English
It is the direct apprehension of holding. The direct apprehension of yoga is that until the awareness is not integrated into the object of meditation, it is self-illuminating in the mandala of body and wisdom. Although there is no coarse concept of meditator and meditation, there is a subtle awareness of grasping in the mind. This is called holding. The direct apprehension of self-awareness is the nature of the fruit, like the clear reflection of an image in a clean mirror on the face of the yogi himself, but the mirror has no grasping. In the yogi himself, the body and wisdom are spontaneously accomplished, and apart from that, from the continuum of the yogi, like water not departing from its wetness, the direct apprehension of self-awareness is spontaneously accomplished. Compared to the direct apprehension of yoga, this is extremely holding. This is also the growth from the Vidyadhara of Longevity Empowerment to Buddhahood. There are also two kinds of accomplishments. Here, the main one is the supreme accomplishment of traversing the path of Vidyadhara, but like chaff and fruit, common accomplishments also occur along the way. The phrase "abiding in the spontaneously accomplished co-emergent state" is explained in the extensive commentary: "The Great Vehicle of means is superior to the Unsurpassed Vehicle, ultimately it is the seven treasures, and spontaneously it is co-emergent and complete." As it is said, the mind has no substance, but awareness itself manifests as the dharma of substance, samsara and nirvana, or the outer world and inner beings, are self-manifestations. With this reasoning, both samsara and nirvana are the uninterrupted body of self-aware awareness, and non-attachment manifests as wisdom. In this sense, dualistic grasping or purity and impurity, or good and bad, all dualistic terms are the meaning expressed by words, and are in a state of great equality. All the dharmas of the fruit, apart from this, have no independent accomplishment, spontaneously complete, without cause and effect and effort, self-manifestation is spontaneously accomplished. There are three states: the state of no birth, the nature of mind transcends causes and conditions, and its nature is free from the eight extremes of elaboration. The state of equality, in the state of mind's own innate wisdom, all relative dharmas such as good and bad, appearance and emptiness, cause and effect, do not abide, like space, awareness is self-illuminating, which is equality. The state of spontaneous accomplishment, samsara and nirvana, phenomena, outer world and inner beings, can all be expressed by words.
Chinese
所有适当的法皆是心性之故，心之自生智慧本身，什么也不是，乃是自显之功德自现。虽然如所化众生之意，显现任何事物，相续不断。然离能显所显之念，自然成就而住。所谓“本性”，即对实情之理，不加修饰，不作诽谤，无有增减。不落一边之边际，故自显任运成就。以上所说之义，乃是实情。行者以示彼之圣教，及殊胜上师之口诀，由闻思之门，如实了知基，虽无能见所见。然不离彼之本性，是名见。乃是了知道之基之体性。是修道之基故，若就四种必要关联而言，是为必要。若就四种修法而言，仅是亲近果，故为亲近。任何殊胜乘之解脱道行者，如是通达见解，串习纯熟，为了得自在，以三摩地修持而受持者，于身与智慧之自性中，以无能住所住之方式，安住于不变异之三摩地，是名持咒者，道之瑜伽。乃是获得果之缘，以修三摩地而趣入道之体性。见乃是知，譬如由历史之门而知金刚座。缘起趣入之三摩地者，为了见及体验由历史之门所知之境，如是趣入道而舍弃步履。因此，三摩地名为缘起趣入。行为于任何事皆无有阻碍。如是说者，以上所说之见解通达，以修持而受持之行为之门，亦显示缘起趣入。于任何事皆无有阻碍。所谓行为之事物，任何阻碍皆无有。见与行二者之关联是，行为对任何事物皆不执着。无有特意成办，特意舍弃。无有欣然接受。于自显中，譬如树枝为风所动，若具如是甚深之义，则见解融入法界而得自在。
English
All appropriate dharmas are due to the nature of mind, the self-arisen wisdom of mind itself, which is nothing, is the self-manifesting qualities of self-appearance. Although it manifests anything according to the minds of those to be tamed, continuously. However, it is free from the concept of manifesting and being manifested, and abides in spontaneous perfection. The so-called "nature" is the truth of the state of affairs, without embellishment, without slander, without addition or subtraction. It is not the end of one side, so self-appearance is spontaneously accomplished. The meaning of the above explanation is the state of affairs. The practitioner, through the teachings that show it, and the oral instructions of the supreme guru, through the gate of hearing and thinking, realizes the ground as it is, although there is no seer or seen. However, not departing from that nature is called view. It is the characteristic of knowing the cause of the ground of the path. Because it is the ground for accomplishing the path, if considered in terms of the four necessary connections, it is necessary. If considered in terms of the four approaches and accomplishments, it is only approaching the result, so it is approaching. Any practitioner of