Chinese
从自显清净刹土无有显现而生起，更特别的是，从非能辨识之清净色所生的非辨识，即以戒律之蕴为自性，显现为无漏之身的种种，如遍照尊等，主要以象种姓、持明者和种姓继承者二者之门径，成为彼如来种姓之部的佛陀，金刚萨埵、宝金刚、法金刚、业金刚等显现为眷属，然皆是不异于自性的圆满正等觉一切诸佛。如是五部一切皆显现为方便父，以任何功德显现如云聚，智慧显现为母，远离戏论如虚空，智慧与法界二者无别而完全双运，且安住之方式为：主要为五部种姓之佛，以及各自眷属的无量菩萨之相，以大乐之导师、秘密胜主，以及仅如五部之圆满受用身之主尊，以处所之意，由大圆满瑜伽士安排为听闻圆满身之眷属，以自性唯一方便而安住，无有能住与所住之方式而安住。第三（部分）有四：共同宣说时间与集结，宣说导师，宣说处所，宣说眷属。第一（部分）是，从“广说”至“一时”之间所宣说，即以幻化身之教法广说，以委婉和八种意趣将意义结合，以梵天妙音之语来讲述，如是说：为了引导迷惑者而宣说的所有教法，由集结者金刚手亲自听闻的同一时间。第二（部分）有二：宣说导师之体性，讲述其特征。第一（部分）是，从“薄伽梵”至“诸王”之间所宣说，导师之体性是：如特征乘般，降伏四魔且具足六种殊胜功德，超越轮回与涅槃之边际的殊胜引导者，能仁自在等未曾动摇于法身。
English
Arising from the self-manifest pure realms without manifestation, and especially, the non-discriminating arising from pure forms that are not cognitive, which is the nature of the aggregate of discipline, appearing clearly as the uncontaminated body, such as Vairochana, mainly through the lineage of elephants, the Vidyadharas, and the two paths of lineage successors, becoming Buddhas of that Tathagata family, Vajrasattva, Ratnavajra, Dharma Vajra, Karma Vajra, etc., appearing as retinue, but all are complete and perfect Buddhas inseparable from oneself. Thus, all five families appear as the father of skillful means, appearing with any qualities like a cloud, wisdom appears as the mother, free from elaboration like the sky, wisdom and the sphere of reality are inseparable and completely united, and the way of dwelling is: mainly the five Buddhas of the families, and the countless Bodhisattvas of their respective retinues, as the teacher of great enjoyment, the lord of supreme secrets, and the main deity of the complete enjoyment body like the five families alone, with the intention of the place, arranged by the great perfection yogi as the retinue listening to the complete body, dwelling in a single skillful means of self-nature, dwelling without the way of dwelling or being dwelt in. The third (part) has four: jointly explaining the time and collection, explaining the teacher, explaining the place, explaining the retinue. The first (part) is, from "Extensive statement" to "At one time" is explained, that is, the teaching of the emanation body is extensively stated, combining the meaning with euphemism and eight intentions, speaking in the words of Brahma's melodious voice, thus saying: All the teachings spoken to guide the deluded, at the same time that the collector Vajrapani himself directly heard the words. The second (part) has two: explaining the nature of the teacher, explaining its characteristics. The first (part) is, from "Bhagavan" to "The kings" is explained, the nature of the teacher is: like the characteristic vehicle, subduing the four maras and possessing six excellent qualities, the supreme guide who transcends the boundaries of samsara and nirvana, Shakyamuni and others have not moved from the Dharmakaya.
