Chinese
因此，以色身成佛，仅仅是成熟的脉气运作的束缚，是与外道共同的空行密咒的持明者修持，是没有意义的，应该放弃。从观待于自明觉本身的所知和能知之显现以及唯识的角度来看，如果证悟到远离自明觉本身之外的具有能取所取之显现心识的二元对立，就像通过驳斥所取之境而阻止能取之心一样，也应放弃断除错乱的交替偏颇的见修行。轮回和涅槃的一切补特伽罗，都无法超越无有自他的法界智慧之心的金刚持大尊的自性。如《文殊口授》中所说：“如是金刚持大尊，是诸法之最胜法性，是修持方便之对境，是远离一切分别，是圆满之因难以衡量，是显现大印之光芒，以光芒成熟自他，是无二之最胜自性。”又如《解脱滴》中所说：“无二之最胜自性，是遍布一切事物之主，是完全未被轮回所染污，被称为法界。”如是显现。因此，自他一切都与吉祥金刚萨埵成为一体，对谁贪恋，对谁嗔恨呢？一切都是第六金刚萨埵的幻化而已，那时，具有生死轮回之轮的轮回也不成立。从何处到何处，业的转移等，也没有再生的存在，因为除了不住的涅槃之外，没有动摇的缘故。因此，被业和烦恼所抛弃的寿命等，就像在梦中出现各种梦境一样，是错乱中的错乱。如果以其为基础而行持地道等，就像在海市蜃楼中寻找水一样，不会有意义。因此，在原始的遍主金刚持大尊的果位，大乐的住所中，在无有变化的永恒不变的状态中，一切地道都圆满成就。如国王因陀罗菩提所说：“大乐不是无常的，大乐是永恒的。”就像这样。
English
Therefore, since one becomes enlightened in the form of the Form Body, merely engaging in the binding of the karmic winds and channels, which is common to non-Buddhists, and practicing the Vidyadharas of Sky-faring Secret Mantra, is without essence and should be abandoned. From the perspective of the appearance of knowable objects and knowing subjects dependent on one's own awareness, and from the perspective of mind-only, if one realizes that one is separate from the dualistic appearance-mind that grasps and is grasped, other than one's own awareness, then one should also abandon the biased views and meditations that alternately cut off the continuity of delusion, like stopping the grasping mind by refuting the object of grasping. All beings of samsara and nirvana are inseparable from the nature of the Great Vajradhara, who possesses the wisdom mind of the Dharmadhatu, which is without self and other. As it says in the Oral Instructions of Manjushri: "Such a Great Vajradhara is the supreme Dharmata of all dharmas, the object to be accomplished by skillful means, utterly secluded from all investigations, the immeasurable cause of perfect endowment, the one who fully illuminates the Great Mudra, whose rays ripen self and others, the supreme nature of non-duality." And as it says in the Drops of Liberation: "The supreme nature of non-duality, the lord who pervades all things, completely untouched by samsara, is called the Dharmadhatu." Thus it appears. Therefore, since all self and other become one taste with glorious Vajrasattva, whom should one be attached to, and whom should one hate? Everything is merely the magical display of the sixth Vajrasattva. At that point, the wheel of samsara with birth and death does not even arise. From where to where does the transference of karma, etc., exist? There is no abiding in rebirth, because there is no wavering from the non-abiding nirvana. Therefore, life and so on, propelled by karma and afflictions, are like the arising of various dreams in a dream, a delusion within a delusion. If one takes that as a basis and traverses the bhumis and paths, it is like searching for water in a mirage, it will not be meaningful. Therefore, in the state of unchanging, eternal, and sacred being, in the abode of great bliss, the state of the primordial all-pervading Lord Vajradhara, all the bhumis and paths are completely perfected. As King Indrabuti said: "Great bliss is not impermanent, great bliss is always permanent." Like that. Such a Vajra
