English
Then, he declared in a manner praising greatness, as before: In the unaltered, as-it-is intention of the Victorious Ones, whatever arises in the mind and from the mind, if you know that it abides in the unborn nature, you are free from all concepts of action and symbols. O Warrior Vajra, meditate on the as-it-isness! In the view of realization self-liberated, by abiding in the natural state without distraction, there is no need to seek anything; everything is self-arisen and self-liberated. And, in the mandala of the supreme self-arisen essence, if you abide naturally and relaxed in the three doors, you abide in the intention of the All-Creating I. The All-Creating Kings of the past ages, by abiding in the intention as it is, accomplished the meaning; the All-Creating Kings of the future ages, will also accomplish the meaning by abiding unalteredly as it is; the All-Creating Kings who abide now, also abide by abiding in the intention as it is. And, O Teacher, the wisdom of the All-Creating I, is countless, and if counted, it transcends the limits, because the number of wisdoms is shown for each greatness, therefore it is prophesied that words cannot exhaust them. O All-Creating King, my wisdom, is non-conceptual, free from all elaborations, utterly peaceful, untamed, abiding like the sky, therefore it is taught as unborn. Although it has not moved from the one self-arisen wisdom, the differences of appearances are clearly distinct without alteration. Therefore, whoever recognizes and realizes this, is prophesied to be the son of the All-Creating King. As it is said and so on. Sixth, it is explained from "undistracted, arising and ceasing" to "it is perfected at that time." That is, since in the nature of realization, Bodhicitta, there is no clinging to any dharma that has become an external object, therefore, without clinging to any side, without distraction from the meaning of great bliss, the self-illuminating nature of dharma, which initially has no arising and ultimately no ceasing, is the nature of the self-arisen perfect Samadhi, because it has not moved from the equality of self-awareness. Therefore, in "Vast Expanse" it says: Since it transcends the limits of the object of focus, it is the nature of the non-abiding Dharmakaya, self-arisen without cause or condition, self-arisen wisdom is vast like the sky, everything is gathered there, it is the ornament of the unmixed, complete vehicle. As it is said, having realized the vast and pervasive self-awareness, abiding in the natural state.
Chinese
摩诃、阿努、阿底三者，或者说，行为、行为者和无为之瑜伽三者的意义，也在同一时间无差别地，在那时与觉性不混杂而完全圆满。第七（部分）有五点：教诫必须无误地了解；阐述如此证悟的功德；教诫必须无散乱地修习；阐述如此修习的功德；阐述此法即为不共之见行。第一点是，从“因此，一切的”到“心性被了解”之间所阐述的，趋近于殊胜见解之三摩地的伟大功德，因此成为一种论证般的存在是：一切善逝的善知识、导师之尊、普贤金刚萨埵的秘密界之甚深见解，从秘密主金刚持到持明者之网所传承的此续部的意义，如实地证悟之后，确定为殊胜果位的意义是，三轮无别的自明本然大平等，心性菩提心，如是证悟为本初成佛，应当如是正确地了解，如是了解究竟意义的实相之后，阐述了修习是重要的。第二点是，从“彼即金刚”到“被称为善知识”之间所阐述的，那为什么呢？因为，阐述此续部意义者，即是至尊金刚萨埵，由于调伏的缘故而有不同名称，但在体性上没有差别，因此，任何殊胜者，如果如实地见到续部的见解，具备金刚般的五法，自性光明、无边、菩提心的法性之真谛，那么必定会亲见薄伽梵金刚萨埵的尊颜。此外，在《开启幻化之钥》中说：“于胜三摩地中被授记，如金山以碧玉装饰，智慧明亮如伞盖展开，立即成为金刚萨埵，成为一切佛之精华，是瑜伽自在之大主。”以及，在《广大虚空续》中说：“金刚萨埵广大如虚空，普贤广阔乃法界，为度脱一切清净大路，不生不灭不作意，如来
