Chinese
为了确实地获得解脱，彼此之间没有增殖，因为二元性并不成立，所以增殖的对象和增殖的主体各自都不存在。未生和未灭的，所知之物在此显现，那就是自心而非他物，为了辨别外境的所知。其中，未生和未灭的自性，空性之色，金刚瑜伽母于此时所见，并非自心之外的外境，因为此能辨别并摧毁显现为外境的所知。喜金刚中也说：天界、人间、地狱等，刹那间变为一体。自他之分的分别念，压制并非能力。如是说。因此，对于我的自性，任何时候都无法增殖。大宝剑的自性，能用自性的刃来斩断吗？其中，胜义谛的因果二者，是心性本质上的同一，因此，我以我自身来增殖的能力，在任何时候都不存在，否则，大宝剑的自性，能用宝剑自性的刃来斩断吗？不会斩断，因为会陷入斩断的过失。那么，大手印因为是无生的缘故，它的安乐谁也无法体验吗？如同与梦中的娼女交往，在梦中会变得快乐一样。从虚空中出现的影像，依靠而对我也是如此。如同梦中与娼女交往而获得快乐，虽然没有娼女，也没有从那产生的快乐，却能体验到一样。从虚空，也就是从远离一切戏论的空性中产生的，也就是从空性中成就的影像，显示着，我获得不变化之乐，也同样是无生却能体验。梦中与娼女交往的快乐，虽然没有因缘，却能作为体验的例子，但并非以显现也空性的例子。这个道理也将在无上不变的智慧成就中详细阐述。如此一来，这些的所生之物，能生之物，以及所证之物，能证之物等。
English
For the sake of definite liberation, there is no proliferation between them, because duality does not exist, so the object of proliferation and the subject of proliferation do not exist separately. Whatever is seen here, unborn and unceasing, is one's own mind and not another, in order to distinguish external objects of knowledge. Among them, the nature of unborn and unceasing, the emptiness-form, which is seen by Vajrayogini at this time, is not an external object other than one's own mind, because it can distinguish and destroy the objects of knowledge that appear as external objects. It is also said in the Hevajra: The heavens, the human realm, the underworld, etc., become one in an instant. The conceptualization of self and other is not the power to suppress. Thus it is said. Therefore, for my own nature, there is no ability to proliferate at any time. Can the nature of the great sword be cut by the blade of its own nature? Among them, the cause and effect of the ultimate truth are the same in the essence of mind, therefore, the ability of myself to proliferate with myself does not exist at any time, otherwise, can the nature of the great sword be cut by the blade of the sword's own nature? It will not be cut, because it will fall into the fault of cutting. Then, since Mahamudra is unborn, can no one experience its bliss? Just as associating with a prostitute in a dream, one becomes happy in the dream. The image that arises from the sky, relying on it, is the same for me. Just as one obtains happiness from associating with a prostitute in a dream, although there is no prostitute and no happiness arising from it, one can experience it. The image that arises from the sky, that is, from emptiness that is free from all elaborations, that is, the image that is accomplished from emptiness, shows that I obtain unchanging bliss, which is also unborn but can be experienced. The happiness of associating with a prostitute in a dream, although there is no cause, can be taken as an example of experience, but it is not an example of emptiness that also appears. This reason will also be explained in detail in the accomplishment of supreme and unchanging wisdom. In this way, the things to be generated, the things that can generate, and the things to be realized, the things that can realize, etc.
