English
Now, and the minds of all Buddhas, are perfected on the basis with the inconceivable fruit of wisdom. In the intermediate stage of practice, by becoming accustomed to the Dharmata of non-duality of appearance and emptiness, relying on the Bodhicitta of relative and ultimate truth, the practice of the Completion Stage of bliss, clarity, and emptiness becomes a ripening cause. Fourth, the peg of radiating and gathering activity: This refers to the distinction of accomplishing supreme and common activities through the connection with the three—deity, mantra, and Dharmata. All that appears in the mandala of the vessel and essence deities is unwavering from the intention of the mind's Dharmata. Speech, the sound of the heart mantra, is transformed into the indestructible realm of sixty branches. Body, abiding in the forms of the nine peaceful postures and the nine wrathful dances. From the heart's mantra garland, immeasurable masses of light and rays radiate, white and shimmering, yellow and oily, red and bright, green and dark, blue and clear. The Buddhas of the three times and ten directions, together with their retinues, abide in the form of the mandala wheel, without the distinction of object of offering and the one offering, offering with the joy of illusion, satisfied with the taste of great bliss-emptiness wisdom. In the appearance of self-appearing wisdom, even the name of Samsara is not found, yet, in the appearance of other-appearing mind, the illusory realms of beings where object, meaning, and body are joined with A, the abodes of the six realms of Samsara, are as numerous as inconceivable. All of them, touched by the skillful rays of light, all aspects of delusion and ignorance are instantly awakened, all bodies become deity bodies, all speech becomes heart mantras, all minds become the intention of the Dharmakaya, without change, they become Buddhas, realizing that even the name of existence is not found. This is mainly achieving the supreme Siddhi, the yogi who spontaneously accomplishes both aims. Furthermore, the actions of these rays of light, temporarily, are white for pacifying, yellow for increasing, red for magnetizing, and green for subjugating activities. By transforming the aim of radiating and gathering and the arrow of activity, the common eight Siddhis and so forth are accomplished. This, in the stage of falling into Samsara, purifies and cleanses all aspects of the actions of body, speech, and mind. Above, in the stage of pure Buddhahood, all forms of body, speech, and mind
Chinese
所有事业不可思议的果实在基础上圆满。中间在修持的阶段，自然成就二利的事业。在清净作为的道上修习，于圆满次第的阶段，对于身语意的作为，依仗有相共道，以及无相智慧的证悟，显现光明的光明瑜伽，将轮回涅槃修持为光身的成熟之法。如是说：基础、道、果不异，双运是成佛之道。从最初就没有多，唯一一味中果圆满。这显示了什么呢？见解不变是基础，修是道。本尊和咒语是行，行为是力量。事业殊胜共同果所在，从最初就是双运道。如是说。如此，不变的钉是见解，所以是基础。三摩地本尊的钉是修。心髓咒语的钉也是修，以力量是行，所以那两个是道。收放缘起的钉是成就殊胜共同的悉地，从现在起做佛的事业的果，如是四命钉，或者见修果，或者基础道果，无论是哪个，也不要看作是各异的、分离的、轮流的、次第的，从最初就没有一和多，必须了知为无别双运。如此，不变的证悟是法性清净大平等性的界中，本来成佛的自力，在世俗金刚界的坛城中自现的生圆双运的体性中，将声空咒语的自声转为任何，修习收放事业的游舞，诸佛的身语意大智慧，在无有作为戏论中，自然成就二利而安住的果，从现在起作为道的金刚乘或者果乘，如是说。而且，基础见解是智慧的轮，了悟轮回涅槃平等性，从而掌控轮回寂灭二者的命脉。道修是本尊咒语的轮，方便智慧双运，从而自在生起次第和圆满次第二者的命脉。果
English
All activities, the inconceivable fruit, are perfected on the ground. In the intermediate stage of practice, the activity of spontaneously accomplishing the two benefits. Having trained on the path of pure action, in the stage of the completion phase, in relation to the activities of body, speech, and mind, the path of commonality with signs, and the realization of signless wisdom, the yoga of manifest luminosity, transforming appearance and existence into a light body, goes to maturation. That is, it is said: Ground, path, and fruit are not different. Union is the path of the Buddhas. From the very beginning, there is no multiplicity. In the single taste, the fruit is perfected. What does this show? The unchanging view is the ground, meditation is the path. The deity and mantra are action, and behavior is