English
It is like this, therefore it is self-manifestation. Thus it is said. What is the nature of self-manifestation? To show an example, in the realm of the Asuras there is the wish-fulfilling tree, in the human realm there is the wish-fulfilling jewel, and in the realm of the gods there is the precious vase, etc. The example is easy to understand. That is, all needs and desires arise, but they are not established as existing entities. Why? Because it is the manifestation of beings and their own minds, manifested by the power of shared merit. Wonderful, miraculous, and amazing Dharma, it does not come from elsewhere, but arises in such a state through reliance on skillful means and wisdom. That is to say, like the example, from a basis that is nothing at all, anything appears. The miraculous transformations of the mind are wonderful, the body, speech, mind, qualities, and activities, the twenty-five, etc., arise limitlessly and spontaneously, which is the arising of amazing Dharma. Those are not brought here from somewhere else, or come from the ground, like obtaining them by walking there. Those are not made from any cause or condition. In between, the collection of the five aggregates, etc., of conceptual thoughts, the skillful means of appearing as the mudras of body, speech, and mind, appear without obstruction, and wisdom is without inherent existence. That is, constantly and firmly meditating on those skillful means and wisdom in one's own awareness, like that example, without the two of cause and effect, it arises spontaneously in the state of appearance. Because the fruit arises from the cause of skillful means and wisdom, it arises from causes and conditions. Thus it is said. In between, what is needed is that the Suchness of the realm of wisdom, in order to be transformed into the mudra of skillful means, in wisdom is the play of wisdom. Thus it is said, awareness is the very nature of all phenomena, therefore, that itself is self-illuminating without clinging to anything, it is the wisdom of self-nature. Another name for that is also called the realm of equality. That is, that is the Dharmata of the Great Vehicle, Suchness. The ultimate truth itself, from the very beginning, is the nature of the spontaneous accomplishment of all five kayas of the fruition, all skillful means self-manifest in the wisdom mudra. In order to transform the power of purifying the clinging to the path in the face of those to be tamed, it is supreme. Therefore, the wisdom of the spontaneously accomplished ultimate truth of the basis, in that itself is the inconceivable number of the conventional fruit.
Chinese
以自显的智慧显现，那不是造作的，仅仅被称为嬉戏。如果怀疑那些显现为果的，是否成为了存在的特征。上面说，智慧的嬉戏本身也被滋养。即空虚无实，空无自性。这样说来，智慧嬉戏的自性，也是无有自性的事物，什么也无法把握。名为地杀，即无有心要。如果怀疑无有心要，是否无法依赖譬喻来理解意义。经中说：诸佛现世救护众生，加持显现亦复如是，以行事能力的威光，幻化金刚坚固胜。这样说，诸佛显现于应调伏的六道众生前，救护他们脱离痛苦，以显现的化身和加持，示现那些法的报身佛，一切都以“也”字包括了上面所说的智慧，即智慧嬉戏，智慧嬉戏本身也被滋养。这仅仅是譬喻和意义的两个偈颂的方式。同样，意义是法性自生智慧的自显，因此，身相和譬喻，语六十支分，意智慧的意义，行事能力的威光，以及幻化般的嬉戏所显现的两种事业的色身，仅仅是显现和行事，诸佛自己的自性是法性非造作，自性不可分割，因此无有生灭，是金刚身，是坚固的。那是超越了过去所作的殊胜之地。这样说。为了显示究竟的果位，那些无有分别或任运成就的自性。经中说：一与多分离，无边无中亦如是，佛亦不可见，自生智慧无处显。这样说，诸佛一的自性，一切法都转变为智慧大自性，因此，以互不相同的显现方式，与多分离。并且，以无二的自性，方便显现的各种景象，不混杂地显现，因为显现的缘故，与一分离。大方便不混杂地显现是解脱之地，意义目标。
English
That which appears as self-display in wisdom, which is not fabricated, is simply called play. If there is doubt that those appearances as fruits have become characteristics of existence, it is said above that even the play of wisdom itself is nourished. That is, it is empty and without essence, empty of inherent existence. Thus, the very nature of the play of wisdom is also a thing without inherent existence, and nothing can be grasped. It is called 'earth-killing,' meaning without essence. If there is doubt that without essence, one cannot rely on metaphors to understand the meaning, it is said: 'Victorious ones appear to protect, and blessings manifest likewise, with the glory of the power to act, the illusion-like vajra is the supreme of the strong.' Thus, the victorious Buddhas appear manifestly to the six types of beings to be tamed, protecting them from suffering, with the manifested nirmanakaya and the blessings, showing those dharmas as the sambhogakaya Buddhas, all included by the word 'also' in the wisdom mentioned above, which is the play of wisdom, and the play of wisdom itself is nourished. This is merely the manner of two verses of metaphor and meaning. Similarly, the meaning is that the self-display of wisdom, which is the nature of reality, is