English
Is the offering abiding in itself, not existing externally. This is the concluding word. Sixth, abiding in samaya. Truly, those shown above, all abide in themselves as their own nature, not transgressing, therefore it is samaya. Because the three of body, speech, and mind are naturally endowed and abide from the beginning, it is called samaya (Tibetan: ས་མ་ཡ་, Sanskrit Devanagari: समय, Sanskrit Romanization: samaya, literal Chinese meaning: vow). Seventh, it is shown that conduct abides in itself. Truly, from the perspective of nature, the actions of body, speech, and mind are threefold. Outwardly, it is the actual practice through the actions of body, speech, and mind. Inwardly, the color and shape of the channels are the body, the shape of the letters of the bindus within the channels is the speech, and the realization of the eight aggregates abiding therein is the nature of bliss, this is the mind. According to the secret tradition, the secret place, the lotus, is the body, the secret power is the speech, and the secret consciousness is the mind. Or, the outer is the action of the body, the inner is the action of the speech, and the secret is the action of the mind. Thus, in the three aspects of outer, inner, and secret, all actions performed by the activities of body, speech, and mind are naturally and spontaneously the deeds and conduct of the Victorious Ones, inherently abiding within oneself. Second, the path of means abides in itself. Truly, although attachment and clinging to bliss are themselves the cause of the cycle of the three realms, on the other hand, if the method of bliss is grasped by the calculation of observing bliss, then the co-emergent wisdom of nature or phenomena will be realized in the mind of the practitioner. Second, the result abides in itself, which is twofold. First, through scripture and reasoning, it is acknowledged that the collection of conceptualizations, which is the result, is the very nature of the mandala of deities. Truly, because the wisdom of the five aggregates is without arising or ceasing, the nature of the five aggregates and the five families is inseparable, therefore it is vajra. The characteristic of aggregates is the combination of many, thus, the branches of the five aggregates, including the eighty mountains of conceptualizations, are all completely perfected, appearing as the five spontaneously accomplished families of the five complete Sambhogakaya Buddhas, which are known as such. The word "etcetera" includes the twelve sources and the eighteen elements. All phenomena depend on the five elements, and the internal mode of dependence is the function of grasping the two aggregates, the nature of the twelve sources and the eighteen elements abides in the nature of deities and consorts, therefore it is called abiding in the result. Regarding this, in the extensive explanation, it is mentioned: Self
Chinese
如是，大手印即是，所有外内情器世间，皆于五部如来父母之，大手印中而安住。如是说。第二，以譬喻之门广说理证。正直而言，若将此中词语位置转换，以意义组合顺序，则因缘和合显现而无自性，以幻化之譬喻来象征。于境上积聚多种形象，故为五蕴；无作者故，执持自性，故为十八界；境与根聚合，开启生起识之门，故为十二处，此等由因缘而无自性成立者，乃是错觉幻化，安住于基智力无碍之显现中。显现而不可执取，以水中月之譬喻来象征，任何之蕴、界、处等，圆满了事业之手印，誓言之手印，正法之手印，以及身大手印此四者，于诸天坛城各自不杂而圆满显现，且无分别念者，乃是手印幻化，安住于基显现智慧灯之体性中。如是，于无有轮回涅槃往来中，显现任何事物，如化身之譬喻所象征般。如是，于基位实相之体性中，轮回涅槃之诸法，皆为智力无碍之智慧自显，一之体性于一中无有阻碍地理解，故显现任何事物而转变为多种，且显现任何事物皆为任运成就。其中，殊胜世俗之定义是：何者殊胜，乃是密咒之世俗殊胜。从何者殊胜？从下乘之世俗殊胜。以何种方式殊胜？以世俗之体性，认为是身与智慧之坛城，故胜于认为错觉是自性。加持神变显现任何事物，故胜于显现是自性。功德特征非为造作，故胜于有为生灭之法。于基位自生智慧之体性中，轮回涅槃之诸法皆无自性，无碍显现任何事物，故彼世俗即是确立为智慧之显现，体性无有改变而真实，如《佛陀和合续》云：外内情器所摄之法，显现为色者即是身，如水中月般不可执取。如是说。
