Chinese
自生智慧中，果位之法全部本自圆满之坛城，此未经改造之自性，虽本自存在于一切有情相续中，然因自之分别念所障蔽而未能证悟，为令证悟彼，以听闻之智慧，能知晓疑惑；以思惟之智慧，能遣除疑惑；以修习之智慧，能断除疑惑。即以听闻能知晓名相，以思惟能知晓名相与意义二者，以修习能以唯一之意义而平等结合之方便，自生智慧之坛城于自证之现量中显现，乃轮涅诸法之根本，于自性任运成就之坛城中，乃自之显现也。如是，此秘密心髓之道，乃令三世一切佛陀获得果位自性，无有超越于此者，故称为殊胜誓言。第二，宣说此法超胜于其他法之功德，分二：补特伽罗修行者之功德与修行方便道之功德。第一，何者等五句，即远离罪恶之友，心不颠倒之补特伽罗，任何对仅仅将此甚深续部作为道而修持之方式生起信心者，亦为十方安住之诸佛坛城，于一切方与时中垂视，于一切行相中，皆视为能令秘密坛城无余于相续中成熟并获得之近子，譬如佛子声闻缘觉等，以四种正法即是菩萨等。第二分四：为一切道之果、为胜者之足迹、为瑜伽士之道、为胜者密意之究竟处之功德。第一，劫等一偈，即于如佛刹土微尘数之劫中，于因之乘中极善修心而安住并精进，且修持内外密咒之所有坛城，彼一切所欲求之果，成佛，唯赖此无上大密道，此外无有。
English
In the self-arisen wisdom, the mandala where all the qualities of the resultant state are inherently complete, this unaltered nature, although inherently present in the continuum of all sentient beings, is obscured by one's own conceptual thoughts and not realized. To realize it, the wisdom of hearing makes one aware of doubts; the wisdom of contemplation dispels doubts; and the wisdom of meditation severs doubts. That is, through hearing, one knows the name; through contemplation, one knows both the name and the meaning; and through meditation, one uses the means of equally uniting with the sole meaning. The mandala of self-arisen wisdom becomes clear in the direct perception of self-awareness, which is the basis of all phenomena of samsara and nirvana. In the spontaneously accomplished mandala of self-nature, it is one's own appearance. Thus, this path of the secret essence is what causes all Buddhas of the three times to attain the nature of the resultant state, and there is nothing beyond it, so it is called the supreme samaya. Second, to explain the greatness of this that surpasses other things, there are two: the greatness of the practitioner, the individual, and the greatness of the means of practice, the path. First, "Whoever," etc., five lines, that is, whoever is separated from sinful friends and whose mind is not inverted, even if they merely develop faith in this way of practicing this profound tantra as the path, all the mandalas of the Buddhas abiding in the ten directions will look upon them from all directions and times. In all aspects, they will be regarded as close sons who will mature and attain the entire secret mandala in their continuum. For example, the sons of the Buddhas are Shravakas and Pratyekabuddhas, etc., and with the four dharmas, they are Bodhisattvas, etc. Second, there are four: the greatness of being the result of all paths, being the footprints of the victors, being the path of yogis, and being the innermost essence of the victors' intention. First, "Aeon," etc., one verse, that is, for as many aeons as there are dust particles in a Buddha-field, one dwells and strives in diligently training the mind in the vehicle of cause, and all the mandalas of outer and inner secret mantras are approached and practiced. All of that which is to be sought as the fruit, Buddhahood, depends solely on this supreme great secret path, and there is no other.