self-arisen, therefore, the body, signs, and examples, the sixty branches of speech, the meaning of the wisdom of mind, the glory of the power to act, and the two forms of the rupakaya that appear through the play-like activities, are merely appearances and actions. The very nature of the victorious ones is the unconditioned nature of reality, and because their nature is indivisible, they are without birth and death, the vajra body, which is strong. That is the supreme place that transcends what has been done in the past. It is said. In order to show the ultimate fruit, those natures that are without separation or spontaneously accomplished, it is said: 'Separate from one and many, without beginning or middle, likewise, the Buddha is not seen, self-arisen wisdom appears without location.' Thus, in the nature of the one victorious one, all dharmas transform into the great self-nature of wisdom, therefore, separated from many by the clarity of the manner of not being mutually different. And, with the nature of non-duality, the various appearances of skillful means appear unmixed, and because of appearance, they are separated from one. The great skillful means appearing unmixed is the place of liberation, the object of meaning.
Chinese
由于通达了无碍的善逝之法界，心中远离了诸种疾病。如同四时诸佛的总集体性，无别无离。如是说，其中有“有”之边，有“无”之边，舍弃二者即是中道，以及忆念分别，常断，生灭来去等等一切边与中都已超越，故为自性。如此这般，无可指示，轮回涅槃一切法自然成就，无因无缘，自显现的自生如是性显现之故，是为智慧。于彼处，名言数量上，已逝于如是性。完全圆满之佛陀。佛陀本身亦不视境与有境为二，彼乃所依之境与能依之识，二者无别，故于轮回涅槃一切法中皆为自显现。如是说。若然，境与有境无二分，是否会怀疑度化之六道众生，诸佛之智慧，誓句圣物，以大悲而不见？断除邪分别念清净，智慧界中无他者，以大悲相连故，六道时时无余显现。如是说，于一切时，轮回涅槃一切法皆为自证，故于能取所取无二分上，执着能取所取二者，乃于非彼上执为彼之邪分别念。以邪念为开端，以彼之习气，显现能取所取，乃为周遍分别，非本性成立故为暂时的。从所显现与执着之二者中解脱，即为清净，即是清净传承之如来。譬如浊水澄清后显现影像一般，能取所取之执着清净之故，六道众生皆于自证智慧轮回涅槃平等之界中无别显现。一切所化众生皆为此智慧所知，以摄持之意及界彼一切周遍，或智慧界中无他者，或不分别所化能化二者之故，乃是大悲相连。如是成立三种理由之故，以大悲相连故，如是说。
English
Having penetrated the Dharmadhatu of the Sugata without impediment, the mind is free from various illnesses. Like the collective form of all Buddhas in the four times, inseparable and non-separate. It is said, "There is the extreme of 'existence,' and the extreme of 'non-existence,' abandoning both is the middle way, as well as memory and discrimination, permanence and annihilation, arising and ceasing, going and coming, etc. All extremes and middles are transcended, hence it is the nature itself." In this way, without being able to be pointed out, all phenomena of samsara and nirvana are spontaneously accomplished, without cause or condition, because the self-manifestation of self-arising suchness is revealed, it is wisdom. In that very place, in terms of numerical expressions, it has passed into suchness. The perfectly complete Buddha. The Buddha himself does not see the object and the subject as two; it is the object to be relied upon and the consciousness that relies upon it, the two are inseparable, therefore, in all phenomena of samsara and nirvana, it is self-manifestation. Thus it is said. If so, since there is no division between object and subject, will there be doubt that the wisdom of the Buddhas, the sacred objects of vows, and compassion do not see the six types of beings to be tamed? Cutting off wrong thoughts and purifying, since there is no other in the realm of wisdom, because it is connected with great compassion, all six realms appear without remainder at all times. Thus it is said, at all times, all phenomena of samsara and nirvana are only self-awareness, therefore, on the inseparability of grasping and being grasped, clinging to grasping and being grasped is a wrong thought of grasping onto something that is not it. Starting with wrong thoughts, with the habit of that, the appearance of grasping and being grasped is pervasive discrimination, because it is not established in nature, it is temporary. Liberation from what appears and what is clung to is purity, that is, the Tathagata of the pure lineage. Just as an image appears when muddy water clears, because the clinging to grasping and being grasped is pure, all six types of beings appear distinctly without being other than the realm of self-aware wisdom, the equality of samsara and nirvana. All beings to be tamed are known by this wisdom, and the mind and realm that hold them pervade everything, or because there is no other in the realm of wisdom, or because the two, those to be tamed and those who tame, are not distinguished, it is connected with great compassion. Thus, because three reasons are established, it is said, "Because it is connected with great compassion."
