English
The benefit of beings has been accomplished. The fruit of body and wisdom is spontaneously perfected in one's own awareness, and all things appear as the nature of reality, so aspirations are constantly fulfilled, and desires are accomplished. All qualities are spontaneously accomplished in great wisdom, and since the great self-mastery has arisen without peer, the greatness of qualities has been fulfilled. Likewise, the three realms are liberated into the Buddha-ground, and phenomena appear as the nature of reality, and sentient beings appear in nirvana, without needing to obtain results from elsewhere, so great accomplishment has been achieved, and the supreme meaning is also. Having realized how it is originally abiding in such a nature, and having gained the experience of the ultimate secret suchness, and having gained confidence, thus for the great being, the meaning of the fruits appears as self-arisen and self-manifest. To explain it a little more extensively, as the Great Garuda says: 'Having been accomplished, it is also free from attachment. It is without things and completely abandoned. In the nature of the great nectar, there is no need to rely on the means of grasping.' And as the Precious Collection says: 'Likewise, for those who are originally accomplished by nectar, it will not become accomplished by effort. If one realizes the expanse, having become completely accomplished, then all actions are the nature of supreme enlightenment.' As it is said, if one realizes without error the suchness of spontaneously perfected self-awareness, then by the means of sentient beings becoming Buddhas, the benefit of beings has originally been accomplished. In the self-arisen suchness, the Buddhas are unmixed and completely perfected, so the mandala has originally been arranged. With the nature of the complete liberation of the three thousand worlds, offerings have originally been made. Whatever is done is the activity of the Buddha, and there is nothing that has not become the activity of Samantabhadra, so conduct has originally been practiced. Everything is self-illuminating without grasping or conceptualization in great wisdom, and it is realized by seeing. In the state of great bliss, being free from arising and ceasing in the three times, meditation has been practiced. No matter how one acts, one does not deviate from the Great Vehicle, so the vows have been kept. Spontaneously perfected, without leaving out any other meaning, practice has been done. Appearance and existence self-manifest as body and wisdom, so accomplishment has been attained. With the mind-essence of the three kayas of enlightenment, accumulation has been completed. Not having deteriorated from the realm of the equality of the three times, accomplishment has been initiated. The self-arisen king of wisdom is unapproachable, so the ground has been suppressed. Everything is merged into the great self-mastery.
Chinese
因此，灌顶已经圆满。像这样，由于不舍弃究竟的智慧，并且与任何事物都不相同，所以已经清净了障碍。因为显现的一切都是手印的自性，所以已经修习了手印。因为显现的声音是佛的语言，所以已经念诵。由于与无二的明咒之王永不分离，所以已经结合。由于生起的感受和念头都显现为智慧，并且没有分别念的名称，所以已经纠正了思维的错误。由于自生的大自在以任何方式都没有阻碍地显现，所以已经出现了验相。由于自明在平等的虚空中无二无别，所以已经获得了暖相。像这样，以已经完成的二十个意义来确定，是谁对什么进行了努力？努力者和所求者从一开始就是清净的。正如《三摩地之眼灯》中所说的那样，应该从大圆满的教法中了解。在《安乐遍布》中也说：由于没有作为，所以明点安乐。由于没有三时，所以明点安乐。由于没有努力，所以明点安乐。如果想要努力，则法界不会动摇。等等，无量无边。第四，从“一切遍计皆是自性”到“无有一之外”。这表明了确定口诀的理由的意义。因此，说了一个偈颂和两句。这些通常与共同的世俗谛的考察相分离。显得一致，具有作用，以及正确和错误的世俗二谛，简而言之，虽然世俗如幻，但在这里，由于甚深口诀的意义，它变成了自性大圆满的三种。以第二种事物剩余的瑜伽士的观点来看，所有被普遍计度并执着于境的各种法，无论是好是坏，都以普遍的符号在外境中执着，当执着和剩余一起显现时，在平等大菩提心的自性中，没有任何边际触及而显现，这是大空性，因此是自性任运成就的显现。因此，所有被普遍计度的法都因不分别而显现为空性，并且它遍及一切，所以是显现。不动的象征是自性的理由。像这样的大自性，由于是所有事物的自性，所以与任何事物都不分离，与一切结合并显现于一切。
English
Thus, the empowerment is complete. In this way, since the ultimate wisdom is not abandoned and is not the same as anything else, the obscurations have been purified. Because whatever appears is the nature of the mudra, the mudra has been practiced. Because the sound that appears is the speech of the Victorious Ones, it has been recited. Since there is no separation from the Queen of Mantra, who is non-dual with awareness, union has been accomplished. Since arising feelings and thoughts are clear as wisdom, and there is no name for conceptual thought, the faults of thought have been corrected. Since the great spontaneously arisen arises without any obstruction, the signs have appeared. Since self-awareness is non-dual in the expanse of equality, warmth has been attained. Thus, with the twenty meanings that have been accomplished, it is ascertained who has exerted effort on what? The one who strives and the one who seeks are pure from the beginning. As it is said in the "Lamp for the Eyes of Contemplation," it should be understood from the teachings of the Great Perfection. Also in the "Joyous Abundance" it says: Since there is no action, the bindu is bliss. Since there are no three times, the bindu is bliss. Since there is no effort, the bindu is bliss. If one desires to strive, the expanse will not move. And so on, immeasurably. Fourth, from "All that is imputed is self-existing" to "There is nothing other than the One." This shows the meaning of the reasoning that establishes the pith instructions. Therefore, this one verse and two lines are spoken. These are generally devoid of the examination of the common conventional truth. They appear to be in agreement, have functionality, and the two conventional truths of right and wrong. In short, although the conventional appears like an illusion, here, due to the meaning of the profound pith instructions, it transforms into the three great self-existing natures. From the perspective of the yoga of the second object remaining, all the various phenomena that are universally imputed and clung to as objects, whether good or bad, are clung to and held externally with universal symbols. When clinging and remaining arise together, in the nature of the spontaneously accomplished great equal mind of enlightenment, it is clear without being touched by any extreme, which is great emptiness, and therefore it is the appearance of self-existing nature. Therefore, all phenomena that are universally imputed are empty because they are clear without conceptualization, and because it pervades everything, it is appearance. The symbol of immovability is the reason for self-existence. Such a great self-existence, because it is the nature of all things, is inseparable from anything, unites with everything, and appears in everything.
