English
is supreme, that is, the life empowerment vidyadhara who perfects all supreme paths will be accomplished. Second, "at that time," etc., are two lines. On the path of seeing, from the two, when the life empowerment vidyadhara is obtained, one hundred years are postponed sixteen times, that is, within six thousand six hundred, gradually through Mahamudra and spontaneously accomplished vidyadhara, and combined with the ultimate fruit, or the leap-over from life empowerment to spontaneously accomplished vidyadhara, or those with great wisdom, without going through other paths, obtain the ultimate fruit, the five bodies spontaneously accomplished, the perfect complete enlightenment. It is said in the scriptures: "Life is sixteen, delayed and dwells in hundreds, without abandoning the body, attain enlightenment." The manner of accomplishment will be explained. Third, the result of practice has two aspects: the manner of accomplishment and the nature of the result itself. The first has two aspects: the manner of accomplishment is shown as self-appearance, and it is shown through examples. The first is: "Wisdom bindu," etc., three verses lacking a foot. In terms of the gradual path, it is the spontaneously accomplished vidyadhara, and in terms of the leap-over, it is the intention of life empowerment. At the time of abiding in the nature of the wisdom of awareness, the non-conceptual bindu, because of the self-appearance of the wisdom of the Buddha, the non-conceptual bindu. The nature of the intention is beyond the realm of mind, inconceivable and infinite qualities are supreme because they are spontaneously accomplished without seeking. At that time, the pure realms of all the Tathagatas who have manifested perfect enlightenment in the ten directions and four times, the qualities are inconceivable and infinite, and the extent of the realms is without limit, so for these inconceivable realms, the palace adorned with beautiful ornaments based on the wheel of immeasurable wisdom, and the clouds of melodious music of desirable qualities are completely filled. Thus, all the qualities of the great mandala of the Victorious Ones, the inexhaustible wheel of ornaments, all the inconceivable appearances, in the first moment, self-awareness is directly seen in the present moment of equanimity, and in the second moment, it is nearly obtained in the subsequent attainment. When that is obtained, the five voices are also spontaneously accomplished, without distinction, vast.
Chinese
从伟大之语的显现中，能使所化之众的利益自然成就，这也是因为基、道、果三智融为一体，故称为相应之智。因此，没有在其他地方成就的，而是觉性之智的自显现。第二，如意等有两段偈颂，例如在天界等地，如意树能满足在树荫下的人们的需求，如意宝珠能满足供养者的需求，不仅如此，其他一切能生出欲望之处虽然显现，但并非因为这些事物真实存在而使用它们。如同年轻的火生以宝贵的宫殿换取未生怨的房屋，却仍然跟随他自己的影子一样，各自的心之显现是由于福德的力量增长和稳固而显现的。同样，果的成就方式也与之相似，当基础如实显现时，无需断除和证得，身和智慧的坛城，奇妙的幻化，不可思议的功德之法，也不是通过道路本身前进到达那里，或者从其他地方取来。而是因为对方便自明、无碍、大乐的习气极其稳固，自证之智在智慧空性之界中解脱，在这种双运的状态中，无需寻找，自然显现。第二，果自身之体性有三：显示不由因缘而生且能起作用；显示离一异之义为自生之智；以一切智智观视所化之方式。第一，智慧界等有两段偈颂，智慧法界自性清净，如来藏本身，由于对方便道之大手印的串习，从显现执着的错觉中解脱的果位功德，为了自显现，仅仅是离系果，并非由道新造，因为基之智慧本身，果只是自显现之智的游舞而已。如此一来，这些果的显现难道不会变成存在的相吗？
English
From the appearance of the great speech, the benefit of those to be tamed is spontaneously accomplished, and this is also because the three wisdoms of the ground, path, and fruit become one, hence it is called the corresponding wisdom. Therefore, there is no accomplishment elsewhere, but it is the self-appearance of the wisdom of awareness. Second, "Wish-fulfilling" etc. have two verses. For example, in the heavenly realms, etc., the wish-fulfilling tree can fulfill the desires of those who dwell in its shade, and the wish-fulfilling jewel can fulfill the desires of those who make offerings. Moreover, although all other places where desires arise appear, it is not because these things truly exist that they are used. Just as the young Fire-born exchanges his