Chinese
金刚持的果位，本来就是自性任运成就的相续。如《面授》中所说：“以相续和类别而安住。”在对此的解释中，下士说：“如所说，深奥者以相续而常恒。”这超越了错乱之心的境界，是远离有无一切戏论边，远离一切局限和偏袒的，不变的法界，显现了清净的无二中观，秘密不可思议。正如大学者圣天所说：“如来的一切口诀，从正确解脱中回头看的那些人的行境不是，极难执持，诸佛的行境，完全询问的心是什么，那自性是无根无住，无基无相，无形无色，超越感官，不是思辨者的行境。”这样的菩提是远离一切错乱的垢染，因此没有入定的和后得的起落。那样的时候，获得坚固的精华光明心，因此对于行于色声等境的六识金刚聚，也随意安住，对于此，没有近念住等的守护，圆满了三种律仪的波罗蜜多。远离了执著所知为相的障碍。那时，对于坏的认为是好的，对于好的认为是坏的，这样思辨和观察，对于粗暴的语言和卑贱的种姓，以极大的贪著而亲吻和性交等罪恶之事也没有遮止，对于世间称为梵行的行为，没有修持，在一切四种威仪中，以确定为金刚持的傲慢，对于守护各种行为而感到自豪，也就是远离一切恐惧和羞耻。如《解脱滴》中所说：“金刚持身具誓言，从业所生男女的，幻化之身不应轻蔑。具金刚心誓言者，认为坏的是好的。自己的心之自心上，后者不应驳斥前者。金刚语之誓言者，由欲所生的语。”
English
The state of Vajradhara is inherently a continuous stream of self-arisen perfection. As stated in the "Oral Instructions": "Abiding by continuity and categories." In the commentary on this, the inferior one says: "As it is said, the profound is constant through continuity." This transcends the realm of deluded minds and is free from all extremes of elaboration of existence and non-existence, free from all limitations and biases, the unchanging realm of Dharma, manifesting the pure non-dual Middle Way, secret and inconceivable. As the great scholar Aryadeva said: "The instructions of all the Tathagatas, the conduct of those who look back from perfect liberation is not, extremely difficult to grasp, the mind that completely inquires into the conduct of the Buddhas, that nature is rootless and without abode, without basis or characteristics, without form or color, beyond the senses, not the realm of thinkers." Such Bodhi is free from all defilements of delusion, therefore there is no rising and falling of meditative equipoise and subsequent attainment. At that time, having obtained the stable essence of the clear light mind, therefore, the six consciousnesses of the Vajra assembly, which act on forms, sounds, etc., are also freely placed, and there is no protection such as mindfulness for this, and the perfection of the three vows is completely fulfilled. Free from the obscuration of grasping knowable objects as characteristics. At that time, bad is considered good, and good is considered bad, and thus speculating and observing, there is no prohibition against kissing and sexual intercourse, etc., which are evil deeds, with great attachment to rough speech and lowly castes, and there is no practice for virtuous behavior called Brahmacharya in the world, and in all four postures, with the pride of being determined as Vajradhara, one is proud of guarding various behaviors, that is, being free from all fear and shame. As stated in the "Drop of Liberation": "The body of the Vajra Holder has vows, the illusory body of men and women born from karma should not be despised. The one with the Vajra mind has vows, thinks that bad is good. On the self-mind of one's own mind, the latter should not refute the former. The one with the Vajra speech vow, words born of desire."