Chinese
由于自性显现为多种多样，因此显现为好与坏、轮回与涅槃等种种，虽然不间断地显现，但自性以其各自的作为，能够为了利益众生而行事，这些都安住于自性之法中，象征着显现为任何事物，这是自性的理证。像这样，断除了对空性和自性二者无别之义的疑惑，以特殊的方法获得了证悟的把握，从而安住于自性空性之中。一切不同的事物都自然显现为与自生智慧大本体的体性融为一体，并且无别地显现为殊胜的法身，这象征着无别，称为大本体的理证，远离了不同方向的时空显现的局限。正如《智慧秘密》中所说：菩提心的体性，不是低劣的心所能理解的，应当通过三种理证来了解。空性是明亮的觉性，自性是觉性显现为任何事物，本体是显现与空性无别。所要证成的自性，要知道迷乱即是菩提心。总而言之，阿底瑜伽所说的所有法类，都包含在这三个要点中。或者也可以用比喻、意义、表相这三者来象征。实际上，由于安住于自性空性之中，所以没有执着。空性和大本体最终归结为空性和大本体二者，或者普贤王如来和普贤王如来佛母，或者融入法界和智慧二者之中。因为必定只有一种自生的智慧大本体，所以诸法的真如就在那里自然圆满，除此之外，即使是微尘般的名言也无法安立。如前所说：以大本体的理证，一切都知为菩提心，无论处于何种状态，都是法性。或者说是六种理证：空性之空性，能起作用，显现为一致，融入空性、自性、大本体三者之中，融入法界和智慧二者之中，只有大本体的理证。第五个是，从“一切都汇集于此”到“此即一切之要点”所指示的。为什么呢？因为实际上，没有运用任何东西的伟大，就是一切的
English
Because self-nature appears in various ways, it appears as good and bad, samsara and nirvana, and so on. Although it appears without interruption, self-nature, through its respective actions, is able to act for the benefit of beings. These all abide in the dharma of self-nature, symbolizing that it appears as anything. This is the reasoning of self-nature. Like this, having cut off doubts about the meaning of the inseparability of emptiness and self-nature, one gains confidence in realization through special methods, and thus abides in self-nature emptiness. All different things naturally appear as being unified in the essence of the great self-existing wisdom body, and are inseparably manifest as the supreme dharmakaya, which symbolizes inseparability, called the reasoning of the great self, free from the limitations of the appearance of different directions of space and time. As it is said in the Secret of Wisdom: The essence of bodhicitta is not understood by inferior minds; it should be understood through three reasonings. Emptiness is clear awareness, self-nature is awareness appearing as anything, and the essence is the inseparability of appearance and emptiness. The self-nature to be realized is to know that delusion is bodhicitta. In short, all the categories of dharma taught in Ati Yoga are contained in these three points. Or it can also be symbolized by example, meaning, and sign. In reality, because of abiding in self-nature emptiness, there is no clinging. Emptiness and the great self ultimately come down to emptiness and the great self, or Samantabhadra and Samantabhadri, or merge into the dharmadhatu and wisdom. Because there is definitely only one self-existing wisdom great self, the suchness of all dharmas is naturally complete there, and apart from that, even a particle-like expression cannot be established. As mentioned earlier: With the reasoning of the great self, everything is known as bodhicitta, no matter what state it is in, it is the nature of dharma. Or there are six reasonings: the emptiness of emptiness, the ability to function, appearing as consistent, merging into emptiness, self-nature, the three of the great self, merging into the dharmadhatu and wisdom, the reasoning that there is only one great self. The fifth is indicated from "Everything is gathered here" to "This is the essence of everything." Why is that? Because in reality, the greatness of not using anything is everything.
Chinese
作为基础，心性秘密藏中，诸法汇聚的自性大本体。因此，一切法皆由此生，成为一切的生处，如实了知、证悟、串习这无谬确定的根本之后，如气息缓慢般修习内热，如预言般外相之热，如见解证悟般觉性自性之热，如上下道一切觉性般自性道之热，如安住于证悟之境不变般安住转变法性之热，如十八魔境般显现相之热皆会生起。无论如何生起，皆不执著显现，事物显现清晰，不立即以分别念造作，法性不造作之自性如其本然般自明，乃是清晰之大本体，因此，若以七者修持此一切之大圆满甚深瑜伽，则能体验暖相与一切证悟之根本，乃是汇集诸佛密意之无上义。第六，从“如幻而显现一切”至“境中无行”之间所阐述的，是为了以十二种方式阐明对此意义的信解。如实见与证悟之相是：具慧者若了知一切法如幻，则功德亦如幻般恒时显现，深信过患无有实体。于慈爱无有贪执，深信不为嗔恨所动。了知显有法性于虚空之境中安住为一味，深信事物无有自性。觉性远离显现之境，不为相所测度，深信远离境与心之事物。或，不为蕴所测度，深信阿赖耶无有事物。于果之根本，法性之精华成为阿赖耶，深信心性之外无有其他佛，本自成佛。任运成就自然生起之无量智慧，于各种忆念中流转，三时之中皆明，深信恒常生起大悲。于智慧光明之灯中，心中