precious palace for the house of Ajatashatru, yet still follows his own shadow, the appearances of each individual's mind are manifested because the power of merit has increased and become stable. Similarly, the way of accomplishing the fruit is also similar to this. When the ground manifests as it is, without abandonment or attainment, the mandala of body and wisdom, the wonderful manifestations, the inconceivable qualities of the Dharma, are not reached by advancing on the path itself, or brought from elsewhere. Rather, because the habituation to the self-luminous, unobstructed, great bliss of skillful means has become extremely stable, the self-knowing wisdom itself is liberated in the realm of wisdom emptiness, and in such a state of union, it appears spontaneously without being sought. Second, the nature of the fruit itself has three aspects: showing that it is not born from causes and conditions and is able to function; showing that the meaning of being free from one and many is self-born wisdom; and the way in which the omniscient wisdom views those to be tamed. First, "Wisdom realm" etc. have two verses. The wisdom dharma realm is naturally pure, the very essence of the Tathagata, because of the habituation to the great seal of the path of skillful means, the qualities of the fruit of liberation from the illusion of appearance and attachment, for the sake of self-manifestation, it is merely the fruit of separation, not newly created by the path, because the wisdom of the ground itself, the fruit is only the play of self-manifesting wisdom. In this way, wouldn't these appearances of the fruit become signs of existence?
Chinese
再者，智慧的智慧游戏本身也没有实体，如幻觉般虚幻不实。智慧如何，身也如何，胜者化身于世间显现，救度众生脱离痛苦，法身之中，报身以自显的加持，示现表法的教法，也如是宣说智慧。在自明身坛城中，本来安住，而果位之身显现，那本身也是无自性的，如幻觉一般。那么，身与智慧是否就不能成办利益呢？并非如此，对于所应利益的对境，以能成办利益的慈悲光辉所具有的事业，身与智慧的游戏，于何处适合便于何处示现，以如幻的事业成办利益。即使如此，本体也不会改变，五身无别，具有金刚自性，任何事物都无法摧毁的力量，是为强大，是为殊胜至高。又如金刚经所说：智慧幻化自显现，金刚强大誓言胜，身语意之成就大，普照一切诸有情。如是说。第二，一与多等一颂，诸佛之他显色身游戏，示现种种差别，故为一之边。无论如何示现，自性法性之身不曾动摇，故离多之边。因此，有无二者及非二者之边亦不存在，因一与多不成立，故遮止彼等之边。有无、常断等边及其所依之中亦无成立，因已逝入不可言说之如实性界，故无相。诸佛亦因超越能见所见，故不见。如《华严经》云：种种相状诸显现，此乃凡愚之行径，何者全无诸相状，是为诸佛所不见。如是说。即使如此，自生智慧之意乃是，无有可住之境与能住之境，无二取，自明不灭，于一切处显现。第三，颠倒等一颂，
English
Furthermore, even the play of wisdom upon wisdom itself is not established as a real entity; it is like an illusion, unreal and insubstantial. As is wisdom, so is the body; the victorious emanation body appears manifestly in the world, saving beings from suffering, and from within the Dharmakaya, the Sambhogakaya, through the blessing of self-manifestation, teaches the Dharma of symbols, just as wisdom is spoken of. In the mandala of the self-aware body, it has always been present, and the body of fruition manifests, yet that itself is without inherent existence, like an illusion. So, does that body and wisdom not have the ability to accomplish benefit? It is not so. For the objects to be benefited, through the activity endowed with the compassionate radiance capable of accomplishing benefit, the play of body and wisdom is shown appropriately wherever it is suitable, accomplishing benefit through illusory-like activities. Even so, the essence does not change; the five bodies are inseparable, possessing the vajra nature, the power that cannot be destroyed by anything, being mighty, the supreme and sacred. As it is said in the Vajra: Wisdom, illusion, self-manifestation, Vajra, mighty, supreme samaya, Great accomplishment of body, speech, and mind, Shining forth to all beings. Thus it is said. Secondly, "One and many," etc., is one verse. The play of the form bodies of the Buddhas' other-appearance shows various differences, hence the extreme of one. However they are shown, since they do not move from the body of the nature of reality, they are free from the extreme of many. Therefore, there is also no