English
It abides and is complete in its own nature. The way the four activities abide in the four chakras as shown internally: the wind wheel at the anus is crescent-shaped, the water wheel at the navel is round, the earth wheel at the heart is square, and the fire wheel at the secret place is triangular, or the navel is earth, the heart is water, the throat is fire, and the crown of the head is wind. Thus, the four elements abide in the four places, and the four activities also abide. As the four activities are shown as the secret lower gate, in the secret space of the Mother, the gate is triangular, etc., naturally complete in the shape of the four activities, this is also the four activities. The way empowerment abides in its own nature: the abider is the supporting channels, and the supported are the bindus, etc. Outwardly, there are ten empowerments of benefit, inwardly, there are five empowerments of entering power, and secretly, there are three profound empowerments. Thus, all empowerments are naturally complete. If we divide it in detail, the first is that the eight consciousness aggregates abide in the five wisdoms as the head ornament, the left and right channels abide like hanging banners as the hair knot, the method and wisdom syllables of the four chakras are intertwined and abide as a garland, from the ཧཾ་ (Tibetan: ཧཾ，Devanagari: हं，IAST: haṃ, Literal meaning: Hum) at the crown of the head, the network of channels covering the body from head to tail is connected as armor, without obscuring the consciousness and senses, self-illuminating as the bindi, conceptual thoughts abide in the mandala of the deity as the mudra, the petals of the great bliss wheel of the brain rely on the ཧཾ་ (Tibetan: ཧཾ，Devanagari: हं，IAST: haṃ, Literal meaning: Hum) syllable like umbrella ribs as the umbrella, the four wheels at the channel places are filled with bindus as the vase, the five vows naturally abide and enjoy food and drink, and the five food and drink syllables naturally abide as the essence empowerment. The second is: at the measure of the ear channel, hearing sounds exists in the form of bindus as the (empowerment) of hearing, sounds arise from the throat and tongue, the bindu vowel letters and ༀ་ (Tibetan: ༀ，Devanagari: ॐ，IAST: oṃ, Literal meaning: Om) abide as the (empowerment) of speaking, Avadhuti, and the indestructible life force bindu without conceptual thought as the (empowerment) of meditation, in the four channel petals of the heart, the four activities are spontaneously accomplished, and acting with the four limbs as the (empowerment) of activity, performing all the activities of channels and bindus, the five limbs complete the five families and all dharmas in oneself, therefore, the empowerment of the Vajra King's teachings pervades and abides in its own nature. The third is: all channel petals are filled with bodhicitta as the secret (empowerment), from which great bliss arises as the wisdom of knowledge (empowerment), that is, the union of bliss and emptiness as the fourth empowerment. Offering abides in its own nature: the secret offering is the nature drawn by the joy of the equal entry of method and wisdom.
Chinese