the supreme vehicle's path of liberation, having understood the view in this way, becomes familiar and accustomed to it, and for the sake of gaining control, cultivates it through meditation, which is to abide in the nature of body and wisdom, in a way that there is no abiding or abider, without changing into samadhi, is called a mantra holder, the yoga of the path. It is the condition for obtaining the result, the characteristic of entering the path through the samadhi of meditation. View is called knowledge, like knowing Vajrasana through history. The samadhi of entering conditions is for the sake of seeing and experiencing the object known through history, like entering the path and abandoning steps. Therefore, samadhi is called entering conditions. Behavior is unobstructed in anything. As it is said, the above-mentioned understanding of view, through the door of behavior cultivated through meditation, also shows the entry of conditions. There is no obstruction in anything. The so-called object of behavior is only that there is no obstruction. The connection between view and behavior is that behavior does not cling to anything. There is no deliberate accomplishment, no deliberate abandonment. There is no joyful acceptance. In self-appearance, like a branch of a tree moved by the wind, if it has such a profound meaning, then the view merges into the dharmadhatu and gains control.
Chinese
地基是，如果大河泛滥，水的障碍，树木、石头、土地三者等全部进入水中，则又变成水的助力。如能量大、体积大、范围大一样，如果以类比的方式来理解，即使从事罪恶之事，也能自然而然地成就本觉智慧。因此，行是见与修二者的滋润。见是行的滋润，见是平等性，远离一切执着，因此，那本身显现为自现，以见的威力，无论行如何行持，也不会被其所染污。行持时，对于任何善恶之业，所作的对境、作者的能作者、以及实际进行运作的事物等，如果加以意念，则被称为是有执着，即与概念的能取所取相关联。如果不对其进行守护和执着，而是自现显现，则被称为是无执着。对于任何事物，都没有扬弃、取舍、顾虑和怀疑，就像小孩一样，也这样说过。一切本来就是无分别的。上面所说的见、行、修三者无分别的理由是：作为对境的一切假立之法，从原始以来就是心的智慧，安住于显空二者无分别的唯一状态中。因此，对于事物本身的实况，如实地以见、行、修三者无分别的方式进行修持，习惯成自然，达到究竟，是为了果而证悟的真实基础。像这样具备见行二者，是因缘进入，作为所依的补特伽罗进行修持，是见行关联和过患的亲近，是不退转的总持母，是无有聚散的修持之体性。现证那本身，是伟大修持的果之特征，被称为是需要的需要。对于单一的群体进行修持是：金刚部中一切坛城。等等。在此，瑜伽士的数量多少不定，因此，所有人都只修持大秘密金刚萨埵。之后，三摩地的收放和对于资具的使用等，都应当保持一致。如果是在单一群体的情况下，那么为了修持会众坛城，所显示的修持方法是：在金刚部中，四部聚集的缘故。
English
The ground is that if a great river floods, all obstacles in the water, such as trees, stones, and earth, go into the water and then become aids to the water. Just as great power, great volume, and great expanse are, if understood by analogy, even engaging in sinful deeds can naturally accomplish primordial wisdom. Therefore, conduct is said to be the moisture of view and meditation. View is said to be the moisture of conduct. View is equality, free from all clinging, so that itself appears as self-appearance. By the power of view, no matter how conduct is practiced, it is not stained by it. When practicing, if one focuses on the object of action, the agent of action, and the things that actually operate in any good or bad karma, it is called having attachment, that is, being associated with the conceptual grasper and grasped. If one does not guard or cling to it, but self-appearance arises, it is called non-attachment. There is no rejection, acceptance, concern, or doubt about anything, just like a child, it is also said. Everything is inherently non-dual. The reason for the non-duality of view, conduct, and meditation mentioned above is that all imputed phenomena as objects are, from the beginning, the wisdom of the mind, abiding in the sole state of non-duality of appearance and emptiness. Therefore, for the actual situation of things themselves, practicing in reality in the way of non-duality of view, conduct, and meditation, becoming accustomed to it, reaching the ultimate, is the real basis of the vehicle for the sake of the result. Having both view and conduct in this way is the entry of conditions, the practice by the individual who is the basis, the connection of view and conduct, and the proximity of faults, the unretreating queen of dharanis, the nature of practice without gathering and scattering. Manifesting that itself is the characteristic of the fruit of great practice, called the need of needs. Practicing for a single group is: all mandalas in the Vajra family. And so on. Here, the number of yogis is not fixed, so everyone only practices the great secret Vajrasattva. After that, the gathering and dispersing of samadhi and the use of implements should be consistent. If it is in the case of a single group, then the method of practice shown for practicing the assembly mandala is: in the Vajra family, because the four families are gathered.