English
Thus, the great mudra is that all outer and inner phenomena and beings abide within the great mudra of the five families of Sugata fathers and mothers. So it is said. Secondly, the reasoning is explained in detail through examples. To be straightforward, if the positions of the words here are changed and the order is combined with meaning, then the appearance of causes, conditions, and interdependence coming together without inherent existence is symbolized by the example of illusion. Because many forms are piled up in the object, there are the five aggregates; because there is no agent, it grasps its own characteristics, so there are the eighteen realms; because the object and the senses come together and open the door for the arising of consciousness, there are the twelve sources. These, which are established as not being self-existent due to causes and conditions, are illusory illusions, abiding in the unobstructed appearance of the ground's wisdom power. The appearance is not graspable, symbolized by the example of the moon in water. Whatever aggregates, realms, and sources there are, the completion of the four—the action mudra, the samaya mudra, the dharma mudra, and the great body mudra—are clear and complete in the mandalas of the deities, each unmingled, and without conceptualization, is the illusion mudra, abiding in the essence of the ground appearance wisdom lamp. Thus, in the absence of samsara, nirvana, coming, and going, whatever appears is like the example of an emanation. Thus, in the essence of the ground's abiding reality, all the dharmas of samsara and nirvana are the unobstructed wisdom self-appearance of wisdom power, and because the essence of one is understood in one without obstruction, whatever arises transforms into variety, and whatever appears is spontaneously accomplished. The definition of the supreme conventional is: What is supreme is the supreme conventional of mantra. From what is it supreme? It is supreme from the conventional of the lower vehicles. In what way is it supreme? Because the essence of the conventional is considered to be the mandala of body and wisdom, it is superior to considering illusion to be self-nature. Because blessings and miracles appear in any way, it is superior to appearance being self-nature. Because qualities and characteristics are not compounded, it is superior to compounded phenomena that arise and cease. In the essence of the ground's self-born wisdom, all the dharmas of samsara and nirvana are without inherent existence, and because anything appears without obstruction, that conventional itself is established as the appearance of wisdom, and the essence is unchanging and true. As it is said in the Buddha Samayoga Tantra: The dharmas included in the outer and inner phenomena and beings, what appears as form is the body, like the moon in water, it cannot be grasped. So it is said.
Chinese
如是说。第二，胜义谛。心的事物之实相，就道和果的法之安立有两种。分说。第一，道和果等轮回涅槃的一切法，无有种姓差别，承许为心；以及正直。数目之间，胜义谛的真谛，以寂灭的道之法和以智慧所摄的果之法，任运成就。如是任运成就的道和果，无论以任何方式都不能标为种姓各异，或者认为是恒常存在的，如是立誓。理由是：因为是心。如果认为轮回不是心吗？答：是心。如同道和果的心一样，轮回的一切法也和道果的心一样。第二，详细阐述该理由，有六种。分说。第一，心性本自无为，境心无别，以及七宝任运成就之理；以及正直。其中，显现为轮回之法的，从色法的角度来说，有形状和颜色两种；以及有男、女、非男非女的相，这三种；以及没有相，如鸡蛋一般；以及三界之地的上下，以及种姓内部不同类的群体，并非存在，而是明明不存在却显现。这些都完全具备。如是，在远离执着境心二元对立的境的同时，具有明空无二之自性的方式是：作为所证之义的至高无上者，五身、语、意、功德、事业，即五智，是果，密咒双运的胜义；以及该自性无有遮蔽地显现，是智慧胜义；以及所证悟的平等性之界，是自性胜义。如是，如果分开来说有七种，如果归纳起来有三种，因此，剩余的是胜义。第二，阐述该自性为七宝自性的因；以及正直。譬如，从显现的角度来说，如意树；从无分别的角度来说，如如意宝珠一般，所需所欲任运成就。胜义谛的自性，七宝的一切法，作为自性的因，任运成就而安住。第三，阐述该自性一切都是具足殊胜的法身；以及正直。因为器世界坏灭时，所依的精华也会随之坏灭。
