English
Without a doer. Because of the state of equality, when the object of grasping does not arise, all phenomena are clear as self-appearing awareness. Being free from all desires for appearance and emptiness, spontaneously accomplishing is called the meaning of the Great Perfection. That which is clear in the awareness of the yogi, and where meaning and awareness are inseparable, is called the characteristic of causal consciousness. It is called the basis or cause of the samadhi that is the essence of the path of meditation. There, what is called consciousness is distracted and undistracted due to not being accustomed to or familiar with samadhi. Although there is being robbed by conditions and being separated from objects, there is still a subtle consciousness of grasping there, so it is called the characteristic of causal consciousness. The characteristic of the arising of conditions is that if one possesses that view, then the samadhi does not transcend the four modes of conduct in the state of spontaneous accomplishment of the Great Perfection, which is called the characteristic of the arising of conditions, which is meditation. If view and meditation are like that, then how should conduct be practiced? The scripture says: Conduct is unobstructed in everything. Just as a bird flies in the sky without clinging to the path, no matter how high or low the objects of conduct are, one should not engage in attachment, hope, doubt, intentional accomplishment, or intentional abandonment, which is the essence of conduct. If such awareness is decisive, then the three of view, conduct, and meditation are equal, which is called the condition for accomplishing the result. It is just a verbal term. If such awareness is firm and there is no clinging to it, then one is free from the fear of the three realms and is on the path of non-leakage. Whoever becomes capable. That is, if one cultivates familiarity with such samadhi, one becomes capable. Realization and meditation increase from above and above, and abiding without arising in the spontaneously accomplished vidyadhara is the complete maturation of the nature of one's own intention. That is the characteristic of the result because it is close to taking the result. These are mostly the path of the completion stage. There, the yogi of the deity's body and hand seals of the generation stage abides in whatever is the individual mandala wheel of one's own yidam deity, and in that very place. When the path becomes capable, one abandons the body of complete ripening and unites with the vidyadhara of the Great Seal. Without abandoning the body.
Chinese
此后，是关于通过胜乐金刚获得大手印。在这些时候，对于手印瑜伽士来说，将本尊之身视为智慧，显现空性无别，除了等性之三摩地之外，见、行、修三者与圆满次第相符。这些是针对智慧广大者的灌顶。对于智慧低下者，渐次进入的灌顶，直到三摩地不被外境所夺之前，被称为持明，即清净三摩地的违缘。然而，并非成为三摩地的自性，而是观修所观和能观的作意，这不包括在此处。因为被称为金刚大乘，所以三摩地具有对境和有境的分别，以及执着于对总义作意的普遍相，并且依靠其他因缘来成就，完全从他者自在中解脱。通过这个渐次进入，可以体验到寿命灌顶等三种持明。瑜伽等宗派的行者不理解此义。证悟的理由是，在前面的章节中，“因相同和字母的形式”等，显示了见解的理由。由于清净了执着，所以是殊胜的法身。如镜子清除了污垢，则影像圆满。清净了三界和道的粗细概念，在所化众生的面前，自显现的二身的一切事业都是果的自性。证悟真实义的阿赖耶识的自生智慧与法身无别。三界的一切法，包括器情所摄的一切苦乐事物，由于俱生无明的力量，显现为阿赖耶识的形象，所以无别。因此，轮回和涅槃二者，也由于消除了能取所取的执着和道的执着，虽然不同，但在本体上，对于真实义的阿赖耶识来说是一体的。从真实义的阿赖耶识中散乱出来的状态，就是俱生无明，是轮回的因。由业和烦恼二者所造作，如同转轮王的王子流落他乡，但本体不会改变一样。《广大经》中说：“颠倒二者皆为真实，无明即是智慧明，烦恼痛苦乃菩提胜。”因此，轮回仅仅是错觉。
English