Tibetan
་རྩུབ་མོ། །ཕྲ་མ་ལ་སོགས་བདེ་བ་ཡི། །ཚིག་ཏུ་རྣམ་པར་སྨྲ་བར་བྱ། །ཞེས་འབྱུང་བ་ལྟར། དེས་ན་འཁྲུལ་པའི་ཡུལ་ལྔ་ནི་སྒྱུ་མ་ལྟར་བརྫུན་ཅིང༌། དེ་ཉིད་ལ་བདེན་པར་ལྟ་བའི་གློ་བུར་དྲི་མ་གཟུང་འཛིན་བག་ཆགས་ཀྱི་ཞེན་པ་ཕྲ་མོ་རྒྱུ་བ་ཙམ་ཡང་གཏན་ལོག་པའི་སེམས་མངོན་དུ་གྱུར་ཏེ། དེས་ན་གློ་བུར་དྲི་མའི་ལུས་སེམས་རྣམ་པར་དག་པའི་རྡོ་རྗེའི་སྐུའི་ལུས་སེམས་འོད་གསལ་བ་ནི་སྐྱེ་འཆི་དང་བར་དོ་རྣམ་པ་གསུམ་གྱི་སྒྲོག་ཏུ་ཚུད་པ་མེད་ལ། མདོར་ན་ཤེས་བྱའི་ཆོས་ཐམས་ཅད་ཤེས་བྱེད་སེམས་ཉིད་ཀྱིས་རྣམ་པར་བཀོད་པ་ལས་གཞན་དུ་མེད་པས་སྔར་མ་ཤེས་པའི་ཤེས་བྱ་ཞིག་གདོད་ཤེས་པར་བྱར་མེད་ཅིང་ཤེས་བྱེད་རང་གི་བཀོད་པའི་ཤེས་བྱ་ཐམས་ཅད་ལ་ནི་རང་ཉིད་ཤིན་ཏུ་འདྲིས་ཤིང་བྱང་ཆུབ་པ་ཉིད་ཀྱི་ཕྱིར། སེམས་ཉིད་གཅིག་པུའི་གནས་ཚུལ་ཁོང་དུ་ཆུབ་པས་ཤེས་བྱའི་ཆོས་ཐམས་ཅད་མཁྱེན་པའི་ཀུན་མཁྱེན་དུ་གྱུར་ན། ཆོས་ཐམས་ཅད་ཀྱི་དོན་མངོན་དུ་གསལ་བར་བྱེད་པ་ལ་ཚིག་དང་ཡིག་འབྲུ་ཉི་ཚེ་བའི་སྡེབ་སྦྱོར་ལ་རག་མ་ལས་པར་ཤེས་བྱ་ན་སྲིད་དོ་ཅོག་གི་ཡི་གེ་དང་ཚིག་གི་ཚོགས་ལ་རང་བྱན་ཚུད་དེ་རང་དབང་འབྱོར་བས་འགྲོ་བ་ཐམས་ཅད་ཀྱི་མི་ཤེས་པའི་སྒྲོ་སྐུར་གཅོད་པའི་ཚིག་དང་དོན་དང་ཆོས་དང་སྤོབས་པ་ལ་སོ་སོར་ཡང་དག་པར་རིག་པ་བཞིའི་སྒོ་ནས་སྐྱེ་དགུ་ཐམས་ཅད་ཀྱི་འདོད་པའི་དོན་སྒྲུབ་པར་བྱེད་པར་ཞལ་གྱིས་བཞེས་པའོ། །ཚུལ་འདི་ལྟ་བུའི་རྟོགས་པ་ཐོབ་པ་ལ་སྐལ་བ་དང་ལྡན་པ་དག་སློབ་པར་གྱིས་ཤིག ༡༡༨
Chinese
粗暴的。谗言等安乐的。言语中分别宣说。如是说。因此，错谬的五境如幻觉般虚假，视其为真实的，突如其来的垢染，能取所取习气的执着，哪怕是微细的流动，也能彻底逆转的意念显现，因此，去除突如其来垢染的身心，完全清净的金刚身的身心光明，不会陷入生、死和中阴三种束缚。总之，所知的一切法，无非是能知的心性所显现，所以原本不知的所知，最初是不可能被知晓的，而对于能知者自己所显现的一切所知，自己是非常熟悉的，并且已经证悟，因此，通达唯一心性的状态，成为遍知一切所知法的全知者，为了使一切法的意义显现，不依赖于细微的词句组合，就能掌握一切所知存在的文字和词语，获得自在，从而通过四种无碍解，断除一切众生不了解的虚妄，实现一切众生的愿望，这是您所承诺的。有缘获得如此证悟的人，请学习吧！ 118
English
Rough. Flattery and other pleasant. To speak distinctly in words. As it is said. Therefore, the five objects of delusion are false like illusions, and the sudden defilements of seeing them as true, the attachment to the habits of grasping and being grasped, even the slightest flow, the mind that can completely reverse it manifests, therefore, the body and mind that have removed the sudden defilements, the radiant body and mind of the completely pure Vajra body are not trapped in the three bonds of birth, death, and bardo. In short, all knowable dharmas are nothing other than the manifestation of the knowing mind itself, so a knowable that was not known before cannot be known initially, and for all the knowables manifested by the knower itself, oneself is very familiar and has already attained enlightenment, therefore, by understanding the state of the one mind itself, becoming omniscient who knows all knowable dharmas, in order to make the meaning of all dharmas manifest, without relying on subtle combinations of words and letters, one can master the letters and words of all knowable existences, attain freedom, and thus, through the fourfold analytical knowledge, cut off the delusions that all beings do not understand, and fulfill the wishes of all beings, this is what you have promised. Those who are fortunate enough to attain such realization, please study! 118