Chinese
以慈悲心所化现的十二大神通等，以调伏所化众生的力量，不确定地显现各种形象，精通各种善巧方便的自在之王，引导之殊胜，被安立为法王化身灯的导师，所有示现的身体幻化都是。第二部分，从下面“引导轮回的”到“化现为巨大”之间所阐述的，导师的特征是：从一个地方到另一个地方，将轮回的六道众生从三界中解脱出来，安置于无漏的境界，引导至解脱的佛陀。消除无明的翳障，清晰地揭示显现世间的二谛和业果之灯。消除烦恼和痛苦的折磨，施予利益和安乐的菩萨。如同调伏六道众生一样成办利益的圣者殊胜上师。对于极难调伏者，也以八种隐秘之意和四种教证等善巧方便度化，是慈悲的伟大化身。前后显现，相续不断，显现为所有所化众生之灯的能仁薄伽梵。以大慈悲心无生无灭，化现为常恒不变的伟大自性之身。第三部分，从上面“事业圆满之处”到“刹土”之间所阐述的是：圆满的处所是：二十种事业游戏的庄严和圆满十二事业之处。从安住于名为“第五福德藏”的地方开始，是积累福德的福田。是所化众生 निश्चित 地生起信心后，积累资粮和加行之行境。如同所说的世间界一样，是不可思议且超出思维的。六道各自的处所，就是这个世界本身，没有经过任何改造。或者，如同所说的化身灯的处所的庄严一样。由于所化众生以信心行持为主，因此安住在名为“具信者”的刹土中。第四部分，从下面“眷属无法言说”到“显现”之间所阐述的是：总的眷属是六道的一切所化众生，特别是具有善缘的天人和人类，数量无法言说。
English
Through compassion, the twelve great miracles of emanation and so forth, by the power of taming beings to be tamed, appearing in various forms without certainty, the sovereign king who is skilled in various skillful means, the supreme guide, the Dharma King, the teachers who are established as the Lamp of Emanation, all the manifestations of the illusory body are. The second part, from "Guiding samsara" below to "Manifesting as great," explains the characteristics of the teacher: from one place to another, liberating the six types of beings in samsara from the three realms, placing them in the undefiled state, and guiding them to liberation is the Buddha. Removing the cataract of ignorance, clearly revealing the two truths and the law of karma in the phenomenal world is the lamp. Relieving the torment of afflictions and suffering, bestowing benefit and happiness is the Bodhisattva. The noble and supreme master who accomplishes the benefit as he tames the six types of beings. Even for those who are extremely difficult to tame, he liberates them with skillful means such as the eight hidden meanings and the four scriptures, and is the great emanation of compassion. Appearing continuously, without interruption, as the lamp for all beings to be tamed is the Thubpa Bhagavan. With great compassion, without birth or death, he manifests as the great self-nature body that is constant and unchanging. The third part, from "The place of accomplishing activities" above to "Pure land," explains: The perfect place is: the twenty kinds of playful arrangements of activities and the place where the twelve deeds are perfectly accomplished. Starting from residing in the place called "Fifth Treasure of Merit," it is the field of merit for accumulating merit. It is the object of practice for beings to be tamed after they have definitely generated faith and accumulated the accumulations and practices. Like the world realm as described, it is inconceivable and beyond thought. The respective places of the six realms are just this world itself, without any modification. Or, like the arrangement of the place of the Lamp of Emanation as described. Because beings to be tamed mostly practice with faith, they reside in the pure land called "Possessing Faith." The fourth part, from "The retinue cannot be spoken of" below to "Manifests," explains: The general retinue is all the beings to be tamed in the six realms, and especially the gods and humans who have good fortune, whose numbers cannot be spoken of.
