English
Because one's own awareness is also that very nature, there is no other method to apply in order to realize the nature of whatever thing. Having ascertained that that very nature is primordially so, and not seeking deficiency elsewhere, therefore wisdom is self-aware, without limit. Since that method itself does not cease into wisdom, but is self-manifest, realizing this state of non-separation and non-union, therefore in the three times it is non-dual, thus the great union is continuously revealed. The seventh is, from "Liberating the three realms" to "Great, never ceasing," which indicates that the three realms of existence themselves have become the field of liberation, because they cling to the erroneous extremes of permanence and annihilation, which contradict equality. Therefore, the supreme wisdom that realizes all these as emptiness, like an extremely sharp king of weapons, causes them to cease momentarily. Through this realization, the entire three realms are killed without substance, thus completing the final activity of the result, or having attained the wisdom that transcends limits. Therefore, there is primordially no one to be liberated and no liberator, in the realm of equality, the great liberation is continuous, never departing from that state. The eighth aspect is divided into two: the samadhi of the palace and the samadhi of the continuous lineage of the body. The first aspect is further divided into two: showing the essence of the palace, and explaining the way its meaning is perfected. The first aspect, from "Appearance and existence purified" to "Mandala never ceasing," indicates that the essence of the mandala is the place of the palace where appearance and existence are completely pure, the alaya of the ground meaning, the glorious mandala. The eight collections of consciousness manifest as the eight threads of the great bindu. Realizing that the eight aggregates of wisdom arise spontaneously without being abandoned, and being certain of this, therefore self-awareness is clearly visible in whatever appears, the great mandala that was primordially established is continuously revealed. The second aspect, from the following "Suchness" to "Ocean never ceasing," indicates that the essence of the foundation of the dwelling place is the ground of suchness, primordially abiding in that very nature. The alaya is the unaltered dwelling place, the palace as it is, the foundation of self-appearance in the nature of immeasurable essence, the true meaning, the unerroneous, unaltered nature, the unchanging dharma nature, the foundation of self-appearance.
Chinese
依靠大（坛城），墙壁是：如同所说的十地菩提心次第那样，以大墙壁充满。星空是：自生大智慧，五种智慧的体性无有差别而显现之义，即从四方到中央显现为五的星空中显现。门是：四摄事，四无量，四解脱之门，四个门交错显现为三层。为了四念住和四正断圆满，内外有八级台阶。为了四神足，以四种马厩装饰。为了四无畏圆满，上方四个智慧大梁交错之义。以正见等八圣道支作为果实支撑，因此用八根柱子美化，从栋梁上抬起之义。不是由因缘所造的自生大智慧的体性，聚集于顶端而成为至高无上。胜义谛和世俗谛二谛圆满，因此以两个过道必定美化之义。自生智慧无生无灭的体性，以大悲平等周遍一切，因此显现任何事物之功德无有动摇，从中生起加持之显现，事业不可思议的庄严装饰之义。法性之体性无边无际扩展的加持之顶端悬挂之义。铃和铃铛等发出悦耳的声音，五种语圆满的加持，显现秘密乘的甚深教义，显现大乘密咒的自声之义。如是，对于所化众生的想法，不离显现之义，时时显现也是常时的想法，即实事因果之法那些圆满的体性中显现的觉性，成为胜者的清净住所，因此显现为常时的大想法。实相如是，不颠倒，圆满的法界即是，胜者的住所宫殿之义。在此住所，诸佛安住，是执持亲近次第之义，如是体性。
English
Relying on the great (mandala), the walls are: Like the stages of the ten Bodhicitta as described, filled with great walls. The starry sky is: The meaning of the self-arisen great wisdom, the nature of the five wisdoms appearing without difference, that is, appearing as five from the four directions to the center, manifesting in the starry sky. The doors are: The four objects of gathering, the four immeasurables, and the four doors of liberation, the four doors intersecting and appearing in three layers. For the perfection of the four mindfulnesses and the four right abandonments, there are eight steps inside and outside. For the four miraculous legs, it is decorated with four kinds of stables. For the perfection of the four fearlessnesses, the meaning of the four wisdom pillars above intersecting. With the eight noble path limbs such as right understanding supporting the fruit, therefore it is beautified with eight pillars, the meaning of lifting from the ridgepole. The nature of the self-arisen great wisdom, which is not made by causes and conditions, gathers at the top and becomes supreme. The two truths of ultimate