Chinese
地是空性的自性，就像镜子里的影像一样。觉性是菩提心的基础，无根的自性，本来就不执着于外境，这就是金刚的自性，普贤父母的集合。而且，觉性的光明和空性二者无别的法界，是不可言说的，是超越计数的诸般智慧的来源，因此被称为普贤父母的集合。眼等诸根和色等诸境，过去等时间，眼的识等觉性，也都在勇士和勇母及门卫之间完全清净，并且应当观见它们的自性也是显现而无自性的。第二，以修习来体验，就是将一切显现存在的法，在显现之时就观为空性，在普贤的坛城中，对于事物和相状没有执着，心是远离戏论的自性，是自性大圆满的普贤父母的殊胜密意，在那样的状态中，以如镜般的五种智慧来观察。其中，外境的显现不间断地显现，是如镜般的智慧。它的自性是空性，是法界智慧。在那里没有执着，是平等性智慧。色声等各自显现，是妙观察智。断除否定和肯定等的烦恼，是成所作智。或者，五毒生起时，仅仅是认识到，不舍弃而于本位清净，这就是五种智慧。或者，当一心专注地安住时，自性空性就是法界智慧。觉性的明澈不间断是如镜智慧。没有二取是平等性智慧。显现的对境不间断是妙观察智。能取所取解脱是成所作智。第二，内圆满次第分为二，其中，对于乐空的意义，修习的方式是：父母的精华，白红菩提心，在金刚和莲花的顶端相互混合，平等结合而获得的，乐和空的智慧，以极度秘密的乐音，迎请到空行净土坛城中的诸佛，进行供养，并以风将其向上提。
English
The ground is the nature of emptiness, like a reflection in a mirror. Awareness is the basis of bodhicitta, the nature of being rootless, originally not clinging to external objects, this is the nature of Vajra, the union of Samantabhadra and Samantabhadri. Moreover, the indivisible sphere of luminosity and emptiness of awareness, which is inexpressible, is the source of all wisdoms beyond enumeration, hence it is called the union of Samantabhadra and Samantabhadri. The faculties such as the eye and the objects such as forms, the times such as the past, the awarenesses such as the consciousness of the eye, are also completely purified among the heroes, heroines, and gatekeepers, and one should see that their nature is also apparent but without essence. Secondly, to experience through meditation is to see all phenomena of appearance and existence as empty from the moment they appear, in the mandala of Samantabhadra. The mind, without clinging to things and characteristics, is the nature of being free from elaboration, the supreme secret intention of the great self-perfected Samantabhadra and Samantabhadri. In that state, one observes with the five wisdoms of the mind, such as the mirror-like wisdom. Among them, the uninterrupted appearance of external objects is the mirror-like wisdom. Its nature is emptiness, it is the wisdom of the Dharmadhatu. There is no clinging there, it is the wisdom of equality. The separate appearance of forms, sounds, etc., is the wisdom of discernment. The liberation from afflictions such as negation and affirmation is the wisdom of accomplishment. Alternatively, when the five poisons arise, merely recognizing them, without abandoning them, they are purified in their own place, this is the five wisdoms. Or, when the mind is placed in single-pointed concentration, the nature of emptiness itself is the wisdom of the Dharmadhatu. The uninterrupted clarity of awareness is mirror-like wisdom. The absence of dualistic grasping is the wisdom of equality. The uninterrupted appearance of objects is the wisdom of discernment. The liberation of grasper and grasped is the wisdom of accomplishment. Secondly, the inner completion stage is divided into two, among which, the method of meditating on the meaning of bliss and emptiness is: the essence of the father and mother, the white and red bodhicitta, intermingling at the tips of the vajra and lotus, obtained by equal union. The wisdom of bliss and emptiness, with the extremely secret music, invites the deities into the mandala of the secret sky, makes offerings, and raises them upwards with the wind.
