“楞伽”到“方便乘”之间所显示的。楞伽的主宰者为了那些与第一种调伏方法不相符的、需要被调伏的众生，为了显示究竟真实的乘，由于业和根器的不同，显现为三种形态。在所有世间界中，化现为化身，由于显现的缘故，以方便的方式调伏和引导，这是相乘的体性。通过誓言和苦行作为主要手段来理解意义，这是外密三续，以及通过将觉知转化为自在的方式，没有任何扬弃取舍，如同毒药转化为甘露一般，烦恼
English
Therefore, showing the concordant view is what the great secret lord Garab Dorje said in showing the essence of enlightenment in the fruition's expanse. I have also written a slightly condensed essential point in the commentary on "Vajrasattva Great Sky." The category of secret instructions mainly shows the greatness that surpasses even the Mind Division due to the characteristic of directly explaining the straight path, so these do not appear much here. Third, from "Lanka" to "All abide in their own nature" is what is shown. Those great lords of Lanka are showing the nature of the continuous vehicle of the wheel. As it is said, "Rotating, cutting, and continuous without ceasing, it is called a wheel." Like someone who has not done it, it naturally appears as a wheel that cuts off the karmic lineage without interruption in the continuous time. All of the stable and moving, container and contents, are truly abiding, pervading all, with the five great qualities in the appearance of their own nature, and only accomplishing the benefit. These are the secret and sacred blessings and activities of the victorious Vajrasattva as he is. Praising the ignorant ones who say it is the karma of sentient beings is not seeing the profound meaning of mantra. For example, like a small bird not seeing the great earth, it is a slander of the very nature of the great mantra vehicle's scriptures. Therefore, one should also properly follow the cutting of the karmic lineage and become skilled in the essential points. The second part has two parts: a brief explanation and a detailed explanation. The first part is what is shown from "Lanka" to "Vehicle of means." The lord of Lanka, for the sake of those who need to be tamed who do not conform to the first method of taming, in order to show the definitive vehicle of ultimate truth, appears definitely in three forms due to the power of karma and capacity. In all the world realms, appearing as emanation bodies, and because of appearance, taming and guiding by means of expedient means, this is the vehicle of characteristics and causes. Understanding the meaning through vows and asceticism as the main means, this is the three outer tantras, and through the means of transforming awareness into independence, without any abandonment or adoption, like poison turning into nectar, afflictions
Chinese
通过不需使用的法门来调伏的密宗内部的续部。第二部分有三个方面：讲述产生一切的引导法门，阐述苦行明咒的法门，讲述控制权势的方法。第一部分有两个方面：简要地说明，详细地解说。第一部分是，从“在此引导”到“显现为中等和殊胜”之间说明。在此，第一法门，即产生一切的引导法门，也有不同的类别，例如，根据所化之境的智慧下等、中等和殊胜三种，法门也必然显现为下等、中等和殊胜三种。下等显现为声闻，中等显现为独觉，殊胜显现为菩萨的法门。第二部分有三个方面：讲述声闻的法门，讲述独觉的法门，讲述菩萨的法门。第一部分是，从“在下等的境界中”到“显现为解脱之道”之间说明。首先，为了说明声闻，在下等中的下等，即成为圣者声闻的行境是：禁绝并断除所有极其可怖的恶业，如五无间罪等，与他人的想法相符，仪容令人满意，如从律藏中所说，三门二百五十三项加在一起，受持比丘的戒律学处，通过通达和串习包含在烦恼之因果和清净之因果中的四谛之法性，从而努力创造和获得自己所应获得的精华或根本，即阿罗汉果位，以正直的见修行持安住于串习，对于每个人来说，都显现为从轮回痛苦中解脱的四双八士道。这就像国王一样，只为自己的利益而努力修行。第二部分是，从“在中等的境界中”到“依靠自己的能力安乐地住”之间说明。成为下等根器的中等，即成为独觉者的行境是：认识到内外一切事物都从十二缘起中显现，因此有规律地产生。并且，认识到这些是可以破除的。