extreme of both or neither, because one and many are not established, hence the extremes are negated. The extremes of existence and non-existence, permanence and annihilation, and the middle dependent on them, are also not established, because they have passed into the realm of inexpressible Suchness, hence they are without characteristics. The Buddhas also do not see because they have transcended the seen and the seer. As it is said in the Stem Array Sutra: Various characteristics manifest, These are the ways of children, Whichever has no characteristics at all, The Buddhas do not see. Thus it is said. Even so, the intention of self-born wisdom is that there is no object to be dwelled upon and no subject that dwells, without duality, self-luminous, unceasing, appearing in all things. Thirdly, "Wrongly," etc., is one verse,
Chinese
由于愚昧所分别的障碍本来就完全清净，所以法与法性是自性相关的。诸佛的智慧也与一切法的法界没有差别，因此能境与所境以自性不相异的方式相关联。诸佛在过去行菩提行时，曾以大悲发誓要救度一切众生，因此与业和慈悲相关联。像这样通过三种关联相关联，因此可以说以慈悲垂视。因为所调伏的众生的显现并非实有，所以以无所缘的方式照见，这是如所有智。六道轮回世界的时间先后、地位高低等一切显现无余地照见，这是尽所有智。照见轮涅一切法显现而无自性，这称为无别智。如是导师特意宣说。第三，名称是“秘密”等。此续有二十二品，其中此品将获得金刚三的行业次第安排为三部分，是意义上最为秘密、难以逾越的誓言品，即第九品。 第十品有三：历史、正文和名称。第一是“此后”等。简要说明了在坛城中成熟且与根器相应的灌顶方式，此后为了说明如何灌顶的次第，世尊大乐法王进入名为“布施与根器相应的果位”的等持，为了灌顶而宣说了这段话。第二，正文有三：灌顶的次第、未灌顶的过患、灌顶的功德。第一，在此讲述灌顶次第的场合中，一般来说，秘密主大金刚持的口头传承有前后两种。前者持有早期传承者将一切灌顶归纳为相应的、灌顶物和灌顶方法三种，但后来强调归纳为八个要点的说法。如金刚事业次第中所说：“因缘自性与果，次第业过患八”。按照这样八个要点
English
Since the obscurations discriminated by ignorance are primordially completely pure, Dharma and Dharmata are connected by their very nature. The wisdom of the Buddhas is also not different from the Dharmadhatu of all Dharmas, therefore the object and the subject are connected in a way that their nature is inseparable. When the Buddhas previously practiced the conduct of enlightenment, they vowed with great compassion to liberate all sentient beings, therefore they are connected with karma and compassion. Since they are connected through these three connections, it is appropriate to use the term "looking with compassion." Because the appearance of the beings to be tamed is not established as a real entity, they see without any object of focus, which is the wisdom of knowing the suchness. Seeing clearly and completely all appearances in the six realms, such as the order of time, high and low status, is the wisdom of knowing the extent. Seeing all phenomena of samsara and nirvana as appearing but without inherent existence is called the wisdom of non-duality. Thus, the teacher specially proclaimed. Third, the title is "Secret," etc. This tantra has twenty-two chapters, of which this chapter arranges the order of actions for attaining the three vajras into three parts, and is the ninth chapter, the chapter of vows that is most secret and difficult to transgress. The tenth chapter has three parts: history, text, and title. The first is "Then," etc. After briefly explaining the method of empowerment that ripens in the mandala and is appropriate to the vessel, in order to show the order of how to empower, the Bhagavan Great Bliss Dharma King entered the samadhi called "Giving the fruit appropriate to the fortune," and spoke these words for the sake of empowerment. Second, the text has three parts: the order of empowerment, the faults of not empowering, and the merits of empowering. First, in this context of explaining the order of empowerment, in general, there are two oral traditions of the Secret Lord Great Vajradhara, earlier and later. The former holders of the earlier tradition summarized all empowerments into three: corresponding, empowerment substances, and empowerment methods, but later the method of summarizing into eight points was emphasized. As it is said in the Vajra Karma Sequence: "Cause, condition, nature, and fruit, order, karma, faults, and merits are eight." According to these eight points,