Chinese
第四部分是，地等，共一个偈颂。也就是，在六道世界的十方，过去和现在出现的所有佛陀坛城，虽然通过因乘的途径进行了许多苦行，但最终没有获得成果，因此，他们依止或依靠这个秘密心髓之道，才能够成为五身自然成就的自性，圆满正等觉的佛陀。因此，这是佛陀的足迹。第三部分是，生等，共两句。现在出现的瑜伽士们，以及未来将要出现的瑜伽士们，所有人都因为领悟了这个自性秘密心髓的意义，而能够获得五身自然成就的佛果，因此，这是未来瑜伽士们的道路。第四部分是，此乃等，共五句。这个自性秘密心髓，从本来存在的角度来说是基础，从修持的角度来说是道路，从显现的角度来说是果实。虽然如此分别命名，但本体却是一致的。不相同之处在于，它不是共同乘的行者们心识的对境，因此被称为大秘密。因此，这个究竟的决定性意义既是果实，也是从修持的角度来说的道路。因此，所有证悟显现的佛陀坛城的心髓都是这个，没有比这更秘密的决定性意义作为心之所系了。因此，即使从其他地方寻找，证悟显现的佛陀也无法获得，所以是无法寻获的。因此，这是心髓。从这里引申出来，有些人说，大瑜伽密法的果是否可以作为道路？如果不可以，就与此论典相违背。如果可以，那么是成熟的作为道路，还是未成熟的作为道路？如果是前者，那么将无穷无尽，因为成熟的作为道路。这个论点是被承认的，并且普遍性是通过量来确立的，就像去年的果实现在变成了种子一样。这是不可能接受的。如果是后者，那么就变成了不是果作为道路，因为是不成熟的。如果这样说，是没有过失的。
English
The fourth part is, "Ground," etc., which is one verse. That is, in the ten directions of the six realms, all the mandalas of the Buddhas that have appeared in the past and present, although they have practiced many austerities through the path of the cause, they have not ultimately achieved the result. Therefore, by relying on or depending on this path of the secret essence, they can become the nature of the five bodies spontaneously accomplished, the perfectly complete Buddhas. Therefore, it is the footprint of the Buddhas. The third part is, "Arising," etc., which is two lines. All the yogis who are appearing now and all the yogis who will appear in the future will attain the Buddha of the five bodies spontaneously accomplished by realizing the meaning of this self-secret essence. Therefore, it is the path of the future yogis. The fourth part is, "This is," etc., which is five lines. This self-secret essence is the basis from the point of view of being originally existent, the path from the point of view of practice, and the fruit from the point of view of manifestation. Although they are named separately in this way, their essence is the same. The difference is that it is not the object of the minds of the practitioners of the common vehicles, so it is called the great secret. Therefore, this ultimate definitive meaning is both the fruit and the path from the point of view of practice. Therefore, the heart essence of all the mandalas of the Buddhas who have realized manifestation is this, and there is no more secret definitive meaning than this as the object of the heart. Therefore, even if one searches from other places, the Buddhas who have realized manifestation cannot obtain it, so it is unattainable. Therefore, this is the heart essence. From this, some say, can the fruit of the Mahayoga secret mantra be used as a path or not? If not, it contradicts this treatise. If so, is the ripened one used as a path, or the unripened one used as a path? If it is the former, then it will be endless, because the ripened one is used as a path. This argument is accepted, and the universality is established by valid cognition, just as last year's fruit has now become a seed. This is unacceptable. If it is the latter, then it becomes that the fruit is not used as a path, because it is unripened. If you say so, there is no fault.
Chinese
如果从生起者和所生起的因果关系来说，确实是这样。但在这里，从自性因果关系来说，果早就成熟了。如实地体验已经存在的事物，就是道。其目的是为了使已经存在的事物如实显现。因此，认识到基、道、果的自性无有差别并加以修持，是果金刚乘的特点。如果真正回答说，年龄为八岁的人问这个月是不是月份，或者小孩子是不是人，就抬头看，这是嘉瓦恭巴说的。第三，所调伏的对境，宣说器皿分二：对具备器皿者施予，对非器皿者不施予。第一，一切等的五句是：一切诸佛意之实相，大印，殊胜自性，秘密心髓，这是谁的行境呢？听闻之智慧如凶猛者吃糌粑，思惟之智慧如利刃吃肉，禅修之智慧如小孩吃酥油，这样以串习三种智慧的力量，见到一切事物之真如，是智慧之眼，具有此眼之人应该受持此续。也就是说，基础是没有信心的，是器皿口朝下的过患；友伴是没有精进的，是器皿底部有洞的过患；甚深口诀不能保密，是器皿侧面破裂的过患；为了贪嗔和嫉妒等而修法，是器皿有毒的过患。这样远离器皿的四种过患，具有智慧和慈悲等所代表的器皿的五种功德。哪五种呢？心如大河之流般长远，行为如新出家之比丘般细致，想法如珍宝黄金般善良，心如须弥山般稳固不变。或者，无论如何心不散乱，因此心善良；与众生的行为相违背，因此懂规矩；心不改变，因此非常稳固；对于身体和受用一切为了佛法毫不吝啬地施舍，就应该对这样的人施予此续。第二，其他等一句偈颂是：除此之外，对于非器皿者任何时候都不应该施予。