Chinese
我向安住于四轮之脉和全身的自性佛之坛城，以及自心本性大乐智慧所极度欢喜者，献上乐空不二之供养。第二，其果为：如是供养无漏之供养的福德力，暂时获得三明和八大成就，最终自显现任运成就之持明净土，智慧幻化成佛本身。任运显现密严刹土的自性，显现无量庄严的五部坛城之嬉戏，获得圆满究竟于无边殊胜法身净土普贤王如来之基。第三，秘密光明次第分三，首先，确认基础光明之自性为：四轮，特别是位于心间的光明秘密明点，身和智慧之坛城，是任运成就的如来藏界，安住于密严刹土的自性中，从一开始就任运成就为一切佛之本体，故称三身安住于自身。第二，确认道之智慧显现为：如此观修坛城，禅定之显现，见到光和明点等，乃是十方四时现证菩提的一切佛之身、语、功德、事业和意之坛城。因此，见到无余自性之面容，自性清净之佛陀被禅定所掌控，此乃一切法之至上殊胜，是观修究竟实相之义。如是观修之时，安住于自性坛城和生起禅定之坛城，观修自显光明之坛城本身。智慧圆满次第任运成就为大智慧坛城，从而证悟越来越高的功德。特别是当自显现转为五部净土之时，内外一切脉轮处，智慧自性显现为明觉之庄严，无余显现各自本尊之坛城，功德
English
I offer the non-duality of bliss and emptiness to the spontaneously abiding mandala of the Buddha-nature in the channels and the entire body of the four chakras, and to that which is greatly delighted by the wisdom of great bliss, which is one's own mind. Secondly, the result of that is: By the merit of offering such uncontaminated offerings, one attains the three Vidyadharas and the eight great siddhis temporarily, and ultimately, one's own appearance is the spontaneously accomplished Vidyadhara realm, the illusion of wisdom, the Buddha himself. The nature of the spontaneously dense array of displays, the play of immeasurable adornments of the five families' mandalas, is endless, and one attains the ultimate completion on the basis of the all-good Dharmakaya realm. Thirdly, the stages of secret luminosity are threefold. First, identifying the nature of the ground luminosity: the four chakras, and especially the secret bindu of luminosity residing in the heart, the mandala of body and wisdom, is the spontaneously accomplished realm of Suchness, residing in the nature of the dense array of Akanishta. Since it is spontaneously accomplished as the essence of all Buddhas from the beginning, it is called the three Kayas abiding within oneself. Second, identifying the appearance of the path of wisdom: By meditating on such a mandala, the objects of appearance in samadhi, such as light and bindus, are seen as the mandalas of the body, speech, qualities, activities, and mind of all the Buddhas who have manifested complete enlightenment in the ten directions and four times. Therefore, seeing the face of the entirety of one's own nature, the Buddha whose mind is naturally pure is controlled by samadhi, which is the supreme and sacred of all dharmas, because it is meditating on the ultimate meaning of reality. When meditating in this way, abiding in the mandala of one's own nature and the mandala that generates samadhi, meditating on the mandala of one's own appearance of luminosity itself. The perfection stage of wisdom is spontaneously accomplished as the mandala of great wisdom, thereby fully realizing the qualities of the path from higher to higher. In particular, when one's own appearance is transformed into the pure land of the five families, in all the channels and places of the inner and outer chakras, the nature of wisdom appears as the adornment of awareness, and all the mandalas of the individual deities appear without exception, qualities
Chinese
以百千万等庄严。之后，当这些执着全部耗尽时，地和道的自性，从一开始就清净的法性，会穷尽。果报圆满的坛城与法身坛城无二无别地结合，慈悲化身的坛城全部自然成就地显现。凭借此，十方四时的六道轮回坛城全部成为调伏之主。由于显现为六能仁等自性，以幻化般的有情众生坛城，从轮回苦海中救度的事业圆满具足，无论对谁显现为何种调伏，显现之时即是将被救度的有情自相，以及救度的化身，都不真实，所调伏者和调伏者的坛城，如影像和化身般行事。第三，总结要义：一切法皆安住于本初圆满为身和智慧的坛城中。以如是知晓的听闻，以及以心思维其义的思，以及在此之上修习的自性方便生起和智慧圆满次第双运之义，证得修行之果，自生智慧，以大悲周遍摄持所化之义的事业，自然成就。如是殊胜的子之行，为一切诸佛所承诺为无欺之法，并示现为修习生圆二次第无二无别之果，不超越成就佛果之自性的殊胜誓言。第二，彼胜于其他之理有三，其中，修行者之伟大：任何瑜伽士，仅仅是对此乘生起信心，十方一切诸佛的坛城，在各自所住的方位和时间，一切时处，所有大秘密义的坛城，都会迅速地亲近相续而获得，将被认为是接近自性奇妙秘密的儿子。第二，修法道之伟大有四：
English
Adorned with hundreds of thousands, etc. Then, when all these attachments are exhausted, the nature of the ground and the path, the Dharma-nature that is pure from the beginning, will be exhausted. The mandala of perfect enjoyment of the fruit is united inseparably with the mandala of the Dharma-body, and the entire mandala of compassionate manifestation arises completely as great spontaneous accomplishment. By this, all the mandalas of the six realms of the ten directions and four times become the lords of taming. Because it appears as the nature of the six Thubpas (Buddhas) and so on, the activity of saving all the mandalas of illusory sentient beings from the ocean of samsara is perfectly fulfilled, and whatever taming appears to whomever, the very moment it appears, the self-character of the sentient being to be saved and the manifestation of the savior are not real, and the mandala of those to be tamed and those who tame