English
It is self-arisen, non-dual in cause and effect. That is because it appears constantly. For those who doubt that it arises from causes and conditions, it is the Thusness of the realm of wisdom. Because it becomes the seal of skillful means. On wisdom, one enjoys wisdom. Thus it is said, because everything is solely self-nature. Being self-luminous without fixating on anything is the realm of equality, the Thusness of the Great Vehicle. That very thing, from the beginning, is the self-appearance of everything being spontaneously accomplished. Transformation is the aptitude of those to be trained. Therefore, the spontaneously accomplished wisdom itself is said to be solely enjoying that which self-appears as inconceivable wisdom. For those who doubt that those will become characteristics, the very enjoyment of wisdom is also accumulation. Thus it is said, its essence is that nothing can be grasped. If one thinks that it cannot indicate meaning, the victorious ones appear to protect, and the manifestation of blessings is also the same. By the splendor of the power of action, the illusion is the supreme, powerful vajra. Thus it is said, the emanation body that appears to the six kinds of beings, and all the Buddhas of the enjoyment body that indicate those, are also just in the manner of the two verses that have been spoken. Just by the splendor of body, speech, and mind, and the play of illusion, meaning is accomplished, but one's own essence is uncompounded and indivisible, therefore without arising or ceasing. It is the vajra body, that is especially supreme. In order to indicate the essence of those who have reached the end, by being inseparable from one and many, the Thusness is without beginning or end. Even the Buddhas do not see it, self-arisen wisdom appears without location. Thus it is said, because in the essence of one, everything has become the great self-nature. Because it appears in a way that is not mutual, and because skillful means and so forth appear without being mixed by way of that very nature. In the extensive tantra it says, "The great skillful means are unmixed, liberating, the blissful gone-to-blissful realm of intention is absorbed, the victorious ones of the four times are all united in equality." Thus it is said. Therefore, because it transcends everything such as existence and non-existence and the middle, thoughts, permanence and annihilation, arising and ceasing, going and coming, and so forth. The essence cannot be indicated, the self of everything being spontaneously accomplished self-appears
Chinese
因为显现了生成的如是性，所以是如是性中逝去者。是完全圆满者。那是安住处与安住者二者皆无，故称一切皆为自显现。如果有人怀疑因为没有能二取，所以您看不到所化众生。经中说：清净遣除颠倒分别，不异于智慧界，以大悲相连，六道一切时处皆显现。因为一切的一切都只是自证，所以是无二的。二取是颠倒分别。其相续显现为彼性，是遍计，是突发的。从那之中返回是清净，是如来。因为清净，所以众生界不异于自证而显现。因为已经完成了抓住一切、遍布一切和不二取的三个理由，所以是这样说的。那才是殊胜乘的慈悲。因此，只有无分别的显现。第九品，口诀次第的解说完毕。宣说灌顶，为了随解说而入。经中说：国王布施。因为获得了所有伟大，并且能支配一切，所以称为国王。意义也随顺，所以也称为自在。为了那两个意义，也转变为决定的词语。为了使那样的三个容器获得，所以称为布施。为了表示持律者的灌顶。从智慧方便之手印中，安乐的种子众明亮的相续，从金刚道盘绕到莲花中，从顶端消融并转变坛城。经中说：即使我不能做到，从灰烬续中，不动明王父母的嬉戏，安乐明亮且不可见，是智慧方便之手印。金刚智慧吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的集合，莲花的智慧被收集盘绕，芥子大小的金刚萨埵，从顶端到顶端给予，自性法界坛城的，种子双三与睡眠一起，净化了三个恶趣，无缘心的五种智慧，如光明燃烧种子般，是不生的方便呼气。除此之外，还有应说的。
English
Because the suchness of arising is manifested, therefore, it is the one who has gone to suchness. It is the perfectly complete one. That is because there is no duality of the abiding place and the abider, it is said that everything is self-manifesting. If someone doubts that because there is no duality, you do not see the beings to be tamed, it is said in the scriptures: "Completely purify and eliminate inverted thoughts, not different from the realm of wisdom, connected by great compassion, all six realms and all times and places appear." Because everything is only self-awareness, it