English
First, it abides relying on the nature of A (Tibetan, Devanagari: A, Romanized Sanskrit: A, Literal Chinese meaning: A). From the remembrance of Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: Oṃ, Literal Chinese meaning: Om), relying on the remaining channels and letters, all tastes gather and abide in Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: Oṃ, Literal Chinese meaning: Om). Relying on the remaining channels and letters, the body abides. Relying on the tip abiding in Hum (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: Hūṃ, Literal Chinese meaning: Hum), the remaining channels and letters also abide. Thus, those letters within the channels rely on the light of five colors, like a gathering of spools of five-colored threads. Relying on each of those, the naturally good father and mother both abide. Because relying on the bliss of means and the emptiness of wisdom, one is liberated from the three realms. Therefore, relying on experience, one is liberated from the inseparability of bliss and emptiness. Thus, because many gather and generate the body, it is called "All-Pervading." Moreover, because gradually imparting awareness to the two letters, the nature of grasping at various different conceptualizations is non-existent. The bliss of Samantabhadra father and mother blazes in body, speech, and mind. In the mind of that yogi, all afflictions are cut off, and abiding in the nature of one's own wisdom is called "Good." Subtle and coarse dharmas, the nature of reality is completely pacified in the expanse of Samantabhadra's mind. Holding onto dharma in the mind, neither bound nor liberated, that itself is the sign purifying in its own place, it is the key of the senses being self-sufficient. Similarly, relying on the expanse of the mind, sound arises. Relying on the expanse of activity, smell arises. Relying on the expanse that is not of any various natures, touch is liberated into the nature of reality. Thus, subtle and coarse touch, the nature of reality is completely pacified in the various non-dual expanse of Samantabhadra. From holding onto the touch of the body as self, neither bound nor liberated. The sign purifies in its own place, it is the key of the senses being self-sufficient. So, what is the understanding of those six expanses? The expanse of the body dawns as the all-pervading Samantabhadra, realizing all dharmas as equal in the three times. The expanse of speech dawns as the all-pervading Samantabhadra's sound and words, establishing all that is heard as the nature of reality. The expanse of mind dawns as the all-pervading Samantabhadra's remembrance and thought, establishing everything as mind. The expanse of qualities dawns as all the methods gathered by appearance and awareness as the play of the nature of reality, establishing all appearances and awareness as the state of the basic reality.
Chinese
被确定下来。事业的虚空中，以庄严和各种颜色显现，所有存在与不存在都在基础、道路和果实中解脱，被确定下来。各种自性也不可得的虚空中，轮涅槃任何地方都不可得地显现，所有自显现都被纳入修持的定中，被确定下来。这样，一切法都在六虚空中被确定，因此称为虚空。这样安住于六处，外在断除六道众生的生处，内在六种烦恼清净于本位，秘密地以法性普贤六者证悟意义，因此称为六者。续部有体性、定义、特征、分类和作为续部持有的合理性，这五者需要了解。体性是无法被篡改和改变的，它能确定真如实相，因此产生。定义是：坚定、连续、不变且正直，因此是续。分类有三种：基础续、自性续和方便续。基础是：事物的实相，没有任何声音可以标记，没有间断的智慧，不偏袒任何一方的见解，不以错觉为念，不以言词区分错与不错。它如何成为续部呢？体性不变且无法篡改，因此是因寂静；它的自性坚定，因此是续；它的慈悲连续不断，因此是续。自性是：精华、花朵和精华三种融合，因此是续。精华在轮回和涅槃中显现，花朵美丽而清晰，精华使之成熟，这三者显现为法性的自性，续是法性连续不断。自性有能指和所指两种，所指是代表前两者的意义，所指不变地显示，因此是续。能指有词句的续和意义的续两种。词句的所有表达都成为基础，因此是续。那也是续的命名者和特征。命名者是具有清晰名称的那些，被称为词句的续，也就是以词句和文字记录的那些。那些因为有名称而成为续。特征是自己的心性清净无垢。
English
It is determined. In the expanse of activity, all ornaments and colors appear, and all existence and non-existence are liberated into the ground, path, and fruit, and are determined. In the expanse where various natures are also imperceptible, it appears imperceptible in samsara and nirvana, and all self-appearances are taken into the samadhi of practice, and are determined. Thus, all dharmas are determined in the six expanses, hence it is called expanse. Thus, residing in six places, externally, it cuts off the birthplaces of the six realms of beings; internally, the six afflictions are purified in their own place; and secretly, the meaning is realized by the six Samantabhadras of Dharmata, hence it is called the sixth. The tantra has essence, definition, characteristics, divisions, and the justification for holding it as a tantra; these five should be known. The essence is that it cannot be corrupted or altered, and it establishes the true reality, hence it arises. The definition is: steadfast, continuous, unchanging, and upright, therefore it is a tantra. There are three divisions: the ground tantra, the nature tantra, and the means tantra. The ground is: the reality of things, which no sound can label, the wisdom without interruption, the view without falling to any side, not taking delusion as thought, not distinguishing between delusion and non-delusion with words. How does it become a tantra? Its essence is unchanging and cannot be corrupted, therefore it is the cause of solitude; its nature is steadfast, therefore it is a tantra; its compassion is continuous, therefore it is a tantra. Nature is: essence, flower, and essence combined, therefore it is a tantra. The essence appears in all of samsara and nirvana, the flower is beautiful and clear, and the essence makes it ripen; these three appear as the nature of dharmata, the tantra is the continuous dharmata. Nature has two aspects: the signified and the signifier. The signified represents the meaning of the previous two, the signified shows unchangingly, therefore it is a tantra. The signifier has two aspects: the tantra of words and the tantra of meaning. All expressions of words become the ground, therefore it is a tantra. That is also the namer and characteristic of the tantra. The namer is those with clear names, called the tantra of words, which are those recorded in words and letters. Those become tantras because they have names. The characteristic is that one's own mind is pure and without defilement.