English
Although it is so in terms of the cause and effect of what produces and what is produced. Here, in terms of the cause and effect of essence, the fruit is already ripe from the beginning. To experience what is as it is, is to practice the path. The purpose of that is to make what is, manifest as it is. Therefore, realizing and practicing that the basis, path, and fruit are not different in essence is the characteristic of the fruition Vajrayana. If the real answer is that an eight-year-old asks whether this month is a month or not, or whether a small child is a human or not, one should look up, said Gyawagongba. Third, regarding explaining the vessel to whom the instructions are given, there are two: giving to those who possess the vessel and not giving to those who are not vessels. The first is: "All," etc., are five lines: The actual substance of the intention of all the Victorious Ones, the Great Seal, the supreme nature, the secret essence, whose field of activity is this? The wisdom of hearing is like a fierce one eating tsampa, the wisdom of contemplation is like a sharp knife eating meat, and the wisdom of meditation is like a child eating butter. Thus, by the power of training the mind in the three wisdoms, seeing the suchness of all things is the eye of wisdom. Those beings who possess that should hold this lineage. Furthermore, the basis of not having faith is the fault of the vessel being upside down. The companion of not having diligence is the fault of the vessel having a hole in the bottom. Not being able to keep the profound secret instructions is the fault of the vessel being cracked on the side. Practicing Dharma for the sake of attachment, hatred, jealousy, etc., is the fault of the vessel being poisonous. Thus, being free from the four faults of the vessel and possessing the five qualities of the vessel represented by wisdom and compassion, etc. What are they? The mind is long like the flow of a great river, the conduct is meticulous like a newly ordained monk, the thought is good like precious gold, and the mind is stable and unchangeable like Mount Meru. Or, in any case, the mind is not disturbed, therefore the mind is good; knowing conduct because it is contrary to the behavior of beings; very stable because the mind does not change; and one should give this lineage to one who is generous without stinginess, giving up body and all possessions for the sake of Dharma. The second is: "Other," etc., is one verse: Other than that, one should never give to those who are not vessels.
Chinese
这是因为会产生极大的过失。如果有人问：怎样产生过失呢？对于愚昧之人，如果抬举他们，秘密就无法保守。如果给予他们秘密，由于违背了本尊和空行母的教令，他们会在非死亡的时间突然耗尽生命的能量，结束寿命。死后立即会被热地狱的火焰焚烧，或被寒地狱的冰水冻僵，长期处于痛苦之中，变得非常可怜。正如《解释·斯帕卡布》中所说：将在地狱中待三个大劫。从地狱解脱后，将在饿鬼道中待两个大劫。之后，甚至难以听到佛陀的声音。这样说过。如果有人问：那么，前面说“非常精进地进行灌顶”，以及这里说“给予具有资格、行为良好的人”，这两者是否重复了呢？没有重复的过失。前面是从下乘修习的果报，说明了成就此果的方式。而这里则是指出了容器的过失和功德。还有人说：第五品中说“具备资具”，是指通过渐次解脱的会供。第九品中也说“五种仪轨”，等等，是指会供。第十一品和第十二品中也通过“支分不缺”等方式说明了会供。第十三品中也出现了会供，这些是否重复了呢？由于各自的目的不同，所以没有重复。第五品中，由于具备了所有因素，因此可以通过一个手印的方便，修成文字幻术，从而获得两种成就的方式。第九品中，获得了甚深灌顶后，在会供的时候，主要说明了如何将寿命灌顶与最终的五身结合起来。第十一品和第十二品中，详细说明了五种圆满的基础和四种近修和修习的方法，因此修习的支分是完整的。主要说明了如何运用显现的方便和解脱，将暂时和究竟的果报结合起来。第十三品中，为了消除他人通过观察而产生的未证悟和颠倒的认知，主要说明了如何通过共同的道路，显现此道的终点。第二，关于讲述的方式：如“如是”等，意思是说，如是，导师如来亲自向眷属中的如来特别讲述。