truth and conventional truth are complete, therefore the meaning of being necessarily beautified by two corridors. The nature of the self-arisen wisdom without arising or ceasing, with great compassion equally pervading all, therefore the qualities of appearing in any way are unwavering, from which the appearance of blessings arises, the meaning of being beautifully decorated with inconceivable adornments of activity. The meaning of hanging the blessing of the nature of the Dharma, which is infinitely expanded, on the top. Bells and chimes, etc., make pleasant sounds, the blessing of the perfection of the five voices, revealing the profound teachings of the secret vehicle, the meaning of appearing as the self-sound of the Great Vehicle mantra. Thus, for the thoughts of the beings to be tamed, without departing from the meaning of appearance, constant manifestation is also a constant thought, that is, the awareness that appears in the complete nature of the facts of cause and effect, becomes the pure abode of the victors, therefore it appears as a constant great thought. The reality is as it is, without being reversed, the complete Dharma realm is the meaning of the palace of the abode of the victors. In this abode, the Buddhas reside, which is the meaning of holding the order of closeness, such is the nature.
Chinese
应当如是安住。本体之界远离边际垢染，所行之处完全清净，故普贤菩提心之本体法性，即未作未染之自性，成为自然安住之境。俱生菩提心，功德因与果之诸法，不杂而各自明了。若不能领会如此之本体，则完全成为唯一明点，乃是脱离一与多之边际的大法，无上密咒之大乘。其义即与作意等五十二种心之勇士胜者眷属相应之意之识，不舍离之意，以真实之智慧于瞬间见义，依于耳而声音亦定能断定听闻，故所诠如海之法之胜者，乃最极秘密决定之精要，如实见义即恒常不断亦不离，如是宣说即恒常之大禅定。第二，分三：示三界为佛塔，示外器世界为佛塔，示内情众生为佛塔。第一，从上面的“欲界之基”至“法身恒常不断”之间，即是阐释：欲界之基，须弥山之基上，色界诸层稳固如千层楼阁，无色界之宝瓶座与宝瓶，三界之器情二者次第不舍离，以智慧之三界，即大塔法身无碍显现，于三时恒常不断之自显中得见。第二，从“虚空火水”至“大塔恒常不断”之间，即是阐释：外器之境，由大种虚空、火、水、地、风五者所成之基之四大部洲，显现为须弥山之基。具有层楼之相之七金山等，须弥山即位于其下之层楼与基座且稳固安住，而极胜之大山向上耸立，即宝瓶座与宝瓶。如是显现即本初清净之智慧
English
It is appropriate to abide in this manner. The essence of reality is free from the defilement of extremes, and the sphere of activity is completely pure. Therefore, the very nature of the essence of Samantabhadra's Bodhicitta, the unmade and unadulterated nature, becomes the state of natural abiding. The co-emergent Bodhicitta, the qualities, causes, and results of all phenomena, are distinct and clear without being mixed. If one does not grasp such an essence, then it completely becomes a single bindu, which is the great Dharma that is liberated from the extremes of one and many, the great vehicle of the unsurpassed secret mantra. Its meaning is that the mind consciousness, which is in accordance with the retinue of the fifty-two supreme heroes of mind such as volition, the mind that does not abandon separation, with the true wisdom, sees the meaning in an instant. By relying on the ear, the sound can also be definitely determined and heard. Therefore, the supreme of the Dharma, which is like an ocean of teachings, is the most secret and definite essence. Seeing the meaning as it is, is constant and inseparable. As explained, this is the great continuous Samadhi. Secondly, there are three aspects: showing the three realms as stupas, showing the outer world as a stupa, and showing the inner sentient beings as stupas. First, from "the basis of the desire realm" above to "the Dharmakaya is continuous," it is explained that on the basis of Mount Meru, which is the basis of the desire realm, the forms of the form realm are stable as thousands of layers of pavilions, and the vase support and vase of the formless realm, the order of the two containers and contents of the three realms are inseparable. With the wisdom of the three realms, the great stupa Dharmakaya appears unceasingly, and is seen in the self-appearance that is continuous in the three times. Second, from "space, fire, water" to "the great stupa is continuous," it is explained that the outer container's place, the four great continents of the basis made of the great elements of space, fire, water, earth, and wind, appear as the basis of Mount Meru. The seven golden mountains with the appearance of layers, etc., Mount Meru itself is located on the layers and base below it and remains stable, and the supremely excellent great mountain rises upwards, which is the vase support and the vase. Such an appearance is the wisdom of primordial purity.