Chinese
不可分割的唯一，就是胜乘密宗的慈悲。其中广说：若悟佛与有情无二别，即名大悲悯。如是说。为了无二的缘故，诸佛之智慧，对所化六道众生，所有时处，无有能所之分别，唯是明朗显现。如是说。第九品错乱颠倒的口诀次第之解说完毕。 讲说灌顶：第九品讲说信勤苦行力之后，为了引入灌顶。此后说：国王布施。为了自己获得广大的功德，为了于他能自在地转变一切法，譬如国王。如是说。为了与二利相应之故，也称为自在。为了自他二利之故，以其方便而成为决定之语。如是信勤苦行三器，为了使之与自心相合而获得，获得即是布施，故名布施。以密咒是极胜者的行境之故，为了显示口诀进入次第的苦行者的灌顶。 智慧方便手印中说：安乐之因缘，明亮之流，从金刚道收摄于莲花，从顶端融化而转变轮涅。如是说。虽然我不能说，然于灰烬续中说：上师不动的显现为父母的嬉戏所生者，是父亲的安乐之相明显，而母亲的安乐之体性不可得。知慧母二十岁，方便是父亲的手印。从ra明显中说：父亲的从金刚道所生的安乐智慧，以字母吽的字聚，以诸佛的菩提心，水流是母亲的莲花所生的菩提心安乐，智慧也摄集，在二脉的顶端缠绕的，菩提心如芥子般大小，白色而闪耀的相是金刚萨埵。于彼明显者，从金刚鼻尖的顶端，以方便引入弟子的舌尖，金刚与母亲的鼻
English
That which is indivisible is indeed the compassion of the supreme vehicle of Secret Mantra. Moreover, in the extensive [text] it says: When one realizes that Buddhas and sentient beings are not two, that is called great compassion. Thus it is said. Because of that which is non-dual, the wisdom of the Victorious Ones perceives all the disciples, the six realms of beings, all times and places, without any conceptualization of subject and object, but only as clear and apparent. Thus it is said. Chapter Nine, Explanation of the Confused and Inverted Sequence of Instructions, is complete. Showing the empowerment: After explaining the ninth [chapter on] faith, diligence, asceticism, and strength, in order to introduce the empowerment closely, then, it is said, "King Giving." In order to obtain all the great qualities for one's own benefit, and in order to have the power to transform all dharmas for the benefit of others, it is like a king. Thus it is said. Because it is in accordance with the two benefits, it is also called "powerful." For the sake of the two benefits, self and other, it becomes a definitive statement by way of that aspect. In order to obtain those three vessels of faith, diligence, and asceticism in accordance with one's own mind, obtaining is giving, therefore it is called giving. Since the secret mantra is the domain of the supreme lord, in order to show the empowerment of the ascetic in the order of entering the instructions. In the Mudra of Wisdom and Means it says: The cause of bliss, the stream of clarity, gathered from the Vajra path into the Lotus, from the tip dissolving and transforming the mandala. Thus it is said. Although I cannot express it, in the Ash Lineage it says: The lama, unmoving, arising from the play of clarity as father and mother, is the clear aspect of the father's bliss, and the essence of the mother's bliss is imperceptible. Wisdom Mother is twenty years old, the means is the father's mudra. From the clear ra it says: The bliss-wisdom arising from the father's Vajra path, with the seed syllables of the letter Hūṃ, with the Bodhicitta of the Victorious Ones, the stream is the Bodhicitta bliss arising from the mother's lotus, wisdom is also gathered, coiled at the tips of the two channels, the Bodhicitta is the size of a mustard seed, white and shimmering in appearance, is Vajrasattva. In that which is clear, from the tip of the Vajra's nose, with means, into the tip of the disciple's tongue, the Vajra and the mother's nose.