English
For oneself, abiding in one's own nature is called the conduct of the great self-nature. Whatever is done, it is done without attachment, like a bird flying in the sky. Like the reflection of people in a mirror, the one who dies and what is to be died are not established. This is the unobstructed self-appearing conduct, the conduct of Kuntuzangpo. The meaning of conduct is that self and other are not separate, the six realms are not established as objects, and in the self-appearing Vajradhatu mandala, all of them are liberated with the vajra sword, not killed. Liberated by realizing the essence of self-awareness as Bodhicitta, the six realms are at ease in their own place. All samsaric appearances are perfected in the state of Kuntuzangpo, which is also the result of activity, because there is not even the slightest clinging, it is the activity of Kuntuzangpo. Fifth, although it is divided into terms, it shows the nature of being inseparable from the essence. In short, all dualistic phenomena are completely absorbed into the non-dual Bodhicitta, because there is no fault of clinging, and evil cannot be found, so it is called Kuntuzangpo. So, what is the appearance of that primordial Buddha like? As mentioned earlier in the section on "Glorious," all phenomena of samsara and nirvana appear as the appearance of self-appearing Kuntuzangpo, therefore it is called body, speech, and mind. The body of the Buddha, blazing with marks and signs, and all the distinctions of the three times, and all the appearances of the three realms, including the places and faculties, the essence has never moved from the Dharmadhatu, the phenomena are only the characteristics of illusion, uninterrupted, and inseparable, this is the appearance of the body. Similarly, the speech of the Tathagata, inconceivable, and what sentient beings can and cannot understand, and all the sounds that arise from both, the essence has never moved from the Dharmadhatu, the phenomena are uninterrupted and inseparable, this is the appearance of speech. The mind of the Tathagata, how it exists, how much there is, and the three, five, and nine wisdoms that are collected without separation, and the million gates of samadhi, and the inconceivable thoughts and discriminations collected in the three times of sentient beings, the essence has never moved from the Dharmadhatu, only the characteristics of omniscient self-nature, uninterrupted, and the three times are inseparable, this is the appearance of the mind of Kuntuzangpo. So, will countless differences lead to multiplicity? No.
Chinese
所谓的“不二之真义金刚”，意思是说，那不生不灭的自生智慧象征着金刚；本体法界在三世中不变异，所以是金刚；相是自生智慧，明亮且无碍，因此一切名言之法都在其中寂灭，所以也是金刚。这三者也是不二的，如同水和液体，或酥油和油一样，是无分别之义的金刚。所谓“乐”，是指欲界对欲妙的乐，色界禅定的乐，以及断除三种孩童的乐，菩萨们等持的乐，以及大交合的乐等等，所有这些的根本是，虽然俱生之菩提心自然成就，却不被勤作所染污，并且，因为一切都无法创造它，并且遍及一切，所以是伟大的。“任运成就”的意思是，虽然自生智慧在任何地方都没有成就，但所有的功德都无需勤作而任运成就，上面的功德和装束，以及所有的乐都任运成就，却远离了勤作的行为，最初没有做，现在无法做，最终不会变，本来就远离了作为和勤作的状态中任运成就，一切也都聚集在那里，变得像如意宝珠一样。所谓“于”是指名言中敬礼的对境，所谓“敬礼”是指，下乘的敬礼在这里也没有遮止，以两种方式，自性本来无别，不二融合的敬礼，以及明觉自明的于等等的敬礼，以及禅定远离对境的敬礼，以及最终圆满果位的敬礼。如此敬礼也是不执著于能礼所礼而示现的无有希求的相状。解释正文时，以金刚六句和断除六义来敬礼，意思是说，如实地显示普贤如来如何安住的理，瑜伽士在无有行道的道中显示，也就是首先自性的理是：各种自性非二元，也就是说，各种是指，用不同的差别来表达的轮回和涅槃之法，轮回之法是无明和缘起业以及烦恼所生的二元之
English