Chinese
以明观之身相见，亦是大种姓之法身永不断绝。三者为建立之支分。从“建立之支分”至“以发髻花鬘覆盖”之间所说，就内涵而言，建立之手足支分四者，即地基与依次安立轮之大脊椎骨，稳固如宝座。支分之首，头即具足诸根之宝瓶，与宝瓶一起，以发髻花鬘覆盖之事物之身，未曾舍弃本初清净之智慧身，即证悟为大身相。三者有二，略说与广说。初者，从先前之上所安立之“压制大海”至“于境各别显现”之间所说，彼亦为于不同神变中，以等持修习而成就技艺故，以足压制大海之等持者，如所说般，从次第生起之三种因中，于天尊前明观，观想大海充满金刚，彼明观之力大，以足行于大海，于彼处之有情，化为光芒，以三门清净而送往解脱，登上虚空之梯者，从天尊前明观，于虚空中，从吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起金刚之梯，并习惯于地基，而力大，以互相往来之方式行走，观视有寂，如所说般，于彼处行利益有情之事，束缚风之等持者，于虚空之基上，从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生起月轮，于其中心，我安住而修习，极为稳固，从月轮之下，以智慧之风抬升，以极速之风力，行于诸佛刹土，观想虚空充满金刚，风亦不能动摇，截断大河之流之等持者，是为随顺结合，焚烧劫末者，即焚烧劫末之火与焚烧地狱之火。焚烧劫末之火者，于天尊前明观之期克印之顶端，观想从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生起月亮，极为稳固，从而降下水流而焚毁。
English
Meeting the clear form of the body is also the unbroken continuation of the Dharmakaya of the great lineage. The third is the branch of establishment. From "the branch of establishment" to "covered with garlands of hair knots" is explained. In terms of inner essence, the four branches of the limbs that establish are the foundation and the great assembly of vertebrae that support the wheels in order, stable as a throne. The first of the limbs, the head itself, is a vase-support endowed with faculties, together with the vase. The body of objects covered with garlands of hair knots is realized as the great body, the body of pristine awareness that has never abandoned its original purity. The third has two parts: a brief explanation and a detailed explanation. The first is from the previously established "suppressing the ocean" to "appearing separately in the realm." It is explained that in order to accomplish the practice of skill through meditating on different miracles in samadhi, the samadhi of suppressing the ocean with the feet is to meditate on the ocean being filled with vajra, clearly visualizing the deity from the three causes that arise in order as explained. When that clarity becomes powerful, one can traverse the ocean with the feet. Transforming the beings dwelling there into rays of light, one should purify the three doors and lead them to liberation. Climbing the ladder of the sky is to visualize the deity clearly, and from the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the sky, a vajra ladder arises, and one becomes powerful by becoming accustomed to the ground. Walking back and forth, one observes existence and non-existence, and as explained, one performs the benefit of beings dwelling there. The samadhi of binding the wind is to generate a mandala of the moon from the syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) on the basis of the sky, and to meditate with oneself dwelling in the center, which is extremely stable. From below the moon, one is lifted by the wind of wisdom, and with the force of extremely swift wind, one travels to all the Buddha-fields. One should meditate on the expanse of the sky being filled with vajra, so that it cannot be moved by the wind. The samadhi of reversing the flow of the great river is to be joined in accordance. Burning the eon of destruction is to burn the fire of the eon of destruction and to burn the fire of hell. Burning the fire of the eon of destruction is to visualize the syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) as the moon on the tip of the threatening mudra of the clearly visualized deity, which is extremely stable, and from which a stream of water is released to destroy it.