Chinese
四者如幻，事业合于法性，从无有法界中，由大悲之缘而生。如何调伏，即如何显现。所调之境，以方便行持，成满所愿之义，仅是假立之显现，然于真实胜义中，身语意之自性，无可言说，若审视之，则为空寂之故。于无取舍之法性中，获得自在，不舍五欲妙乐，以之为友伴，较之声闻等下劣道，更为安乐。如是行持，亦不为烦恼所染，彼即转为道用，故较之大天等更为殊胜。于空性中，臻至究竟，转为无变之胜乐，安立一切众生，具此威德者，乃为利他之圆满自性。如是二利俱足，即缘于大威德。又如第二解说，众生之蕴、处、界所显现之诸法，皆安住于自性清净之体性中。如是，作业智即法界智，色即遍照，愚痴即自生大智慧之星，光明朗照，是为真实之住处。如是，阿赖耶与识，烦恼嗔恚等，本初即具于镜智金刚萨埵中。染污意与受，我慢等，安住于宝生无戏平等性智之境。意识与根识，贪欲等，于无量光妙观察智中显现，故得自在，获得佛之大乐。阿赖耶或八识，五蕴等五种清净自显现，与法性空性无别，故无二元，自生智慧大威德，于彼中，一切种性皆超越。五门之识与作意之蕴，嫉妒等，安住于成所作智不空成就中，一切事业皆为法性中自然嬉戏之甚深瑜伽。于此，经续与注释中，作业智与法界智二者皆可摄集，作业智乃周遍一切业之所依，而法界智乃事物生起之能作者，故二者可分别安立。阿赖耶识可摄于金刚部与莲花部二者中，然就阿赖耶自身之体性而言
English
The four are like illusions, and their actions are in accordance with Dharma. They arise from the realm of Dharma, due to the conditions of great compassion. As they are tamed, so they appear. The objects to be tamed are practiced with skillful means, fulfilling the meaning of wishes. They are merely labeled appearances, but in ultimate reality, the essence of body, speech, and mind is inexpressible. If examined, they are empty because they are devoid of inherent existence. By gaining mastery over the nature of Dharma, which is free from acceptance and rejection, and by not abandoning the five desirable qualities but taking them as companions, one is more blissful compared to the lesser paths of Hearers and others. Even while practicing in this way, one is not stained by afflictions, but they are transformed into the path itself. Therefore, one becomes superior to great gods and others. By becoming vast and ultimately reaching the unchanging supreme bliss, and by establishing all beings, one possesses the glory of being the embodiment of altruistic benefit. Thus, focusing on the great glory of accomplishing both benefits simultaneously. Or, according to the second explanation, all phenomena that appear as aggregates, sources, and realms of sentient beings abide in the nature of self-existing purity. Thus, the wisdom of action is the wisdom of the Dharmadhatu, form is the Illuminator, and ignorance is the self-arisen great wisdom star, shining brightly, which is called the true abode. Similarly, the basis and consciousness, the aggregates, and anger are inherently present in the mirror-like wisdom of Vajrasattva. The afflicted mind and feelings, pride, etc., abide in the realm of the wisdom of equality, which is the unborn, single, and equal essence of Ratnasambhava. Mental consciousness and sensory consciousness, desire, etc., arise in the discriminating wisdom of Limitless Light, thus gaining mastery and attaining the great bliss of Buddhahood. The basis or the eight consciousnesses and the five aggregates, all five pure self-appearances, are inseparable from the emptiness of Dharma nature. Therefore, there is no duality, and the self-arisen wisdom, the great glory itself, arises in that very state, transcending all lineages. The consciousness of the five senses and the aggregate of intention, jealousy, etc., abide in the accomplishing wisdom of Amoghasiddhi. All activities are the profound yoga of naturally playing in the Dharma nature. In this context, the tantras and commentaries gather both the wisdom of action and the wisdom of the Dharmadhatu. The wisdom of action is the basis that pervades all actions, and the wisdom of the Dharmadhatu is the agent that causes things to arise, so they are established separately. The alaya-consciousness can be gathered into both the Vajra family and the Lotus family, but in terms of the nature of the alaya itself
