English
The vastness of the wisdom of definitive meaning is the state of indivisibility of bliss and emptiness. The vastness of the perfectly pure realm is the state of indivisibility of awareness and emptiness. The vastness of the pure, true nature of awareness is that by sealing mindfulness with awareness, the object and awareness become indivisible. The vastness of the spontaneously perfect expanse of phenomena is that by sealing arising phenomena with the expanse, the expanse-wheel becomes clear, and it is the very nature of wisdom. This is the fourth content of the fourth condensed meaning. Now, the second content is the explanation of how appearance is purified in its own place and increased in vastness through the meaning of view, meditation, conduct, and result: The vastness of the wondrously arisen conduct is to control appearance. The wondrously arisen meditation is to combine day and night, which increases vastness in the mind, so that one does not regress in the three realms. The wondrously arisen view is that the city of the womb is cut off. The cause and result of awareness being connected to the sky is wondrous because the result itself does not regress into a cause. The best of diligent practitioners do not appear with outflows. The intermediate ones are in the bardo, and the lowest ones have no interruption in one lifetime. This is the second content. Now, the third content is the explanation of how the expanse and awareness are increased in vastness without separation: The three wisdoms of the ground, being wondrous, realize emptiness as completely transparent, so they increase vastness in samsara. The nature of phenomena is wondrous because it is self-arisen without being fabricated from the ground. By playing, all is increased in vastness as self-liberation, so wisdom is clear in itself. The examination by the confidence of the view of self-awareness is wondrous, namely awareness. By wisdom, the essence of emptiness and clarity is increased in vastness as equal. The essence of these is that wondrous awareness is like an uninterrupted stream, and because it is self-arisen, it increases vastness in the objects of external delusion. Thus, because genuine awareness is without impurity, it is the vastness of the expanse and awareness that are not separated anywhere. Thus, these have explained the fourth condensed meaning of the third chapter by dividing it into three parts. Now, the fifth condensed meaning is the explanation that this king of tantras is related to the guru's instructions: The first of the six contents is the explanation that the guru's instructions are related to the excellent vessel, divided into three parts. By explaining the meaning of the non-duality of view, he says, "Emaho! Great Lord of Secrets, listen!" Thus he instructs. That is also by a fortunate one, with the outer empowerment with elaboration, the inner empowerment without elaboration, and the secret empowerment without any elaboration.
Chinese
如以下所说般圆满之后，然后圆满无有戏论之灌顶，作为其近因要依赖誓言。之后，对于成熟解脱之法，心髓是特殊方便之总集，精华是先行，依靠正行而断除轮回之悬崖，诀窍是心之精髓中的精髓，如果恒常安住于上师口中流出之语，智慧之精华即是心髓，修持彼即是心髓，于特殊之容器中开示心髓，果即是无有积聚。这是第一个内容。 现在是第二个内容，如是依赖上师之方便，开示此续之究竟即是此：决定之精华，与秘密真言之三昧耶相关联，果不可能退转至三界。续之究竟作用即是此，未来之时亦不变异。这是第二个内容。 现在是第三个内容，于了悟其义之时，开示一切显现皆为无二：胜义谛与世俗谛二者，以证悟唯一真谛无有分别，六字明之论著显明。这是第三个内容。 现在是第四个内容，如是证悟与了悟，开示从根本上清净错谬：彼亦超越一，故数量穷尽，不分别多，故亦不成立唯一。如是远离一与多，故非他异，彼即是于自性中解脱，故于了悟之时，不依赖其他对治，因无二故亦非一，不住于一故亦非二。秘密在于无有容器者，真言在于有容器者，方便超胜于因之诸乘，因无法执持其尺度为何，故于了悟其与之无二之时，称为方便与无二之智慧。彼亦是众生之显现，于错谬之境中显现为多种，然彼以方便而解脱，故显现于显现中解脱之要点，于胜义谛中亦是唯一，若成为世俗谛之二，则依赖于一之数量超越，无有穷尽，这是第四个内容。 现在是第五个内容，虽然显现为多种，然了悟彼则开示为一：因此，将显现置于赤裸状态。
English