is non-dual. Dualistic grasping is inverted thought. Its continuous appearance as that nature is the imputed, which is sudden. Turning away from that is purity, which is the Tathagata. Because of purity, the realm of beings appears as not different from self-awareness. Because the three reasons of grasping everything, pervading everything, and not dualistically grasping have been completed, it is said like this. That is the compassion of the supreme vehicle. Therefore, it is only the clear appearance without conceptualization. The ninth chapter, the explanation of the order of oral instructions, is completed. The empowerment is taught in order to enter after the explanation. It is said, "King giving." Because he has obtained all greatness and has dominion over everything, he is called a king. The meaning also follows, so he is also called the lord. For those two meanings, it also becomes a definite word. In order to make those three kinds of vessels obtain, it is called giving. In order to show the empowerment of the ascetic, from the mudra of wisdom and means: "The continuous stream of clear seeds of bliss, coils from the vajra path into the lotus, melts from the top and transforms the mandala." It is said that even though I cannot do that, from the Ash Lineage, the play of the Immovable Father and Mother, bliss is clear and invisible, is the mudra of wisdom and means. The Vajra Wisdom Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) assembly, the wisdom of the lotus is collected and coiled, the Vajrasattva the size of a mustard seed, given from top to top, the nature of the Dharmadhatu mandala, the seed pair three together with sleep, purifies the three evil destinies, the five wisdoms of the non-objective mind, like light burning seeds, is the inborn means of exhaling. Other than that, there is also something to be said.
Chinese
得以进入的手印本身。 如甘露明点，循着先前的道路。 十六，一半一半，一个明点。 以相互欢笑的力量融合。 乃是二种喜乐的自性。 在第三智慧的坛城中。 化为清明显现之音声。 是自性光明坛城。 除此之外，还有应讲述的。 金刚日是方便之印。 与蕴等手印之集合相应。 那是清凉之月，智慧之实体。 一时同味，大明点。 三十二相圆满具足。 五十六月之智慧。 无量无边的妙相等。 具有心识与现观。 心识能自在来去，具有神通。 从处所返回，以融入之音声。 双目如莲花，不染二边。 从化身之境散布。 四十、五等无量无边的一切。 从自性中自然显现的。 十三字母被称为轮。 仅仅是这样出现。 在听闻轮的宫殿中。 在明晰轮的宫殿中。 等等，是随顺的：在心中生起任何本尊的种姓，并给予念珠。 在手轮的宫殿中。 等等，是为了他人的利益，能力和事业的灌顶：结合是随顺的：观想双手脉络中的业之种姓。给予物质金刚交杵。 在语轮的宫殿中。 等等，是讲说的灌顶，观想莲花种姓：给予轮。 在广大行动轮的宫殿中。 等等，是自在，大自在王的灌顶：在肢体头部的五个根基处观想五对“ༀ”（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。在右手五指上观想五对“ཧཱུྃ”（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。同样，在左手上观想“ཏྲཱྃ”（藏文：ཏྲཱྃ，梵文天城体：त्राम्，梵文罗马拟音：trāṃ，汉语字面意思：扎姆）。
English
The very mudra of entering. Like a drop of nectar, following the previous path. Sixteen, half and half, one bindu. Merging with the power of mutual laughter. Is the very nature of the two joys. In the mandala of the third wisdom. The sound that has become clearly manifest. Is the mandala of self-luminous nature. Besides that, there is also what should be explained. The vajra sun is the seal of method. Endowed with the assembly of mudras such as the aggregates. That is the cooling moon, the very essence of wisdom. Great bindu, one taste at one time. Complete with thirty-two marks. Fifty-six lunar wisdoms. Immeasurable qualities and so on. Endowed with mind, knowledge, and manifest knowledge. The mind knows how to go and come, and has miraculous powers. With the sound of returning and dissolving from the place. The lotus eyes are unstained by the two extremes. By scattering from the place of manifestation. All the forty-five, etc., are infinite. The thirteen letters, self-illuminating from their own nature, are called wheels. It only appears like this. In the palace of the listening wheel. In the palace of the clear wheel. Etc., is in accordance: Generate the lineage of whatever yidam deity is in the heart, and give the rosary. In the palace of the hand