English
Having obtained the empowerment of the earth, holding the Kriya Vajradhara and the four types of Upaya. In the palace arranged with dense yoga, having the wheel of deities transformed into a body like a Chakravartin king. Holding the Vajra of the three of Kriya's body, speech, and mind, and endowed with the qualities of action Upaya, accomplished by the Karma lineage of the doer. Combining those two as four, or dividing those two yogas into the five lineages themselves. Considering the main deity and retinue complete in the manner of complete adornment and attire enjoyment. The signs within the Great Yoga Secret Mantra are: all dharmas are emptiness, clarity, and non-duality, which is the Dharmakaya with Samantaprabha. The great bliss of enjoying everything without a place to dwell is the Sambhogakaya with the lotus eyes. The image of that, arousing compassion for those to be tamed, is the Nirmanakaya that appears in the place of the wisdom wheel great assembly. The forty-two thoughts and so forth transform, becoming the forty-two deities and so forth, with a definite number. Performing the benefit of beings with four types of actions, considering the four miracles complete. Following Atiyoga, it is complete from the beginning, free from the number of deities. Vast, everything is complete in the state of Dharmata. Compassionate action is playing completely in the Rupakaya, the power of great bliss is complete, accomplishing the benefit of others. The great bliss of spontaneously abiding pervades everything, it is the vast body. The Dharmakaya is primordially liberated from all the elaborations of the four extremes and six limits. The self-awareness of omniscient wisdom, without attachment to all the bliss of samsara and nirvana, enjoys it, it is the great bliss Sambhogakaya. The rays of that manifest in various forms of compassion to those to be tamed, it is the Nirmanakaya. Those three are indivisible, complete in the state of Bodhicitta, from that cause of spontaneous accomplishment. The Vidyadhara Bodhisattva lineage abiding in the pure realm, with that holder as the cause. Taming with the Sambhogakaya adorned with common and special marks and signs. The continuum of beings of the six realms, the pure ones attain the two paths, and the impure ones are ordinary beings. In general, the self-cause of the appearance of the Rupakaya is the self-cause of the liberation of those to be tamed, it is the Rupakaya.
Chinese
如是说。由主宰之缘所作，清净之化身六能仁，以及不清净之广大化身显现。彼之事业身语意，以不可思议之方式调伏各种所化众生。于《佛陀和合经》中说：有时寂静，有时猛烈，有时大魔作障碍，山和一切众生皆是。如是，一般来说，一切法皆是佛陀之事业，经中如是宣说。 此外，彼等色身之自性，超越了由实有之相所成就之身。 轮回与涅槃一切法之本初安住之根本，十力聚合之精华，自性身，乃是自证大乐报身，无定法身，日光化身，如是显现为三身。 自生之智慧，殊胜之身，任运成就，超越了无，故说为有，亦是超越了有和无之边。 此外，虚空，少许无有之识，非有非无之四生处，唯有感受、想、行、识以及四名蕴。 没有能用手触碰、用锤子击碎，由地水火风所成之身体。 中阴身、乾闼婆之城市，以及饿鬼和某些罗刹亦是如此。 此外，外道断见者认为，与此身体分离即是断灭。 认为觉性之状态不稳定，乃是堕入恶趣之处。 此外，小乘经部之单方面涅槃，乃是声闻通过寂灭烦恼而证得。 犹如木柴燃尽，火焰熄灭一般。 证得无余涅槃之比丘，身体已灭，唯有执取、痛苦以及微细之执着刹那存在。 此外，于体性上摇摆不定，乃是对自性之意趣，对于所说之离戏不改变。 仅仅观待远离一切戏论之状态为本性。 于彼处解脱，乃是认为到达究竟法身之位。 认为以道位之愿望而行事，亦能成办众生之利益。 不视佛陀为身，于《善幻术师授记经》中说： 不应视佛为色身，以及相好， 种姓和血统皆不恒常，声音亦是， 不是断灭，乃是心和， 意识由意分别而成。
English