结果已经成就，因此，禅修的行为和自性也原本就存在于结果之中。第二，从比喻的角度详细阐述理由：世俗的特征就像水中的月亮、幻术和化身一样。通过这三个比喻，就像这里一样，五蕴、十八界和十二处，虽然没有通过因缘而独立存在，但当相互依存的条件聚集在一起时，就像幻术一样显现，这是颠倒妄想的幻术。境是誓言，行为是光明，法是空性，大手印是本来圆满的基础，因此，不混杂诸神的坛城手印，像水中的月亮一样清晰，这是幻术手印。此外，它也与被调伏者的意愿相符，显现为各种各样，随着想法而显现，虽然成就各种事物，但去来不可见，就像化身一样，这是智慧的幻术。蕴、界、处等，就像水中的月亮、幻术和化身一样，显现而无自性，原本就存在于诸神的坛城之中。第二，殊胜胜义智慧安住于自性的方式有六种。第一，殊胜胜义中，一切法不混杂，圆满地显现：如果将世俗和胜义无二无别地显现为三者的中间状态，即胜义的范畴，那么应该行走的法道和成就的结果都安住于自性之中。因为任何事物都不是恒常地存在于种姓和各自的方面，所以一切法都包含在自己的心中。所知的诸法也同样如此，在欲界中，有男女二者的两种形体和非男非女的性征，共三种。在色界中，有粗糙的身体作为所依，而在更高的界中则没有。像这样的三有之中的高低之处，以及各自内部的类别和部分的微尘也不存在，而是在无境自明的唯一状态中圆满。第二，殊胜胜义七宝的自性，即法身本身的因缘比喻的显现：一切法的自性都是无二的，远离能境，并且具有不间断的自性，在这种殊胜胜义之中，有五种果位的胜义，即身、语、意、功德和事业，以及自性智慧的胜义，和本体法界的胜义。如果详细划分，则有七种，如果归纳，则是法界智慧。
English
The result is accomplished, therefore, the act of meditation and one's own nature also originally abide in the result. Second, explaining the reason in detail from the perspective of examples: The characteristics of conventional truth are like the moon in water, illusion, and emanation. Through these three examples, just as here, the five aggregates, eighteen realms, and twelve sense bases, although they do not independently exist through causes and conditions, when interdependent conditions gather together, they appear like an illusion, which is the illusion of distorted thoughts. The object is the vow, the action is the light, the dharma is emptiness, the great seal is the basis of original perfection, therefore, the mandala seal of the deities is unmixed and clear like the moon in water, this is the illusion seal. Moreover, it also accords with the inclinations of those to be tamed, appearing in various ways, manifesting according to thoughts, although accomplishing various things, going and coming are imperceptible, like an emanation, this is the illusion of awareness. Aggregates, realms, and sense bases, like the moon in water, illusion, and emanation, appear but are without inherent existence, originally abiding in the mandala of the deities. Second, there are six ways in which the superior ultimate wisdom abides in its own nature. First, in the superior ultimate, all dharmas are unmixed and completely revealed: If the intermediate state of conventional and ultimate truths being shown as inseparable is taken as the domain of the ultimate, then the path of dharma to be traversed and the accomplished results abide in one's own nature. Since nothing is permanently established in lineage and individual aspects, all dharmas are contained within one's own mind. All knowable dharmas are also the same and similar to that. In the desire realm, there are two forms of male and female and the neuter gender, totaling three. In the form realm, there is a coarse body as a basis, while in the higher realms there is none. Such high and low states of the three existences, and even the dust-like particles of categories and divisions within each, do not exist, but are perfected in the single state of objectless self-illumination. Second, the nature of the superior ultimate seven treasures, which is the cause and example of the Dharmakaya itself, is shown: All dharmas are of a non-dual nature, separate from the object-possessor, and possessing an uninterrupted nature. In that supreme ultimate, there are the ultimate of the five fruits of body, speech, mind, qualities, and activity, and the ultimate of self-nature wisdom, and the ultimate of essence-dharmadhatu. If divided in detail, there are seven, and if condensed, it is the dharmadhatu wisdom.