Chinese
以无与伦比的言辞，与那些无法衡量、超出度量的事物一同，真实地以言语显现，并以耳听的方式宣说和传扬，这是所化众生的显现。导师以三百六十种无尽的妙音等方式，将根本三藏扩展为十二部，八万四千法门，广为阐释，并安住于此。讲经说法的方式是：一切都完全显现为世俗谛和胜义谛这两种方式。以处所的必要而言，福德宝藏之地决定是眷属。第四（部分）有四（个方面）：共同宣说时间和结集者，宣说导师，宣说处所，宣说眷属。第一（方面）：从“欲望自因”到“一时”之间所宣说的内容是：导师是秘密身的教法。欲望是自己证悟法性的因之语，以及贪欲者以自身行为解脱之因，视为享用欲望之方便的语句是这样说的：欲望是不可舍弃的，不加禁止，它本身就安住于意义的法性之中。为了显现那实义的自性，所以才这样教导。结集者大秘密主，以如狮子般的说法方式，如同自显的意念般显现，在被听闻的那个时候，一时。此处“无月”是指并非一切中的一切，这也适用于其他的解释。第二（部分）有二（个方面）：宣说导师的体性，显示（导师的）特征。第一（方面）：从“薄伽梵”到“大乐”之间所宣说的内容是：导师的体性是：烦恼、有为、刹那变化以及断证的分别念等，都自然消失，以智慧自明的觉性，功德任运成就显现，不舍弃二边而远离，故为薄伽梵。以见地秘密，以行为秘密的自生义身，明点聚合的智慧大乐，安住于不变化的滋味之中，那就是（导师的体性）。第二（方面）：从下面“不共的秘密身”所显示的是：导师的特征是：瑜伽之外
English
Together with those immeasurable and beyond measure things that are not enough with incomparable words, actually showing in words, and proclaiming and spreading in the manner of listening with the ears, this is the appearance of the beings to be tamed. The teacher, through countless means such as three hundred and sixty kinds of wonderful sounds, expanded the root Tripitaka into twelve parts and eighty-four thousand Dharma gates, extensively explained them, and abided therein. The way of teaching the Dharma is: everything is completely shown to appear solely as the two ways of conventional truth and ultimate truth. In terms of the necessity of the place, the place of the treasure of merit is definitely the retinue. The fourth (part) has four (aspects): jointly proclaiming the time and the compilers, proclaiming the teacher, proclaiming the place, and proclaiming the retinue. The first (aspect): what is proclaimed from "desire as its own cause" to "at one time" is: the teacher is the teaching of the secret body. Desire is the word of the cause of realizing the Dharma nature by oneself, and the words of the means of enjoying desire, which the desirous consider as the cause of liberation through their own actions, say this: desire is not to be abandoned, it is not forbidden, it itself abides in the Dharma nature of meaning. It is taught in consideration of manifesting that very nature of meaning. The compiler, the great secret lord, in the manner of speaking like a lion, appeared like a self-manifesting thought, at that time when it was heard, at one time. Here, "moonless" means not everything in everything, and this also applies to other explanations. The second (part) has two (aspects): explaining the nature of the teacher, and showing (the teacher's) characteristics. The first (aspect): what is proclaimed from "Bhagavan" to "great bliss" is: the nature of the teacher is: afflictions, conditioned things, momentary changes, and the thoughts of abandonment and realization, etc., all naturally disappear, with the self-illuminating awareness of wisdom, virtues spontaneously accomplish and manifest, without abandoning the two extremes and being separated, therefore, Bhagavan. The self-born meaning body secret in view and secret in conduct, the wisdom great bliss of the union of bindus, abiding in the unchanging taste, that is (the nature of the teacher). The second (aspect): what is shown from below, "the uncommon secret body," is: the characteristics of the teacher are: outside of yoga
Chinese
因为不是其他的处所，所以不是共同的，难以证悟，是秘密的身。不离断除边际的痛苦，享用二者安乐空性无别而住，就是那个。第三，从上面的“神变全部”到“在净土”之间所说，处所圆满是：从证悟和未证悟显现轮回涅槃的神变全部圆满，特别是有多少化身出现的处所。金刚的顶端和秘密的鼻尖相触，作为所依的自性从头逆转的顶髻。以转轮王的方法，胜过下方的殊胜秘密深奥难以衡量，体验到无二的智慧，具有秘密殊胜的味道，陷入大乐的八二差别嬉戏中，一切都感到欢喜。与生起轮回涅槃的处所意义相符的bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）母胎没有罪过的沾染，八瓣莲花的心髓是根本脉的顶端花蕊。是创造四十二位佛陀等一切的身体并显现的宫殿。处所的功德是对于极度贪恋的所化，以殊胜的方法调伏，是前往成办利益的圣道。由于过失的控制，没有方法，从上师以下三有之中的有情以业力生起并成熟的基础。是众生极度贪恋执着的所依。是众多有情生起之处。瑜伽士和众生以方法摄持与否而成为轮回涅槃之路。为了调伏所化而行持的那些行为，都一致地显示出来。因为没有贪执，所以名为秘密处所莲花八瓣的净土，如果证悟，则一切功德生起的基础所依，显现各种不同的陈设，就在那里安住。第四，从下面“秘密的眷属”到“如是安住”之间所说，显示眷属是：秘密身的眷属，根和精髓聚集，以智慧激励，显现不可言说的神变，又不可言说，显示无量无数，例如眷属。