Having perfected as described below, then perfect the empowerment of non-elaboration. As its near cause, one should rely on samaya. Then, for maturing and liberating, the heart essence is the collection of special methods. The essence is what goes before, and relying on the main practice cuts off the precipice of samsara. The instruction is the essence of the heart's essence. If one always abides in the words that come from the guru's mouth, the essence of wisdom is the heart essence. By practicing that, the heart essence is shown in a special vessel, and the result is without accumulation. This is the first content. Now, the second content is that, relying on the guru's method, it is shown that the ultimate end of this tantra is this: the essence of certainty, connected with the three samayas of secret mantra, the result cannot revert to the three realms. The ultimate activity of the tantra is this, and it will not change in the future. This is the second content. Now, the third content is that when understanding its meaning, all appearances are shown to be non-dual: the two, ultimate truth and conventional truth, are realized as inseparable from the one truth. The six-syllable mantra's text is clear. This is the third content. Now, the fourth content is that, having realized and understood in this way, it is shown that delusion is pure from the beginning: that is, it transcends one, so numbers are exhausted. Because it does not differentiate into many, it is not even established as one. Thus, because it is separated from one and many, it is not different. That itself is liberated in its own place, so at the time of realization, it does not depend on other antidotes. Because it is non-dual, it is not even one, and because it does not abide in one, it is not even two. The secret is in what has no vessel, the mantra is in what has a vessel. The method is particularly superior to all the vehicles of cause, because it is not known to grasp what its measure is. Therefore, at the time of understanding it as non-dual, it is called method, experience, and non-dual wisdom. That is also the appearance of sentient beings, appearing in various ways in the realm of delusion. However, because it is liberated by method, the key point of appearance being liberated in appearance is also only one in ultimate truth. If it becomes two with conventional truth, then the number depending on one is exceeded, and there is no end. This is the fourth content. Now, the fifth content is that although it appears in various ways, understanding that is shown as one: therefore, by placing appearance in a naked state.
Chinese
在外显现的境上，由内执的心未曾隔断，境与心虽无一体，然于了知彼之时，一切皆于自之量中解脱之觉受，种种皆于自处生起。于种种彼上之执着自解脱者，乃是无明本身由无明而解脱，是故了知一切法性皆为无二，于无二彼之状态中恒时安住，则更何为耶？内义第五竟。今为内义第六，如是清净错乱，于此刹土显现之开示：错乱显现之境、显现、识，若于各别之自体中穷尽，彼即是自明之智慧之体性，如是若无二，则名为圆满清净任运成就之佛刹。如是等等于名相之时开示。彼品之正文以五种摄义而开示。品之名相，错乱彼非是，于彼执着乃是与无错乱之智慧相合。词句乃是依于正文词句与文字，错乱自解脱之品，于所摄之五义上，有内义支分之义三十之第三品。如是开示词义明晰，如是第三品之明晰分判之宝珠。完毕。
English
On the externally appearing realm, although the mind that grasps internally has not severed the unity of realm and mind, when that itself is known, all kinds of experiences of liberation in one's own measure arise in their own place. The self-liberation of attachment to those various things is the liberation of ignorance itself by ignorance. Therefore, understanding all dharmata as non-dual, if one abides constantly in that state of non-duality, what else is there to do? The fifth inner meaning is complete. Now, the sixth inner meaning is the teaching that, in this way, the purification of delusion manifests in this realm: If the objects, appearances, and consciousness of deluded appearances are exhausted in their own individual self-nature, then that is the nature of self-awareness wisdom. If it is thus non-dual, it is called the perfectly pure and spontaneously accomplished Buddha-field. These and other names are taught at times. The text of that chapter is taught in five condensed meanings. The title of the chapter, delusion, is not that, but grasping onto it is combined with non-deluded wisdom. The words are based on the text and letters, the chapter on the self-liberation of delusion, on the five meanings that are condensed, there are thirty inner meaning branch meanings, the third chapter. Thus, the clear meaning of the words is shown, thus the pearl of clear distinction of the third chapter. Finished.