English
The three, Maha, Anu, and Ati, or the meaning of the three yogas of action, agent, and non-action, are also undifferentiated at the same time, and at that time, they are completely perfect without being mixed with awareness. The seventh (part) has five points: the instruction to understand without error; the explanation of the merits of such realization; the instruction to practice without distraction; the explanation of the merits of such practice; the explanation that this method is the uncommon view and practice. The first point is explained from "Therefore, of all" to "the nature of mind is understood," approaching the great merits of the Samadhi of the supreme view, therefore becoming like a proof: the profound view of the secret realm of the good friend of all Sugatas, the supreme teacher, Kuntuzangpo Vajrasattva, from the secret lord Vajradhara to the lineage of Vidyadharas, after truly realizing the meaning of this Tantra, determining the meaning of the supreme fruit is the self-awareness of the three mandalas without distinction, the great equality, the nature of mind, Bodhicitta, thus realizing the primordial Buddhahood, should be correctly understood, and after understanding the ultimate nature of reality, it is taught that practice is important. The second point is explained from "That is Vajra" to "known as a good friend," why is that? Because, the one who explains the meaning of this Tantra is the supreme Vajrasattva himself, although there are different names due to taming, there is no difference in essence, therefore, any supreme being, if they truly see the view of the Tantra, possessing the five Vajra-like dharmas, the truth of the nature of self-luminous, boundless, Bodhicitta, then they will surely see the face of the Bhagavan Vajrasattva. Furthermore, in "The Key to Unlocking Illusions," it says: "In the supreme Samadhi, being prophesied, like a golden mountain decorated with jade, wisdom is clear like an unfolded umbrella, immediately becoming Vajrasattva, becoming the essence of all Buddhas, is the great lord of Yoga." And, in the "Vast Sky Tantra," it says: "Vajrasattva is vast like the sky, Kuntuzangpo is vast, the realm of Dharma, for the sake of liberating all pure great paths, unborn, unceasing, without contemplation, Thus Gone One.
Chinese
对于一切的，没有比这更神圣的了。过去和现在发生的一切，都是通过证悟这个而自然成就的。就这样。如果想知道证悟的功德是什么，像这样确信地见到，并领悟到意义深奥的关键之时起，就不会再堕入轮回，与圣者具有相同的行为领域，因此就是佛。因此，金刚萨埵是所有佛的导师，是所有众生的神圣导师，这在《金刚秘密续》中广为人知。正如龙钦饶绛巴所说：不把这个意义放在言辞中，而是领悟到关键的把握，卑劣的身体却有高尚的心，是过去现在未来三世诸佛唯一的儿子。被世间傲慢束缚的，所有神魔八部，也以主人的姿态来承担。与诸佛的意念相同，在虚空中行于虚空。正如《十部经》所说：身体是凡夫俗子，心是圆满大佛。即使以此利益众生，在意义上也不会有错误。对于真实的事物没有错误，对于确定的事物没有怀疑。对于这大圆满的教言，对于存在与不存在的言辞和不确定的，在意义上没有超越者，在表达的言辞上也没有超越者。就这样。第三，从“见到那样的意义”到“完全清净”之间所展示的。像这样见到和证悟真实无伪的意义的圣人，无论谁的智慧变得极其敏锐，都应放下一切行为，不观待任何事物，只专注于法性本身而修持。像这样习惯之后，如果禅定变得可行，那么一切行为都无需努力就已完成，达到究竟，并且在毫不费力地自然成就二利的境界中，安住于自显智慧的本性中而不改变，因为没有原因和条件，所以自生自明，因此伟大的智慧本身，完全清净了沉没、昏沉、掉举、散乱的过患，并且显现或显现出远离一切边际的本性，这是从甚深教言中出现的。其中，沉没是指完全不清晰，昏沉是指虽然没有失去觉知但不清晰，掉举是指总是动摇，散乱是指稍微清晰
English