Thus it was said. Through the condition of the master, the pure emanation body, the six Thubpas, and the impure emanation body, appeared extensively. The deeds of body, speech, and mind, with inconceivable means, tame various beings to be tamed. In the Buddha Samyoga Sutra, it says: Sometimes peaceful, sometimes fierce, sometimes great demons create obstacles, all mountains and beings. Thus, in general, all dharmas are said in the tantras to be the deeds of the Buddha. Furthermore, the essence of those form bodies transcends the body that is established as a real mark. The essence of the ten powers combined, the root of the inherent basis of all dharmas of samsara and nirvana, the essence body, is the self-aware great bliss enjoyment body, the indeterminate dharma body, the sunlight emanation body, thus appearing as the three bodies. The self-born wisdom, the supreme body, spontaneously accomplished, transcends non-existence, therefore it is said to exist, also transcends the extremes of existence and non-existence. Furthermore, space, a little bit of non-existent consciousness, in the four abodes of neither existence nor non-existence, there are only feeling, perception, formation, consciousness, and the aggregates of the four names. There is no body made of the elements that can be touched by hand or broken by a hammer. The intermediate state of existence, the city of the Gandharvas, and some pretas and rakshasas are also like that. Furthermore, the tirthikas who hold the view of annihilation believe that separation from this body is annihilation. Believing that the state of awareness is unstable is a place to fall into evil destinies. Furthermore, the one-sided nirvana of the Hinayana Sutra Pitaka is attained by the Shravakas through the pacification of afflictions. Just as when the firewood is exhausted, the fire dies out. For a bhikshu who attains nirvana without remainder, the body is gone, only grasping, suffering, and subtle moments of clinging remain. Furthermore, wavering in characteristics is the intention of self-nature, not changing what is said to be free from elaboration. Merely looking at the state of being free from all elaborations as the nature. Liberation there is considered to be the ultimate state of the Dharmakaya. Believing that acting with the aspiration of the path stage can also accomplish the benefit of beings. Not seeing the Buddha as a body, in the Prophecy Sutra of the Good Illusionist, it says: One should not see the Buddha as a form, nor as marks, lineage and descent are impermanent, and sound is also, it is not annihilation, it is mind and, consciousness is thoroughly distinguished by the mind.
Chinese
何者是法性，彼即是薄伽梵。如是解脱。名与族，及血统不可测，声音及断灭非有，心与识，意所分之智慧非有，彼等一切部多皆已舍弃。又，有智慧亦观彼等而示现有，是相似的。又，吠陀论者异于物质，智慧异于空性，事物异于无常，恒常异于众多，唯一异于痛苦而为安乐。一切融入于我，如是欲求智慧无边，如孔隙融入于大虚空。法界远离戏论之庄严，故落入常实之边。自性远离戏论，而形相是幻化的红线，尚未决断。裸体派共同显现之法一，为一切法之实体。显现为境，并经验与觉知之识相合。智慧譬如五彩混合之色彩之核心，或如宝珠之形态。如是欲求一切法不混杂，以及空性之红线。胜论派以心之中心之我，由微尘所成之心，明了内外一切法。如是欲求亦是空性之红线。数论派之神我，知识心识，三毒恒常故有垢染。三德之自性与自在所变之诸相，执着为境，仅是如此。彼亦是随顺与周遍计度之识之境。彼等一切皆是执着于常有事物之相之有心者。又，仅依仗少分经文，认为一切皆非有之识，亦仅是周遍计度之境，故非智慧。是所知一切遍知者，与成办利乐之大悲之红线。又，超越瑜伽者，是孩童声闻所取之境。承认能执持极微之智慧为刹那。虽具有三明与六通之庄严，能从下往上提升。然是远离能取所取之大乐之遍知之红线。又，独觉由缘起所悟之所取境，未由缘起所成。执着而欲求之识，如声闻一般。
English