Chinese
各自遮止是也。有些藏人认为这些遮止了自性，这仅仅是被邪宗恶魔所教唆的表现，没有任何道理可言。第四是：非是智慧亦非方便，此乃俱生智所摄，从一切圆满之乐中，断除一切诸障碍故，如虚空般无所染。舍弃境与诸根者，于一切诸法中住，无有间断舍弃分别。如是说，双运之体性，并非仅仅是智慧，亦非仅仅是方便。俱生智所摄，知是方便亦是智慧。此处方便智慧之主，如前所说，然方便智慧之所有名相，亦应于此处结合。简而言之，非是仅仅证悟智慧离戏之空性之智慧，亦非仅仅是有所缘之慈悲。此乃俱生之大乐空色之智慧母所摄，即体性无别也。大乐乃如所有性与尽所有性之智慧，离诸障故，乐（藏文：ཛཾ，梵文天城体：जं，梵文罗马拟音：jaṃ，汉语字面意思：藏文种子字）自之形相圆满之自显中，十力等所有功德皆圆满之自性，亦即福德资粮圆满故，轮回未空之际，利他永不间断。智慧资粮圆满故，智慧清净刹土，眷属，供养，具相好之身与严饰，法生处与无量宫等转变。戒律资粮圆满故，交合之身与自显之诸法皆安乐显现。无分别之智慧，知晓一切所知也。烦恼与所知，以及等持之所有障碍皆远离且断除。如虚空不为土等所染般，自显中不净之显现皆清净，任何世俗二取之法亦不染污。智慧之刹土与无量供养等，亦舍弃色等六处之境。身具一切相好庄严，然亦舍弃眼等诸根。
English
It is also a matter of individual prohibition. Some Tibetans think that these things block self-awareness, which is just a manifestation taught by evil demons of bad sects, and there is no reason to go along with it. The fourth is: It is neither wisdom nor means, This is accompanied by innate wisdom, From the perfection of all bliss, All obscurations are abandoned, Like the sky, it is not stained. Abandoning objects and senses, It dwells in all beings everywhere, Without interruption, abandoning distinctions. It is said that the nature of union is: it is not just wisdom, nor is it just means. Accompanied by innate wisdom, knowing that it is means and also wisdom. Here, the main point of means and wisdom is as mentioned above, but all the categories of means and wisdom should also be combined here. In short, it is not just the wisdom that realizes the emptiness of wisdom free from elaboration, nor is it just the compassion of means with focus. This is the great bliss of co-emergence, accompanied by the wisdom mother of emptiness and form, that is, the nature is inseparable. Great bliss is the wisdom that knows suchness and the extent of it. Because it is free from obscurations, bliss (Tibetan: ཛཾ, Sanskrit Devanagari: जं, Sanskrit Roman transliteration: jaṃ, Chinese literal meaning: Tibetan seed syllable) is the nature of complete self-appearance in its own form, and all the qualities such as the ten powers are completely perfected. That is, because the accumulation of merit is complete, benefiting others will never cease as long as samsara exists. Because the accumulation of wisdom is complete, the pure land of wisdom, retinue, offerings, bodies with marks and signs, ornaments, the source of Dharma, and immeasurable palaces are transformed. Because the accumulation of ethics is complete, the bodies in union and all the self-appearing dharmas appear blissfully. The non-discriminating wisdom knows all knowable objects. All obscurations of afflictions, knowledge, and samadhi are separated and abandoned. Just as the sky is not stained by earth, etc., all impure appearances in self-appearance are purified, and no conventional dualistic dharmas are stained. The fields of wisdom and the vast offerings also abandon the objects of the six sense bases such as form. The body is adorned with all kinds of marks and signs, but it also abandons the senses such as the eyes.
Chinese
并且，凭借一切智智的威力，从一切处时，对于一切有情事物，在胜义谛中以法性之方式安住，在世俗谛中也一时任运成就，以成办利益而周遍安住，不可分割和摧毁，舍弃了能取所取等二法之分别，身和智慧和刹土和功德和，受用和事业一切都安住于一体性中。第三，广示自性不变之坛城，分为二：详细解说自性大供养六种，以及广示胜义谛金刚界之大坛城。第一，此自生金刚萨埵，大义胜妙不可变。如是简略开示之义，广说为：名为金刚不坏。于此乃大义薄伽梵，心识三有为一之自性，当说胜妙不可变。如是说，远离一切生灭，进入真实之安住方式的智慧，因为舍弃了因缘而自生，胜义谛胜妙不可变的广大的安乐，是一切法之安住方式，并且圆满，因为任何时候也不会衰败，所以是大义，基道果三者周遍的心性大乐此乃，名为金刚萨埵，彼大乐本身因为不是积聚所成所以不可摧毁，因为不是分别念所作所以名为金刚，彼本身从原始就已摧毁四魔，因为没有被四魔的垢染所染污所以安住方式没有衰败，六种圆满的自性也是圆满的缘故是薄伽梵，此处大义也是彼本身。心识是胜义谛的欲望和，色界和，无色界名为三有，或者，身语意三者的有之显现广大，空色一切相，本体都是大乐一味性。原始的安乐和空色双运就是，当说胜妙不可变。又是对于空色之三有，心识之名义如何安立呢？
English
And, by the power of the omniscient wisdom itself, from all places and times, for all sentient beings and things, in the ultimate truth, they abide in the manner of Dharma-nature, and in the relative truth, they also spontaneously accomplish all at once, abiding pervadingly by accomplishing benefits, indivisible and indestructible, abandoning the distinctions of the two dharmas such as grasping and being grasped, body and wisdom and pure land and qualities and, enjoyment and activities all abide in one essence. Third, the mandala of unchanging nature is extensively shown, divided into two: detailed explanation of the six great offerings of nature, and extensive display of the great mandala of the Vajra Realm of ultimate truth. First, this self-born Vajrasattva, the great meaning is supremely immutable. The meaning of this brief teaching is explained in detail as: it is called the indestructible Vajra. Here, the great meaning is the Bhagavan, the nature of mind, the three existences are one, one should speak of the supreme immutability. Thus it is said, the wisdom that is free from all arising and ceasing, and enters into the true way of abiding, is self-born because it has abandoned causes and conditions, the great bliss of the ultimate truth, supremely immutable, is the way of abiding of all dharmas, and it is also perfect, and because it will never decay, it is of great meaning, the great bliss of the mind-essence that pervades the three bases, paths, and results is, called Vajrasattva, that great bliss itself is indestructible because it is not accumulated, and it is called Vajra because it is not made by discrimination, that itself has destroyed the four maras from the beginning, and because it is not stained by the defilements of the four maras, the way of abiding has not decayed, and the nature of the six perfections is also perfect, therefore it is Bhagavan, here the great meaning is also that itself. Mind is the desire of ultimate truth, and the form realm, and, the formless realm is called the three existences, or, the appearances of the three existences of body, speech, and mind are vast, the emptiness-form all aspects, the essence is the oneness of great bliss. The union of primordial bliss and emptiness-form is, what should be called supremely immutable. Also, for the three existences of emptiness-form, how is the meaning of the word mind established?