Chinese
安住自性法性的普贤，如是安住于身的五根门，乘风之骏马而向外境，譬如黄金具有黄色自性般显现，了知彼即是自显自解脱，显现一切无可舍弃而于法性中生起，故名普。 觉性流转依于空明，流转之性即是空性自解脱，无可获取亦无可取舍，彼即是观修生起之处，故名贤。 假名者，乃指何者所有。 语词者，乃指一切所诠之基。 心要义者，谓自心即为法性心要所摄，故名普。 如是之心未被诸多迷乱分别所染污，故名贤。 彼等普贤之自性者，有虽普而非贤，有虽贤而非普之二端。 其中，轮回之分别虽普，然非贤。 以修持法性现前之义，故显现生起者，虽贤而非普。 彼之端有二者皆非，与二者皆是。 非者，谓语词、假名、影像等，仅于言词上称普贤，然依于身而生乐之普贤，与事物实相于相续中生起之普贤，以及如是依于显现而于法性中解脱之普贤，和现前证悟自心之普贤皆非是。 二者皆是者，即是彼等。 彼等普贤之法性者，于一切事物之体性中生起，且于彼中显现，又于彼中生起故于彼中解脱。 所诠影像者，依于形相而立名。 身脉者，谓依于脉气之乐于法性中生起，且依于彼而解脱。 自性者，谓将一切显现回遮于法性中。 假名者，谓依于彼而法性普贤显现自之体性。 语者，谓依于词而将义确定于法性中。 心要义者，谓天界恶趣佛陀有情一切皆是心之
English
The all-goodness of the nature of abiding as it is, the nature of reality: Thus, the five sense doors abiding in the body, riding on the horse of wind, go to external objects. For example, just as gold has yellowness as its inherent quality, it appears. Knowing that very thing as self-appearance and self-liberation, all appearances arise as the nature of reality without being abandoned, hence it is called "all." The movement of awareness relies on emptiness and clarity, and the very movement is self-liberated into emptiness. Since there is nothing to be obtained or taken, that very thing arises as the place for view and meditation, hence it is called "good." Imputed name: what it exists in. Expressed word: the basis of all that is expressed. Essential meaning: one's own mind is gathered by the essence of the Dharma, hence it is called "all." Such a mind is not defiled by many deluded thoughts, hence it is called "good." The nature of those all-goods is that there are two extremes: all but not good, and good but not all. Among them, the conceptualizations of samsara are all, but not good. By practicing the meaning of the manifest nature of reality, the arising of appearances is good, but not all. At that extreme, there are both not both and both both. Not both means that although one says "all-good" in mere words, such as expressed words, imputed names, and images, it is not the all-good that arises from happiness based on the body, the all-good that arises in the continuum of the reality of things, the all-good that is liberated into the nature of reality based on appearances like this, and the all-good that is the manifest realization of one's own mind. Both both are those. The nature of those all-goods is that they arise in all the qualities of things, appear in that very thing, and since they arise in that very thing, they are liberated in that very thing. The image to be represented is that names are established based on form. The body channels are that the happiness based on the channels and winds arises as the nature of reality and is liberated by relying on that very thing. The nature is that all appearances are turned back to the nature of reality. By imputation, the all-goodness of the nature of reality manifests its own characteristics by relying on that very thing. Expression is that meaning is established in the nature of reality by relying on words. The essential meaning is that all beings, heavens, hells, buddhas,
Chinese
顯現為法性。它們的獲得是：依靠一切來證悟善良的法性。空性是如此證悟的法性，由於一切都未脫離普賢王如來的空性，因此是清淨六道的要點。而且，如此證悟是依靠普賢王如來的身之空性，色解脫為法性。如此，粗細之色完全在法性普賢王如來的身之空性中寂滅，因此，眼睛執著色為自我的束縛解脫，那本身就是相在自處清淨，是根自在的要點。同樣，依靠色蘊的空性，一切味解脫為法性，不可言說的意義自顯自解脫，執著味為自我的識，完全在法性普賢王如來的語不可言說的空性中寂滅，因此，舌頭執著粗細味為自我的不束縛不解脫在自處清淨，是根自在的要點。如此，依靠意的空性而解脫為法性，如此解脫對二者都有作用。也就是說，安住於一切的究竟，並且那本身不改變，因此是續。而且，自心從最初到現在一直執著，如此在一切時都發生也不改變，因此是續，從因有情成熟為果佛，因此是續。意義的續是自明清晰的續，以及現量見到清淨的續。自明是：對於證悟者來說，明覺的智慧在一切時都無有分離而顯現，因此是續。現量見到清淨的續是：依靠上師的口訣，依靠法性的真實加持，即使最後一剎那也不會輪迴於三界，而是在自性化身的淨土中呼氣而成就佛果。那為何成為續呢？那本身法性現量的真實不欺騙，因此不可能改變，所以是續。而且，詞句的續中，生起次第為主和圓滿次第為主等等在其他地方已闡述。續的特徵是：基礎事物之實相無不遍及，因此具有自性本性大悲三者的特徵，自性