English
Thus it is said. Second, the ultimate truth. The nature of the mind's reality has two aspects regarding the way of establishing the Dharma of the path and the fruit. Enumeration: First, all the Dharmas of samsara and nirvana, such as the path and the fruit, are asserted to be mind without any difference in lineage; and Straightforward: In between the enumerations, the ultimate truth of reality is spontaneously accomplished by the Dharma of the path of liberation from suffering and the Dharma of the fruit gathered by wisdom. Thus, it is vowed that the spontaneously accomplished path and fruit cannot be marked as different lineages by any means, nor can they be regarded as permanent. The reason is: Because it is mind. If one wonders, 'Is samsara not mind?' The answer is yes. Just as the path and fruit are mind, all the Dharmas of samsara are also the same as the mind of the path and fruit. Second, there are six aspects to the detailed explanation of that very reason. Enumeration: First, the nature of mind is unconditioned, and the way in which object and mind are inseparable, and the seven treasures are spontaneously accomplished; and Straightforward: Among them, what appears as the Dharma of samsara, from the perspective of form, has two aspects: shape and color; and there are three characteristics: male, female, and neuter; and there is no characteristic, like an egg; and there are no high or low positions in the three realms, and there are no different groups within the same lineage, but they appear as if they exist even though they do not. All of these are completely present. Thus, the way in which the nature of clarity and emptiness, which is inseparable from the object while being free from the object of grasping at the duality of object and mind, is: The five kayas, speech, mind, qualities, and activities, which are the supreme of the meaning to be accomplished, are the five wisdoms, which are the ultimate meaning of the union of secret mantra and union as the fruit; and the very nature of that is revealed without obscuration, which is the ultimate wisdom; and the realm of equality to be realized is the ultimate nature. Thus, if divided, there are seven, and if summarized, there are three, therefore, the remainder is the ultimate. Second, explaining that the very nature is the cause of the seven treasures; and Straightforward: For example, from the perspective of clarity, like a wish-fulfilling tree; from the perspective of non-conceptualization, like a wish-fulfilling jewel, all needs and desires are spontaneously fulfilled. In the very nature of ultimate truth, all the Dharmas of the seven treasures are spontaneously accomplished and abide as the cause of the very nature. Third, explaining that all of those are the Dharmakaya that possesses all perfections; and Straightforward: Because when the container is destroyed, the essence that depends on it is also destroyed.
Chinese
稳固的外器世界，变动的内情众生，即轮回之法和涅槃之法等一切显现之时，本体无自性成立，那本身就是具足一切殊胜的法身，不由任何造作，自然而然地任运成就而安住。第四，显示那本身是道和果的体性。正直，殊胜的法身之外，没有其他好的果可以单独获得，轮回的一切法也已经成熟为胜义法身，所以没有用道来超度的勤作，果殊胜的法身本身就是所要成就的道的体性。那么，基、道、果三者如何区分呢？从进入和超度那本身的方面来说是道，从那本身安住的方面来说是基，从显现那本身的方面来说是果，这样不混淆地分开说明。第五，显示基的意义遍及一切法且是因。正直，包含十方和四时的轮回和涅槃的一切法，心性不是由因缘所生，所以自生的大智慧在一切时和处都遍及安住。遍及的自生智慧本身不是在事物的一个方面成立，而是无方位的，智慧本身是轮回和涅槃一切法的体性的因，是不变的印记。上面的两个比喻，就像比喻一样，在心性的状态中自然显现而确定。第六，显示实相本性远离因缘。正直，基的意义本身是不造作的本性，是所有一切的来源，因此是无垢清明的智慧。那本身不间断地作为基安住之法，道修持之法，果获得之法的意义，是不变的，所以是所有印记的体性的因，任运成就，因此，对于它来说，没有所生能生之因二者，以及缘四者等等无数名称的体性的因本身。而且，一般来说，因果的区分有很多，所生能生之因果是，因上没有果的体