Chinese
其慈悲也无法补救。所有这些都超越了习气，其他对治也无法阻断。这是第三个内涵。现在是第四个内涵，在离戏的法界中，以明点和连珠呈现身：法性的明点是法界完全清净的灯饰，是美好的光和光晕等。从那之中，明点的显现是：根本明点存在于法界自身的宝藏中，道上的明点是四指不触及，果上的明点是超越法界的范围。美好的明点是不变的蓝色，不超越戏论。具备美好庄严的明点从中显现五种颜色。美好顶点的明点是绿色的，远离鸟迹，被七个明点环绕，称为无边刹土。如此，在七个明点聚集的法界完全清净之中，三身的自性连珠，持续不断地存在，是不费力的成佛之要。对此，精进者若修持，则会生起智慧的显现、颜色的显现，如向上伸展、光芒四射、船头断裂等。形状如矛尖、佛塔、城堡、眼墙、多眼图案、帐篷等，如自性的五种光芒般闪耀。这是第四个内涵。现在是第五个内涵，即以业之风连接轮回与涅槃的界限。增长散乱的业和烦恼是明点和身，业是觉性本身。身是达到极限的，在这广阔的法性中，在虚空中自明，密印的两个词语在经文中清晰明了。以这些概括的第一个意义，即法性的庄严和一切聚集的显现，分为五部分来阐述。现在，概括的第二个意义，即显现的方式，以五个内涵来阐述，第一个是呈现自己觉性的宫殿，如“唉玛”等五个词语，经文中已清晰说明。第二个内涵是呈现基位智慧三者的特征：自明智慧是身的界限，法身的自性清净智慧，其体性从一开始就是清净的。空性无实智慧，光明虚空是各种游戏任运成就的智慧三者，真实智慧
English
Its compassion is also beyond remedy. All of these are beyond habitual tendencies, and other antidotes cannot obstruct them either. This is the third meaning. Now, the fourth meaning is the presentation of the body through bindus and continuous strings in the expanse free from elaboration: The bindu of dharmata is the excellent ornament of the lamp of the completely pure expanse, such as light and halos. From that, the appearance of bindus is: the root bindu resides in the treasury of the expanse itself, the bindu on the path is untouched by four fingers, and the bindu of the result is beyond the scope of the expanse. The excellent bindu is unchanging blue, not transcending elaboration. Possessing excellent adornments, it manifests five colors from that. The bindu of the excellent pinnacle is green, free from bird tracks, surrounded by seven bindus, called the infinite realm. Thus, within the completely pure expanse where seven bindus gather, the nature of the three kayas, the continuous string, exists uninterruptedly, is the key to effortless Buddhahood. If diligent ones cultivate this, the appearance of wisdom, the appearance of colors, such as upright extension, radiating rays, and broken prows, will arise. Shapes like spear tips, stupas, castles, eye walls, multi-eyed patterns, and tent houses blaze like the five rays of natural light. This is the fourth meaning. Now, the fifth meaning is that the wind of karma connects the boundaries of samsara and nirvana. Increasing scattered karma and afflictions are bindus and bodies, karma is awareness itself. The body is reaching its limit, in this vast dharmata, self-illuminating in the sky, the two words of the secret seal are clear in the text. The first meaning summarized by these, the ornament of dharmata and the manifestation of all gatherings, is explained in five parts. Now, the second meaning of the summary, the way of appearance, is explained in five meanings, the first is presenting the palace of one's own awareness, such as the five words "Ema" etc., which are clearly explained in the text. The second meaning is presenting the characteristics of the three ground-based wisdoms: self-aware wisdom is the expanse of the body, the essence of the dharmakaya's self-pure wisdom is pure from the beginning. Emptiness, insubstantial wisdom, clear space, the three wisdoms of spontaneous accomplishment of various plays, the true wisdom