Chinese
并且，所有内外的显现，都是从根本识显现的自性力的作用，这样认为并安立这两者吗？轮回的诸法仅仅是显现的假立，暂时的作用是合理的，如果考察其自性则是空寂的。清净的智慧也以自性无别的方式，在各种续部中出现不同的清净结合，这里也应如此理解。此外，如果存在特殊的密意，那么有智慧的人们应该去寻找。如果上述的意义没有从这样的见地中动摇，那么三身自然圆满。如果将其与修行者的相续结合，那么，如果强烈的散乱没有被强烈的觉性所控制，觉性从原始以来就是未被改造的，安住在无分别、离戏论的状态中，那么深奥的法性就如虚空般平等而住，这是法身。五毒转化为五部、五智显现，从而掌控轮回和涅槃的一切法，这是报身。无论显现何种欲望的功德，都没有过失并且显现为享用，这就是化身圆满。如此，父续方便的印，自性俱生的坛城，这些由空行来指示。能执的分别念的行境，内外五种垢染的清净，就是没有能执分别念的自性，五种清净的明点，安住在五处。也就是，虚空和有情清净是金刚部的空行金刚妙音母。如地显现和血肉清净是如来部的空行佛眼佛母。液界和血清净是宝生部的空行玛玛格佛母。火界和暖热清净是莲花部的空行白衣佛母。风界和气息清净是事业部的空行誓言度母。五种垢染的元素完全清净是法界的空行卓迪夏热玛。这样，五空行也融入普贤卓迪夏热玛，因此，一切轮涅都从她的虚空界中产生和存在。从五大和其虚空中显现的一切法，下乘视为虚假的幻象。密宗视其为显现为本尊的幻象。大圆满视其为自然俱生的幻象，因此称为幻象。如此，在有情的心中，有显现的八识，五蕴和五清净。
English
Furthermore, are all inner and outer appearances considered and established as arising from the power of the essence of manifestation from the ground of all? The phenomena of samsara are merely imputed appearances, and their temporary functions are reasonable, but when their essence is examined, they are empty. The pure wisdoms also arise in various tantras with different pure combinations due to the power of their inseparable essence, and this should be understood here as well. Moreover, if there is a special meaning of intention, then those with intelligence should seek it out. If the above meaning does not waver from such a view, then the three bodies are spontaneously complete. If this is applied to the practitioner's being, then if strong distraction is not overcome by strong awareness, and if awareness is primordially uncorrected, abiding in a state of non-conceptual, free from elaboration, then the profound dharma nature abides equally like the sky, which is the Dharmakaya. The five poisons transform into the five families, and the five wisdoms arise, thereby controlling all the phenomena of samsara and nirvana, which is the Sambhogakaya. Whatever desirable qualities appear are without fault and appear to be enjoyed, which is the Nirmanakaya complete. Thus, the mudra of the father method, the spontaneously present mandala, are indicated by the dakinis. The purification of the five impure elements of the grasping mind's objects, the five pure essences that are the nature of non-grasping mind, abide in the five places. That is, the purification of space and sentient beings is the Vajra family dakini Kuntuzangmo. The appearance like earth and the purification of flesh and blood are the Tathagata family dakini Buddha Locana. The purification of the liquid element and blood is the Ratna family dakini Mamaki. The purification of the fire element and heat is the Padma family dakini White-clad Dakini. The purification of the wind element and breath is the Karma family dakini Samaya Tara. The complete purification of the five impure elements is the Dharmadhatu dakini Trothishwari. Thus, the five dakinis also pass into Kuntuzangpo Trothishwari, and therefore, all samsara and nirvana arise and abide in her space. All the phenomena that appear from the five elements and their space are seen by the lower vehicles as deceptive illusions. The secret mantra sees them as illusions appearing as deities. Dzogchen sees them as spontaneously present illusions, hence the term illusion. Thus, in the minds of sentient beings, there are the eight consciousnesses of appearance, the five aggregates, and the five purities.