Chinese
由于在三种果位的胜义中圆满了轮回和涅槃的一切法，所以是殊胜的胜义。例如，就像如意树和如意宝中产生所需所欲一样，这七种或三种都存在于自性因中。第三，将殊胜的胜义显示为法身，即世界之界稳固的外器，内部所依是变动的有情众生等一切，都是从自生智慧中自然显现，本身没有实体存在。那即是殊胜的大法身，而且也是自性或自然而然地存在，不是由人为或突发的造作所造成。第四，显示从殊胜的胜义中，没有其他的道和果。由于没有从那个意义之外可以获得的果，所以一切法也都是从一开始就成熟为果的自性，因此没有需要用道去行进的地方。将果作为道，那本身就是道的自性，进入它的基础是安住和习惯的道。自性界的功德显现到最后，因此基、道、果三者是颠倒地假立和区分的。第五，显示殊胜的胜义是所有法的自性和因。分为总说和别说两种。总的来说，被六道所包含的十方一切处，都像芝麻和芝麻油一样，被自生的大智慧所遍布。自生智慧本身没有实体和相状，由于无处不在的显现，因此对于一切法来说，不会超过增长的印玺之界限，并且作为因的性质而存在。因此，一切法都必定存在和产生于那样的状态中。特别的来说，如其所是的真如是不可思议的界，是自性光明智慧。它不间断地显现为各种方便的印玺，因此是轮回和涅槃一切法的自性因。第六，因的名称的类别，生因和所生因两种，四缘等等。胜义对于那个名称的类别来说，是没有相状的自性因，并且轮回和涅槃的一切法都不会混杂，穷尽。
English
Because all the dharmas of samsara and nirvana are perfected in the three kinds of ultimate fruit, it is the supreme ultimate. For example, just as the desired and needed arise from the wish-fulfilling tree and the wish-fulfilling jewel, these seven or three all exist in the essence of the self-nature. Third, showing that the supreme ultimate itself is the Dharmakaya: all the stable outer world of the universe, the inner dependent, the moving sentient beings, etc., are merely self-appearing from self-born wisdom, and there is no entity established in itself. That itself is the great supreme Dharmakaya, and it also exists naturally or spontaneously, not caused by artificial or sudden actions. Fourth, showing that there is no other path and fruit from that supreme ultimate. Since there is no fruit to be obtained other than that meaning, all dharmas have also matured from the beginning as the nature of the fruit, so there is no place to be traversed by the path. Making the fruit the path, that itself is also the nature of the path, the basis for entering it is the path of abiding and habituation. The qualities of the self-nature realm manifest to the end, so the three, base, path, and fruit, are falsely established and distinguished in reverse. Fifth, showing that the supreme ultimate is the self-nature and cause of all dharmas. Divided into two types: general and specific. Generally speaking, all ten directions contained in the six realms are pervaded by the great self-born wisdom, like sesame seeds and sesame oil. The self-born wisdom itself has no entity or characteristics, and because of the omnipresent manifestation, therefore, for all dharmas, it does not exceed the boundary of the seal of increase, and exists as the nature of the cause. Therefore, all dharmas must exist and arise in such a state. Specifically, the suchness as it is, is the inconceivable realm, the self-nature clear light wisdom. It continuously appears as various skillful means of seals, therefore it is the self-nature cause of all dharmas of samsara and nirvana. Sixth, the categories of names for cause, the two causes of the generating cause and the generated cause, the four conditions, etc. For that category of names, the ultimate is the self-nature cause without characteristics, and all the dharmas of samsara and nirvana are not mixed, exhausted.
Chinese
也称为完全安住于此。 “也”字包括了如实、真如的边际、法界、空性等无边无际的事物。第三，展示了真谛无别的智慧安住于自身的方式，这有四点：基、轮涅诸法皆为真谛无别一体的例子和意义；宣说真谛无别的必要性；真谛二无别显现为智慧；道与果也无异于真谛二无别。第一点是，在上面已经讲了二谛的意义之后，第三，在展示真谛无别时，以执着于二谛是不同的实体的心，轮回的世间和，胜义的涅槃以及蕴界等轮回的法，说成是各不相同的，其实不是。为什么呢？因为从原始以来，就没有轮回和涅槃这样各自成立的常法。各个别处的各类色声香味触法和法的差别，所有这些名言安立，都只是如彩虹般显现的世俗谛。但在胜义谛中，就像虚空一样，五种颜色虽然各自不混杂地显现，但在虚空中却是一体的。同样，这样不混杂地显现，也是自生智慧，无为法显现为世俗有为法，在显现为有为法的时候，也与无为法的体性不可分离，所以是金刚体性。第二点是，自性真谛无别的意义，不是由诸佛如来所造作，也不是由轮回众生的聪明才智所改造。而是自性自然安住于真谛无别。这样，为了解脱那些执着于二元对立而不是二无别的众生的心，才仅仅是宣说了真谛无别，远离了名言的词句和执着于二谛无别的思虑言说。第三部分有三点：第一，展示了能所二无别自显现，即，显现为所境和心识的这些是什么呢？显现为所境和心识的，也是远离因缘的自生智慧的自显现而已。第二，展示了因果二无别，即，虽然显现为从因众生中产生果佛