The so-called "non-dual ultimate Vajra" means that the self-arisen wisdom that neither arises nor ceases symbolizes the Vajra; the essence of Dharmadhatu does not change in the three times, so it is Vajra; the aspect is self-arisen wisdom, which is bright and unobstructed, so all nominal dharmas are extinguished in it, so it is also Vajra. These three are also non-dual, like water and liquid, or ghee and oil, which are the Vajra of non-different meaning. The so-called "bliss" refers to the bliss of desire realm for desirable objects, the bliss of form realm meditation, and the bliss of cutting off the three children, the bliss of Bodhisattvas in equipoise, and the bliss of Maha-yoga, etc. The root of all these is that, although the co-emergent Bodhicitta is naturally accomplished, it is not contaminated by effort, and because everything cannot create it, and it pervades everything, it is great. "Spontaneously accomplished" means that although self-arisen wisdom has not been accomplished anywhere, all the qualities are spontaneously accomplished without effort, the above qualities and adornments, and all the bliss are spontaneously accomplished, but are far from the actions of effort, initially not done, now cannot be done, and will not change in the end, originally spontaneously accomplished in the state of being far from action and effort, everything also gathers there, becoming like a wish-fulfilling jewel. The so-called "to" refers to the object of reverence in name, the so-called "reverence" means that the reverence of the lower vehicles is not prohibited here, in two ways, the nature is originally inseparable, the non-dual and integrated reverence, and the reverence of awareness self-illuminating to, etc., and the reverence of meditation away from the object, and the reverence of the final perfect fruition. Such reverence is also shown without the appearance of seeking, without clinging to the object and the object-holder. When explaining the text, the six Vajra sentences and the six meanings of cutting are used to pay homage, meaning that it shows how Samantabhadra Buddha abides in reality, and yogis show it in the path without practice, that is, first of all, the reason of nature is: various natures are non-dual, that is, various means, the dharmas of Samsara and Nirvana expressed by different differences, the dharma of Samsara is the duality arising from ignorance and dependent origination karma and afflictions
Chinese
是各别。三界之器情、能取所取、常与无常的一切细微差别，以及超越痛苦的法身、智慧、功德、轮、力量和无畏等无量功德的差别，执着于这两者也是两种执着的显现，即轮回与涅槃二者的相对关系所致。所谓自性，是指轮回与涅槃之法不灭，无论如何运用，其自身在三时中也不会改变，虽然遍及一切却不可分割。任何事物之法都无法沾染，也无法找到组成部分，因此在名言上称为完全清净。所谓不二，是指这些相对的事物只是名称上的显现，从未在三时中脱离自性。在显现之时，如幻觉般无法确定其自身本质，因此无法确定为一个，从而显现为一切。虽然自然而然地没有自性，但无论如何显现，也从未在刹那间脱离自性，因此不像各自的标签那样真实，而是不混合且完全圆满，自然成就为菩提心。所谓“也”，是指用词语阐明了显现与空性的边际。虽然说“不二”，但实际上已脱离了执着的根基，因此无法落入言语之中，超越了思维的范畴，无法被目标触及，因此仅仅执着于不二也是与执着分离的。因此，这显示了证悟的见地。这也可以应用于比喻、意义和象征这三者。例如，虽然显现为各种各样的现象，但无边无际的世界显现为多种生灭之法，然而现象的自性却融入虚空之中，在虚空之中被称为不二。意义是，所有显现为各种各样的有法、相状、轮回与涅槃等不同的事物，都融入自性法性之中，在法性的状态中没有分别，这被称为不二，即意义。象征是，众生的心所的智慧差别，器情内外各种各样的显现，都融入心所的自性，即心性光明之中，与心性无别是不二的象征，即禅修。因此，虚空也有世间的虚空作为比喻，法性的虚空作为意义，心性的虚空作为象征。虽然这三者也分别显示了不同的表达方式
English