Chinese
即有为之法，以及五蕴所摄的一切，其自性本自清净之身与智慧显现之义，以智慧了悟，以禅定获得自在，通过享用这二种方便，如幻般随心所欲地进行控制，因此感到安乐。无论如何运用，都能远离事物和相状的执着，不被过失所染污，这是最极的安乐。如是，法界与智慧二者，乃无处不在的自性大乐，是诸法之所依处，从本体而言，是基果无别的嘿汝迦。三族、四族、五族等无量显现，乃幻化网之族类的主宰，对此必须通过修持来明确认识。第二，关于修法之体性：修持者是所依之补特伽罗，以及如何修持之二种方法。首先，是对具器者宣说，对非器者保密。首先，是先给予教导，给予后要守护而不中断。第一，以智慧开启心智，在确实验证的基地上，上师开示此决定之方便。如是说，首先是修习共同道等闻思修之智慧，以及秘密稳固之秘密智慧。如是，通过这四种智慧，依次开启具有清净之器、口朝下、横卧、底漏四种人的心智，对于进入佛法之路的人，要如实观察其种姓、根基、信心和智慧，如果他是堪能接受甚深密咒之法的法器，那么就像在肥沃的土地上播种任何种子都能良好成熟一样，因为教导不会中断，所以对于这样的人，持有如来大秘密之法，是胜过一切的，尊贵的上师以决定的密意，撷取一切的精要口诀，为了获得无上菩提之果，应当开示这并非权宜之道的决定之方便，密咒之根本。第二，以油滑之誓言，以及清净和怖畏之束缚，在习惯这些之后，获得体验。如是说，如
English
That is, conditioned dharmas, and all that is encompassed by the five aggregates, the meaning of the self-nature being primordially pure body and the arising of wisdom, understanding with wisdom, gaining mastery with samadhi, through enjoying these two means, controlling as desired like an illusion, therefore feeling bliss. However one uses them, being free from attachment to things and characteristics, not being stained by faults, this is the ultimate bliss. Thus, the two, the expanse and wisdom, are the all-pervading self-nature, the great bliss, the place of all dharmas, in terms of essence, it is the Heruka inseparable from the ground and result. The countless appearances of the three families, four families, five families, etc., are the lord of the families of the net of magical illusion, this must be definitely recognized through practice. Secondly, regarding the nature of the means of accomplishment: the practitioner is the individual who is the support, and the two methods of how to accomplish. First, it is to teach those who are vessels and to conceal from those who are not. First, it is to first give instructions, and after giving, to guard without interruption. First, "With wisdom, open the mind, on the ground of certain investigation, the lama shows this certain means." Thus it is said, first is the wisdom of hearing, thinking, and meditating on the common path, etc., and the secret wisdom that is secret and firm. Thus, through these four wisdoms, in order, the minds of the four types of people who are pure vessels, face down, lying sideways, and with leaking bottoms are opened, and for those who enter the path of Dharma, their lineage, foundation, faith, and wisdom are examined as they are, and if they are vessels capable of receiving the profound mantra Dharma, then just as any seed sown on good soil will ripen well, because the instructions will not be interrupted, therefore, for such a person, holding the great secret Dharma of the Tathagata is superior to all, the noble guru, with definite intention, extracts the essential instructions of all the secrets, in order to obtain the fruit of unsurpassed enlightenment, this definite means that is not an expedient path, the root of mantra, should be shown. Secondly, "With oily vows, and the bonds of purity and fear, after becoming accustomed to these, take experience." Thus it is said, as
Chinese
精油就像是事业产生的根基或基础一样，精油即是誓言，根本是身语意之誓言，以及支分五不舍等二十五条，以及这些的命是见解菩提心之誓言。如是说：一切法的命是誓言，誓言的命是见解，见解的命是觉受，觉受的命是诀窍，诀窍的命是修持，修持的命是不散乱，不散乱的命是获得把握。如是宣说，获得把握之时，一切平等性菩提心超越了地界，无有分别，融为一体的誓言安住是所有誓言的精华。因此，以殊胜誓言滋润相续或具有约束，恒常安住于不应违越之境，即具足心之庄严，并且如实安住于平等性咒语之甚深命脉中，不观待种姓与非种姓是使者的洁净，与乐空之缘的事业手印平等结合是结合的洁净，无有垢染地受用五肉等是吃同样食物的洁净，需具有此三者。在平等性无取舍之义中，以与之相应的命脉生起大乐，即使取舍之行如何贤妙，然因沾染了本性，因此，以如此之境，获得见解清净与清净之极。因非由他者所致，故此乃殊胜洁净，需与之相应。见解低劣且智慧浅薄者，如兽群无法忍受狮吼般，需成为畏惧怖畏之境的咒语命脉者。此处，命脉即是念诵修持，首先如自之自在力般，以念诵修持之器灌顶，于真实与世俗二谛双运之境中，修持本尊身语意之瑜伽，念诵圆满后，通过火供，以念诵和近念诵圆满之门，需获得本尊加持之征相。如是，具有法器获得诀窍觉受者，也需首先串习誓言、洁净、命脉，之后方可摄取修持体验。