Thereafter, it is about connecting with the great seal through empowerment. In these instances, for the yogi of the seal, the deity's form appears as wisdom, emptiness and appearance are inseparable, and other than the samadhi of equality, the view, conduct, and meditation are in accordance with the completion stage. These are empowerments for those of great intellect. For those of lesser intellect, the empowerment of gradual entry is called vidyadhara until the samadhi is not stolen by objects, which is the purification of the obstacles to samadhi. However, it is not becoming the nature of samadhi itself, but the mental activity of meditating on the object of meditation and the meditator is not included here. Because it is called the Great Vajra Vehicle, samadhi has the distinctions of object and subject, as well as clinging to the general characteristic of mentally engaging with the general meaning, and it is accomplished by other causes and conditions, and is completely liberated from the power of others. Through this gradual entry, one can experience the three vidyadharas, such as the life empowerment. The path practitioners of Yoga and other systems do not understand this meaning. The reason for realization is that in the previous chapter, "the same cause and the form of letters," and so on, show the reason for the view. Because attachment is purified, it is the supreme Dharmakaya itself. If a mirror is cleared of tarnish, the reflection is perfect. Purifying the subtle and gross concepts of the three realms and the path, all the activities of the two self-manifested kayas in the face of the beings to be tamed are the nature of the fruit. The self-born wisdom of realizing the alaya of true meaning is inseparable from the Dharmakaya. All phenomena of the three realms, including all the objects of happiness and suffering contained within the vessel and its contents, are inseparable because they appear as the form of the alaya consciousness due to the power of co-emergent ignorance. Therefore, samsara and nirvana are also different due to the elimination of the attachment to the apprehended and the apprehender and the attachment to the path, but in essence, they are one in the alaya of true meaning. The state of distraction from the alaya of true meaning itself is co-emergent ignorance, which is the cause of samsara. Created by the two, karma and kleshas, just as the prince of a Chakravartin king wanders abroad, but his essence does not change. In the Extensive Sutra, it says, "The two perversions are also true, ignorance itself is clear wisdom, kleshas and suffering are supreme enlightenment." Therefore, samsara is merely a delusion.
Chinese
因此，真实意义的普基是自显的，那便是自生智慧。无法指示的体性是真实意义的普基，在平等性的法界中显现，轮回与涅槃的所有道路都显现于此，并在此合一，这被称为“一因”。瑜伽士领悟其意义，刹那间明晰的觉性被称为“一因之证悟”。以字句形式证悟是：三字，即轮回与涅槃的一切，以觉性与菩提心无别的理由，一切皆未从心性中成立任何事物之法。心性，真实意义的普基，未生任何边际之体性，即所诠释之义。诠释它的理由是，从文字中，无生由阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，无）所诠释。身语意三者中，那是语。因此，语在任何地方都不止息，显现任何事物，然而体性上没有成立。阿所诠释的心之体性，未成立为一，觉性自明，显现为任何事物都不止息，即所诠释之义。诠释它的词是，空性显现为光明，由阿加上那若而诠释，如欧（ཨོ，梵文天城体：ओ，梵文罗马拟音：o，啊+乌），那是从显现不止息的角度而言的身。显空二者的词，虽然先后出现，但意义无别，因此证悟为一的觉性，即显现为五种智慧。觉性远离一切事物，空性显现，显现为任何事物都不止息，如镜子般，不止息本身显现任何事物，满足所化众生的需求，分别了知一切法，仅此而已，未从法界中移动，远离显空的偏执，即平等性。由于不止息，满足所化众生的愿望，事业成就，即所诠释之义。诠释它的是第五个字母嗡（ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，嗡），即自生智慧的意。字母嗡是一个字，从身语意三者诠释，内外的一切法，蕴、界、处，都是以上所说的身语意三者。不止息是身为佛（བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：buddha，觉者），无别是意为佛（བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：buddha，觉者）。而且，佛（བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：buddha，觉者）的理由是，凡夫的能取所取之执着，由三字的理由而完全清净。因此，并非像执着于无的一方，证悟之义是自生的