For all, there is nothing more sacred than this. All that has occurred in the past and present is spontaneously accomplished through realizing this. Thus it is. If one wonders what the qualities of realization are, from the moment one sees with certainty in this way and comprehends the profound key point of the meaning, there is no falling into samsara, and one's field of activity is the same as that of the noble victorious ones, therefore one is a Buddha. Therefore, Vajrasattva is the teacher of all Buddhas and the noble spiritual friend of all beings, as is renowned in the Vajra Secret Tantra. As Longchen Rabjam says: Without taking this meaning into words, but grasping the confidence of the key point, a noble mind in a base body, is the sole son of the Buddhas of the three times. All the gods, demons, and eight classes bound by worldly pride also bear it in the manner of a master. Their intention is the same as all the Buddhas, they act in space within space itself. As the Ten Sutras say: The body is an ordinary worldly person, but the mind is the Great Perfection Buddha. Even if one benefits beings with this, there will definitely be no error in the meaning. For what is true, there is no error; for what is certain, there is no doubt. In this teaching of the Great Perfection, regarding words of existence and non-existence and uncertainty, there is no surpassing in meaning, and there is no surpassing in the words of expression. Thus it is. Third, this is shown from "Seeing such meaning" to "Completely purified." The noble person who sees and realizes the authentic, unfabricated meaning in this way, whichever one's intelligence becomes extremely sharp, should abandon all activities and, without looking to anything else, meditate focusing solely on the nature of reality itself. Having become accustomed in this way, if the samadhi becomes workable, then all activities are completed without effort, reaching the end, and in the state of spontaneously accomplishing the two benefits without effort, abiding unchangeably in the nature of self-appearing awareness, because there are no causes and conditions, it is self-arisen and self-luminous, therefore the great wisdom itself, completely purified of the faults of sinking, dullness, agitation, and scattering, and the nature of being free from all extremes appears or becomes manifest, as it is said to be, according to the profound teachings. Among these, sinking is when it is not at all clear, dullness is when awareness is not lost but is not clear, agitation is when it is always moving, and scattering is when it is slightly clear.
Chinese
又散乱而被事务牵引，从禅修的境界中，昏沉使觉性不明显，愚昧使所知的意义不清晰，如果非常昏沉，则会失去记忆，如果极度愚昧，则会舍弃概念，散乱使觉性散于外境，放逸被事务的工作牵引，如果非常散乱，则会心生烦恼，如果极度放逸，则会成熟为相。第四，因此，从“因此，执着”到“和谐地超越诸地”之间所阐述的内容是：像这样对行境有把握且具有串习的力量，因此，作为有法的事物的分别念和行为，无论做什么、用什么，无论产生执着和贪恋，还是快乐和痛苦，都不阻碍它，不阻碍方便和行为的安乐，并且因为其体性本来就没有执着，所以显现不被阻碍，福德资粮和无自性智慧资粮，即使没有为了积累而努力，也自然而然地成就圆满的体性，这是立誓，应该这样理解。像这样禅修的功德是什么呢？从由信产生的无所缘，到非常无所缘，再到随后的无所缘的次第圆满，以至于在任何事物上都不分别的殊胜禅定，如如不动地显现，并且连认为已经获得那样的实相的相也完全清净，完全脱离，这样的觉性是智慧的权力和智慧的眼睛，是自证的法性，那样的实相是自显现觉性的现量。像这样的人，例如，就像稻子长得好，稻糠自然而然地产生一样，暂时和究竟的伟大功德也会时时刻刻不断地产生。而且，烦恼和所知二障以及所有的相的行境都完全清净，完全清净，因此，真实的行境，两大资粮完全圆满，所以，所要获得的法身、报身、化身三身的果位，也像镜子一样自然显现，因此与阿努瑜伽以下的任何乘的宗派之门都不相违背且和谐。如经所说：“因果差别自然圆满。”像这样，不是次第的，而是一切同时的方式，下乘所要经历的诸地，现在也立即超越。