Chinese
一切都仅仅被称为坛城。第六，金刚持的种姓，一切种姓无别且任运成就，以不可分之义，于至高处被称为金刚种姓。光明照耀炽燃，善加观修。其中光明照耀是指观修与眷属众神为一体的诸神之肢分神。炽燃是指观修与根本和肢分诸神为一体，伴随着光芒炽燃，明晰的禅定。无执之态融入。意思是瑜伽士们在享用修行受用时，如空中鸟迹般无执无取。由于远离一切概念，瑜伽士们将诸神的闪耀光芒各自融入自身内部，并且在无有造作执着的自性中，于平等性中任运成就而融入。成为无二之后，大手印。如此等等。除了元音辅音之外的四种事物，转化为见行二者无别的证悟，即是未经对治而自然解脱。证得果位大手印持明。通过对五种事物运用元音辅音，证得日月无二之方便与智慧的大手印成就，即是任运成就的持明任运成就。第三组。或者身语意自性。其中或者是指从第一组中分离出来。身语意自性是指，东方身金刚萨埵父母十尊，语后方莲花部父母十尊，意中央不动部父母十尊，以及八对忿怒尊父母。如此观修第三组的必要是，为了将所化三界的一切法，显现为身，声响为语，一切念头分别任运成就于意。为了清净这些，在道上也要示现第三组的修法，因此观修四十六尊本尊的禅定，任运成就且明晰，并伴随着光芒的放射和收摄。融入无二法界之中。意思是，在享用受用之时，于见行二者无别之际，远离造作执着，融入法界之中。
English
Everything is solely called mandala. Sixth, the Vajradhara lineage, all lineages are indivisible and spontaneously accomplished, and by the meaning of indivisibility, it is called the Vajra lineage in the highest place. Light radiates and blazes, meditate thoroughly. The radiating light means meditating on the branch deities of the deities of the single group together with the retinue deities. Blazing means meditating on the root and branch deities together with the blazing light, with clear samadhi. Merge in a non-attached manner. This means that when yogis enjoy the benefits of practice, they are without attachment or grasping, like the path of birds in the sky. Because they are free from all concepts, the yogis individually merge the radiating light of the deities into themselves, and in the nature of non-fabrication and non-grasping, they merge into spontaneous accomplishment in equality. After becoming non-dual, the great seal. So on and so forth. The four things other than vowels and consonants are transformed into the realization of non-duality of view and action, which is naturally liberated in itself without being treated with antidotes. Attain the great seal vidyadhara of the result. By applying vowels and consonants to the five things, one attains the siddhi of the great seal of skillful means and wisdom, which is non-dual like the sun and moon, that is, the spontaneously accomplished vidyadhara is spontaneously accomplished. The third group. Or the nature of body, speech, and mind. Where "or" means to separate from the single group. The nature of body, speech, and mind means that in the east are the ten parent deities of body Vairochana, in the rear are the ten parent deities of speech Padma lineage, in the center of the mind are the ten parent deities of Akshobhya lineage, and eight pairs of wrathful deities. Thus, the necessity of meditating on the third group is that, in order to transform all the phenomena of the three realms to be transformed, appearance is body, sound is speech, and all thoughts and concepts are spontaneously accomplished in mind. In order to purify these, the practice of the third group is also shown on the path, so the samadhi awareness of the forty-six deities is spontaneously accomplished and clear, and meditate with the rays of light radiating back and forth. Merge into the state of non-dual space. It means that at the time of enjoying the enjoyment, at the time of becoming non-dual in view and action, free from fabrication and grasping, merge into the state of space.