That which is the nature of reality is the Bhagavan. Thus it is liberated. Name and lineage, and ancestry are immeasurable, sound and cessation are non-existent, mind and consciousness, the wisdom distinguished by the mind is non-existent, all those groups are abandoned. Moreover, having wisdom, they also contemplate those and show them as existing, it is similar. Furthermore, the Vedic followers are different from matter, wisdom is different from emptiness, things are different from impermanence, permanence is different from many, the one is different from suffering and is bliss. All merge into the self, thus desiring wisdom to be limitless, like holes merging into the great sky. The realm of reality is separated from the adornment of non-elaboration, therefore it falls into the extreme of permanence and reality. The nature is separated from non-elaboration, and the form is the red thread of illusion, not yet decided. The naked ascetics' common appearance of one dharma, possessing the essence of all dharmas. Appearance is the object, and experiencing and knowing consciousness are combined. Wisdom is like the core of colors mixed with five colors, or like the form of a jewel. Thus desiring all dharmas to be unmixed, and the red thread of emptiness. The Vaisheshika school clarifies all internal and external dharmas with the mind made of atoms, the self in the center of the heart. Such desire is also the red thread of emptiness. The Sankhya school's purusha, knowledge, mind, the three poisons are always impure because they are permanent. The nature of the three qualities and the transformations manifested by the chief are merely considered as objects due to attachment. That is also the object of knowledge that is in accordance with and completely imputed. All of them are mindful ones who are attached to the characteristics of permanent things. Moreover, the knowledge that relies only on a small portion of scripture and considers everything to be non-existent is also merely a completely imputed object, therefore it is not wisdom. It is the red thread of the omniscient one who knows all knowable things, and the great compassion that accomplishes benefit and happiness. Furthermore, the one who transcends yoga, is the object taken by childish Shravakas. It is acknowledged that the wisdom that holds the subtle particles is momentary. Although it possesses the adornment of the three knowledges and the six superknowledges, it can rise from below to above. However, it is the red thread of the omniscient one of great bliss, free from grasping and being grasped. Moreover, the Pratyekabuddha realizes the object to be grasped by conditions, not accomplished merely by dependent origination. The consciousness that desires with grasping is just like the Shravakas.
Chinese
༈ 瑜伽行者了知能取所取与彼分离，自证刹那之实性，则能取所取得以完全清净。彼亦因自性离戏之广大而与造作分离，故为赤裸之界限。 ༈ 中观以辨别边中，于胜义谛中，彻底远离一切戏论之边。所知戏论乃是能知之如幻智，虽仅存于世俗谛中，然若因此遮蔽、混淆实义，则不应知，故于实义中，为智慧与大悲之赤裸界限。 ༈ 中观断灭论者，以如金刚之对治力断除一切所知之漏，于穷尽之时，彼知之智慧亦将穷尽，譬如木尽火灭，于空性之界中入于寂灭，由道时所发之愿而成就，并以于所化众生前显现之二色身，欲成办所化众生之义利，故实为断见空性。 ༈ 如是，彼知之觉性，若为错乱或非错乱，若为错乱，则所知空性亦为错乱心识所显现，故为虚假。又若彼觉性确定不乱，于决定之义中真实存在，则彼真实之识，岂能断灭，实不能也。若确定为真却仍断灭，则亦将断灭而为空性。若亦欲断灭，则以空性断灭之故，显现之理岂不成立，是成立也。 ༈ 因果业及前后世，以及决定善妙之果与三，若于彼等造作诽谤，于实义中，有何圆满者，实无有也。 ༈ 若于决定之义中，无有任何基础，而显现境与体验觉性生起，以此理由，何故不从虚空中生出花朵，是应能生也。 ༈ 欲求无有智慧之边亦仅止于此。一切遍知之智慧与显现一切之相之赤裸界限。 ༈ 外道咒师谓，种种树木之火焰，虽自性为一，然如我等之火焰各异。如是，如来之意趣，自性无别之体性，于所知一切遍知中，亦谓安住于不同之相续中，是则彼此互相了知