wheel. Etc., is the empowerment of the power and activity for the benefit of others: The combination is in accordance: Meditate on the karma lineage in the two veins of the hands. Give the substance vajra crossed vajra. In the palace of the speech wheel. Etc., is the empowerment of teaching, meditate on the lotus lineage: Give the wheel. In the palace of the great action wheel. Etc., is the empowerment of the great sovereign king: Meditate on five pairs of "ༀ" (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) at the five bases of the limbs and head. Meditate on five pairs of "ཧཱུྃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) on the five fingers of the right hand. Similarly, meditate on "ཏྲཱྃ" (Tibetan: ཏྲཱྃ, Sanskrit Devanagari: त्राम्, Sanskrit Romanization: trāṃ, Chinese literal meaning: Zham) on the left hand.
Chinese
然后，为了那些安住于第四禅定者，为了显示会供轮坛城，（经中）说了“然后”等等。所谓“国王转变”，实际上就是《幻化网》中所说的，因为第四品中只涉及父尊和母尊。在会供轮坛城的场合，与七十位父尊母尊等手印相关联，是《幻化网》的国王中的国王。在那些时候，拥有所有享受也是国王。所有这些聚集都以四种方式证悟，一切都显现为身和智慧，因此行为领域完全清净，这就是所谓的“转变”。如此这般显示意义的意图显而易见。这是结尾语，是所化众生的显现。所谓“单一原因和字母形式”等等。
English
On the toe of the left foot is hrīḥ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, meaning: shame), and on the right is hā. In the cardinal directions of the body are ten hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, seed syllable). From these arise the five aggregates and wrathful deities, male and female, which, upon complete transformation, become Samantabhadra. Offering the vajra and bell, recite the verses. To show the fault of not having received empowerment, it is said, "Without pleasing the guru," etc., which is easy to understand. First, to show the beneficial empowerment, it is said, "With head ornaments, crest jewels, garlands, armor, emblems, mudras, parasols and vases, food and drink, and the five essences, empowerment is conferred." Actually conferring it is easy to understand. Furthermore, in the Tantra of Ashes, it says: "The two paths of elements, essence, and bliss, the central channel, essence, knot, possessing signs, the network of channels and faculties, aggregates, etc., the wheel of wisdom and bliss, with hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, seed syllable) including bliss and wisdom, the eight assemblies, the five wisdoms of self-nature, mantra, substance, whatever is mixed with intention, is fully endowed and protects, liberating from suffering, and is certain to belong to that lineage." Therefore, there are only these ten beneficial empowerments. It is said, "In this and future times, severing the sons of the victors," etc., which is easy to understand. The merit of empowerment is that even if one is commonly born as a god or human, one becomes capable, and having obtained the empowerment of power, one becomes the master who shows the path to liberation. Having obtained the profound empowerment, one is certainly the lord of the lineage, Vajradhara. This is the brief explanation of the tenth chapter. Then, for the sake of those who abide in the fourth dhyana, to show the mandala of the assembly, it is said, "Then," etc. The so-called "transformation of the king" is actually what is said in the Māyājāla, because the fourth chapter only involves the father and mother deities. In the context of the assembly mandala, the connection with seventy father and mother deities, etc., is the king of kings of the Māyājāla. At those times, possessing all enjoyments is also the king. All these gatherings are realized in four ways, and everything is clear as body and wisdom, therefore the field of activity is completely pure, which is called "transformation." The intention to show such meaning is manifest. This is the concluding word, the appearance of those to be tamed. The so-called "single cause and the form of letters," etc.