act like images and manifestations. Third, the summary of the meaning: All dharmas abide in the mandala that is primordially complete as body and wisdom. By the meaning of hearing that knows this, and the thinking that contemplates its meaning with the mind, and the meaning of the simultaneous union of the arising of the nature of skillful means and the perfection of wisdom that are meditated upon on top of that, the fruit of practice, self-born wisdom, is attained, and the activity of completely holding the meaning of those to be tamed with great compassion is spontaneously accomplished. Thus, this excellent conduct of the son is promised by all the Buddhas as the infallible Dharma, and it is shown as the supreme commitment that does not transcend the nature of attaining Buddhahood, the fruit of meditating on the inseparability of the generation and completion stages of the path. Second, there are three reasons why it is superior to others, among which, the greatness of the practitioner: Any yogi who merely develops faith in this vehicle, all the mandalas of all the Buddhas of the ten directions, in all directions and times where they reside, at all times and in all ways, all the mandalas of the great secret meaning, will quickly approach the continuum and be attained, and will be regarded as sons close to the wonderful secret of their own nature. Second, there are four great aspects of the path of practice:
Chinese
因此，作为所有道路的果的伟大之处在于：在相当于无数佛土微尘的时间里，精勤修习各种因的乘，并安住于此，通过密咒乘之门，礼敬和修持所有内外坛城，这些都应作为所有道路的目的来追求。果，即大秘密阿底瑜伽之乘，因为成佛完全依赖于这条道路。第二，显示这是所有胜者的足迹：在包括胎生和上下等六道世界的十方，过去已逝和现在显现并利益众生的所有胜者坛城，都依此道而修，五身自然圆满，对于三世诸佛来说，除了这条唯一的道路之外别无他途。第三，显示这是所有瑜伽士的道路：过去和现在的所有瑜伽士，以及未来将要出现的所有持明瑜伽士，都将通过此道成就自然成就的持明佛，因为三世诸佛的道路没有差别。第四，显示其超越因的乘之方式：大圆满阿底瑜伽的这种方式，是下部乘中未曾宣说的伟大秘密，是必定显现果的口诀。在此生中，将果的自性，即本初成佛的坛城作为道路，无需从他处修持，而是通过自性成就的成佛近道而显现。第三，显示没有其他道路比这更殊胜：十方四时的所有过去、未来和现在安住的胜者坛城，对于阿底瑜伽的自解脱、自然圆满之乘来说，没有其他更接近的道路和秘密的究竟意义。即使在其他地方寻找，胜者也永远不会发现比这更深的法，这是找不到的意思。第三，显示应向何者传授的法器，分为两部分。吉祥布施的法器是：所有佛的秘密，大印之王，自性秘密心髓之续部本身。对于听闻大量词句之人
English
Therefore, the greatness of being the fruit of all paths is that: for a duration of time equal to countless atoms of Buddha-fields, having diligently practiced various causal vehicles and abiding therein, and through the gate of the Secret Mantra vehicle, propitiating and accomplishing all inner and outer mandalas, these should all be pursued as the purpose of all paths. The fruit, which is the Great Secret Ati Yoga vehicle, is because all Buddhahood depends entirely on this path. Second, showing that it is the path of all Victors: In the ten directions of the six realms, including womb-born and above and below, all the mandalas of the Victors who have passed away in the past and who now appear and work for the benefit of beings, all rely on this path, and the five bodies are spontaneously perfected, and for all the Buddhas of the three times, there is no other path than this single path. Third, showing that it is the path of all yogis: All the yogis who have appeared in the past and present, and all the vidyadhara yogis who will appear in the future, will all attain the spontaneously accomplished vidyadhara Buddha through this path, because there is no difference in the path of all the Buddhas of the three times. Fourth, showing the manner in which it surpasses the causal vehicle: This way of Great Perfection Ati Yoga is the great secret not proclaimed in the lower vehicles, the oral instruction that is certain to manifest the fruit. In this very life, taking the nature of the fruit, the mandala of primordial Buddhahood, as the path, without having to accomplish it from elsewhere, it is manifested by the near path of self-accomplished Buddhahood. Third, showing that there is no other path more supreme than this: For all the mandalas of the Victors of the ten directions and four times who have passed away in the past, will come in the future and now abide, for the Ati vehicle of self-liberation, spontaneous perfection, there is no other closer path and secret ultimate meaning. Even if one searches elsewhere, the Victors will never find a Dharma deeper than this, which means it cannot be found. Third, showing the vessel to whom it should be taught, divided into two parts. The vessel for bestowing auspiciousness is: the secret of all Buddhas, the supreme Great Seal, the very tantra of the Essence of the Secret of Nature itself. For a person who has heard many words in sequence