Chinese
那，因为思念大乐空色，也是思念之境的意义。萨埵(藏文：སཏྭ་，梵文天城体：सत्त्व，梵文罗马拟音：sattva，汉语字面意思：有情)也指精华或汁液，因此，也要想到，真实的三有存在于世俗三有的精华中。这是在《名号赞》中说：“大欲是大乐，大喜是大悦。”因此，大供养是大乐或大欲。这里，欲是汁液，即胜义谛的明点。乐是不变，喜是俱生，悦是周遍，因为使一切常与无常都悦乐。大贪菩萨大，令一切有情喜。简略地显示后，详细地解释说：至极不变乐圆满，以诸地完全圆满，大贪菩萨大，令一切有情喜。其中，大菩萨是语金刚的自性，三有的贪欲存在于一切有情的相续中，因为那是一切的法性，所以是大。贪欲如海的法性，从垢染的部分作为基础轮回之时，对于没有解脱的一切有情，产生欲妙的喜乐，断除垢染时，一切自显现都变成大乐，因此使解脱的一切有情喜乐。如果想一切自显现如何变成安乐，如上所示，以完全圆满十二地，圆满了至极不变的安乐刹那。这样，将明点做成清净二合，就是菩萨，那即是大贪。因为使一切有情喜乐，所以称为大，这样就是大菩萨。因此，金刚萨埵是双运的安乐自性，由大菩萨所体验，大菩萨是对于那安乐，作为菩萨者和贪著者。贪欲是尘垢的法，所以是语金刚。《名号赞》中说：大供养是大贪，令一切有情喜。如是。菩提萨埵大嗔恚，烦恼穷尽大怨敌。简略地显示后，详细地解释说：安住菩提心
English
That, because of thinking of the great bliss empty form, it is also the meaning of the object of thought. Sattva (藏文：སཏྭ་，梵文天城体：सत्त्व，梵文罗马拟音：sattva，汉语字面意思：Sentient being) also refers to essence or juice, therefore, it should also be thought that the true three existences exist in the essence of the conventional three existences. This is what is said in the "Praise of Names": "Great desire is great bliss, great joy is great satisfaction." Therefore, great offering is great bliss or great desire. Here, desire is juice, that is, the bindu of ultimate truth. Bliss is unchanging, joy is co-emergent, and satisfaction is all-pervasive, because it makes all constant and impermanent things happy. Great attachment, great Bodhisattva, makes all sentient beings happy. After briefly showing it, it is explained in detail: The ultimate unchanging bliss is complete, with the complete perfection of all the grounds, great attachment, great Bodhisattva, makes all sentient beings happy. Among them, the great Bodhisattva is the nature of speech vajra, the attachment of the three existences exists in the continuum of all sentient beings, because that is the nature of everything, so it is great. The nature of attachment is like the ocean, from the part of impurity as the basis, at the time of samsara, for all sentient beings who have not been liberated, it creates the joy of desirable qualities, when impurity is abandoned, all self-appearances become great bliss, therefore it makes all liberated sentient beings happy. If you think about how all self-appearances become happy, as shown above, with the complete perfection of the twelve grounds, the moment of ultimate unchanging bliss is complete. In this way, making the bindu pure and dual, is the Bodhisattva, that is great attachment. Because it makes all sentient beings happy, it is called great, so it is the great Bodhisattva. Therefore, Vajrasattva is the nature of the bliss of union, experienced by the great Bodhisattva, the great Bodhisattva is for that bliss, as the aspect of the Bodhisattva and the attached one. Attachment is the nature of dust, so it is speech vajra. In the "Praise of Names" it says: Great offering is great attachment, making all sentient beings happy. So it is. Bodhisattva great anger, afflictions exhausted, great enemy. After briefly showing it, it is explained in detail: Abiding in Bodhicitta