Are distinct. All the subtle and gross distinctions of the container and contents of the three realms, grasping and being grasped, permanence and impermanence, and all the inconceivable distinctions of the qualities of the Dharmakaya, wisdom, ornaments, wheels, powers, and fearlessness worthy of the transcendence of sorrow, and grasping at these two is also the appearance of two attachments, due to the relative power of samsara and nirvana. "Self-nature" means that the phenomena of samsara and nirvana are not extinguished, and no matter how they are used, they will not change in their own three times, and although they pervade everything, they cannot be divided. No object's dharma can be stained, and no component can be found, so it is called completely pure in name. "Non-duality" means that these relative things are only appearances in name, and have never moved from self-nature in the three times. At the time of appearance, like an illusion, its own essence cannot be determined, so it cannot be determined as one, so it appears as everything. Although there is no self-nature naturally, no matter how it appears, it has never moved from self-nature even for a moment, so it is not true like its respective labels, but it is unmixed and completely perfect, and naturally accomplished as Bodhicitta. "Also" means that the word clarifies the boundary between appearance and emptiness. Although it is said to be "non-dual", in reality it is free from the basis of clinging, so it cannot fall into words, it transcends the scope of thinking, and cannot be touched by the target, so clinging to non-duality alone is also separated from clinging. Therefore, this shows the view of realization. This can also be applied to the three of metaphor, meaning, and symbol. For example, although it appears as various phenomena, the boundless world appears as various phenomena of birth and death, but the self-nature of the phenomena merges into the void, and in the void it is called non-dual. The meaning is that all the phenomena, characteristics, samsara and nirvana, etc., that appear as various things, are integrated into the self-nature Dharmata, and there is no distinction in the state of Dharmata, which is called non-dual, that is, the meaning. The symbol is that the wisdom differences of sentient beings' mental factors, the various appearances of the inner and outer container and contents, are all integrated into the self-nature of the mental factors, that is, the luminosity of mind itself, and being inseparable from mind itself is a symbol of non-duality, that is, meditation. Therefore, the sky also has the worldly sky as a metaphor, the Dharmata sky as the meaning, and the mind-nature sky as a symbol. Although these three also show different expressions respectively
Chinese
本体无别即是自性。从生起和假立的方面，对有法以心识衡量观察，这三者虽然各自显示了能诠的方式，但所诠的基是相同的，这被称为多样。多样和自性这两者也因为无有和不尽，虽然以不同的词语方式显示，但在时间上没有先后，在方向上没有轮换，没有增减，如同水和波纹一样无别，这是大自在的理证。‘也’字如同牛奶混合一样，如果说自性二者不是二，如果说未混合的有部分，那么对于完全圆满的也有部分难道不会改变吗？回答说不会改变，所显示的是鹅的理证，在部分本身上远离戏论。‘在部分本身上远离戏论’，显示的是鹅的理证。‘部分’指的是相对的法，即器情或能取所取，或轮回涅槃，或以执着二道的力量，一切有法的实物都是如此。‘本身’例如，做成金子的物品都和金子一样。一切部分的实物，在没有阻碍而显现的当下，就从各自部分的名相中分离，虽然和法性无二，但那本身也是依赖于二元对立的缘故而成为边。在那本身上，也远离了对它的执取，超越了思议的范畴。因此，‘远离戏论’的意思是，在部分本身上，因为没有阻碍地显现，所以远离了空性的戏论，而本体没有从法性中移动，所以远离了显现的戏论。因为对那事物本身没有执取，所以本体的戏论自然平息。因为执着于‘见解的本体是这样的’，所以自然不会执着于所见的境，因此远离了境的戏论。虽然说了远离戏论本身，但也只是名言而已，无法说本体就是这样，因为远离了所缘的境，并且所要获得的也自然没有成立。那事物的本身是例子、意义、理由三者无别。例子是，从虚空的部分产生的各种部分，无论如何显现，在显现的当下，都成为虚空本身，没有聚集而圆满，因此远离了戏论。意义是，从法性的部分显现出有法名相的部分，虽然显现为各种各样，但法性没有聚集，因此从各个有法本身上远离了戏论，因为自性和法性不可分离。理由是心性本身。