English
Therefore, the real meaning of the base of all is self-appearing, which is self-originated wisdom. The essence that cannot be pointed out is the real meaning of the base of all, appearing in the realm of equality, where all paths of samsara and nirvana appear and unite, which is called "one cause." When a yogi realizes its meaning and the awareness becomes clear in an instant, it is called "realization of one cause." Realization in the form of letters is: three letters, that is, all of samsara and nirvana, with the reason that awareness and bodhicitta are inseparable, nothing of phenomena is established from the nature of mind. The nature of mind, the real meaning of the base of all, the essence of not being born in any extreme, is the meaning to be represented. The reason for representing it is that from the letters, unborn is represented by A (ཨ，Devanagari: अ，IAST: a，unborn). Among body, speech, and mind, that is speech. Therefore, speech does not cease anywhere, it manifests anything, but it is not established in essence. The nature of mind represented by A, not established as one, awareness is self-luminous, appearing without ceasing anything, is the meaning to be represented. The word representing it is that emptiness appears as luminosity, represented by A plus Naro, like O (ཨོ，Devanagari: ओ，IAST: o，a+u), which is the body from the perspective of non-cessation of appearance. The words of appearance and emptiness, although appearing in sequence, are not different in meaning, therefore the awareness of realizing as one, that is, appearing as five wisdoms. Awareness is separated from all phenomena, emptiness appears, appearing without ceasing anything, like a mirror, non-cessation itself manifests anything, fulfilling the needs of sentient beings to be tamed, separately knowing all dharmas, only that, without moving from the dharmadhatu, away from the bias of appearance and emptiness, is equality. Because of non-cessation, fulfilling the wishes of sentient beings to be tamed, activities are accomplished, that is the meaning to be represented. What represents it is the fifth letter Om (ༀ，Devanagari: ॐ，IAST: oṃ，Om), which is the mind of self-originated wisdom. The letter Om is one word, representing from body, speech, and mind, all internal and external dharmas, aggregates, elements, and sources, are the three of body, speech, and mind mentioned above. Non-cessation is Buddha (བུདྡྷ，Devanagari: बुद्ध，IAST: buddha，awakened one) as body, non-duality is Buddha (བུདྡྷ，Devanagari: बुद्ध，IAST: buddha，awakened one) as mind. Moreover, the reason for Buddha (བུདྡྷ，Devanagari: बुद्ध，IAST: buddha，awakened one) is that the grasping of ordinary people is completely purified by the reason of the three letters. Therefore, it is not like clinging to one side of non-existence, the meaning of realization is self-originated.
Chinese
一切智慧显明即是广大。以如是之义，内外一切法于彼显明。譬如白布被染成红色，其力在于茜草，因其染成红色之故，故说为加持。所谓现量，即是说，任何三者的证悟，皆依赖于善逝之教证与上师之口诀，仅是名言而已。于教证与口诀之义，应生起定解。然亦非不依赖教证与口诀，乃是透过教证与口诀，使无谬之义得以显现。此无谬之义之显现，亦非仅止于闻慧与思慧，乃是修习闻思之义。修习之智慧果，于四现量之最后，如水入水般，于自证现量中，无能见所见，任运成就而证悟。以彼证悟，轮回涅槃或境心一切法，皆随三理任运成就。能取所取之识彻底清净，名为极证悟。仅是证悟，下乘亦有，仅是将总义作为意之境而已。此处之“极”字，意指无能见所见，乃是究竟证悟，故称之为“极”。或者，较之下乘，推断而称之为“极”。以上所说之四种证悟，一切平等圆满大王。所谓“一切平等圆满大王”，即是说，轮回涅槃、有为无为、器情一切法，证悟其本来自有之义，即是显现。一切法无不圆满于身语意三者之中，显现圆满为身，无自性为语，无分别圆满为意，故能胜过二边。无有止息，故胜过空性之边。无有执著，故胜过实有之边。此二者亦无有分别，故连微细之分别执着亦不存留，故称之为大。清净平等之理是：下器情续等皆清净证悟。此处是清净平等之理，四种证悟从这个相续本身就是它的自性，所以在证悟的时候，能取所取的识不成立，所以在心中一切法都是清净的缘故，轮回