power. Where the supreme and common fruit resides, from the very beginning, it is called the path of union. It is said. Thus, the unchanging nail is the view, so it is the ground. The nail of Samadhi deity is meditation. The nail of the heart essence mantra is also meditation, and with power it is action, so those two are the path. The nail of emanation and absorption is the fruit of accomplishing supreme and common siddhis, and doing the work of the Buddhas from now on. Thus, the four life-force nails, or view, meditation, action, and fruit, or ground, path, and fruit, whichever they are, should not be seen as different, separate, alternating, or sequential. From the very beginning, without one or many, it is necessary to know them as inseparable union. Thus, the unchanging realization is in the realm of the nature of phenomena, the great purity and equality, the self-power of being enlightened from the beginning, in the nature of the union of generation and completion that self-arises in the mandala of the conventional Vajra realm, transforming the self-sound of sound-emptiness mantra into anything, training in the play of emanation and absorption activities, the great wisdom of the body, speech, and mind of the Buddhas, in the absence of action and elaboration, the fruit of spontaneously accomplishing the two benefits and abiding, from now on, the Vajrayana or the Fruit Vehicle that makes the path, is said. Moreover, the ground view is the wheel of wisdom, realizing the equality of samsara and nirvana, thereby controlling the life force of both samsara and peace. The path meditation is the wheel of deity and mantra, the union of skillful means and wisdom, thereby having self-mastery over the life force of both the generation stage and the completion stage. The fruit
Chinese
以不费力、法性自然之轮，二利任运成就之行，获得不可思议大方便之命自在。譬如罗睺之口抓住天空之月，水中所有之月亦皆被抓住一般，知晓四命根钉之口诀，则能一时领受不可思议之显密经续之意趣，故而每一个都具有关键之差别。首先，以意不变之钉：知晓轮涅平等，故而舍取从根本上清净之关键。知晓味平等性空，故而破除实执实有之关键。知晓显空双运，故而同时圆满二资粮之关键。确定见解之要点，故而不堕入生圆次第分离之关键。不离意之状态，故而能将见解落实于修持之关键。从傲慢之神执中解脱，故而避免生起次第之歧途之关键。显有自显而圆满，故而无自他二取之关键。证悟本解脱、基圆满，故而无五毒之歧途之关键。获得法身之意，故而三身于自身圆满之关键。知晓基果味一，故而无需道之勤作之关键。修持落实于果，故而不从他处寻觅佛陀之关键。果融入于基，故而解脱对所得之执着之关键。法性界中唯一，故而清净对誓言与智慧之执着之关键。证悟百部之主宰，故而修持一尊即成就一切之关键。获得殊胜成就，故而二利任运成就之关键。超越好坏舍取，故而不依赖洁净之行为之关键。知晓无作任运成就，故而无需仪轨之次第之关键。清净对宗派之执着，故而到达乘之顶峰之关键，此乃十八大关键，且仍具有诸多关键，故而此乃命之命，亦是其他三命之命，以此守护，故而首先确立为不可或缺。其次，以生起次第本尊之钉：显现分明为本尊，故而不堕入偏执于空性之关键。将世俗作为道用，故而双运二谛之关键。以事物之扼要结合，故而舍弃平凡之实执之关键。
English
By the effortless wheel of Dharma nature, the conduct of spontaneously accomplishing the two benefits, one gains mastery over the life of inconceivable great means. For example, just as when Rahu's mouth seizes the moon in the sky, all the moons in the water are also seized, similarly, by knowing one instruction of the four life-binding nails, one experiences the meaning of the inconceivable Sutras and Tantras at once, so each one has many distinctions of key points. First, with the nail of unchanging intention: Knowing samsara and nirvana as equal, the key point is that abandoning and adopting are purified from the ground. Knowing that all tastes are equal in emptiness, the key point is that grasping at reality and clinging to truth are destroyed. Knowing appearance and emptiness as inseparable, the key point is that the two accumulations are perfected simultaneously. Having grasped the calculation of the view, the key point is that generation and completion do not become separate. Not moving from the state of intention, the key point is that meditation is accomplished on top of the view. Being liberated from attachment to the extraordinary deity, the key point is that the pitfalls of the generation stage are avoided. All phenomena are perfected as the ground, the key point is that there is no grasping of self and other. Realizing primordial liberation and the ground of perfection, the key point is that there are no pitfalls of the five poisons. Having attained the intention of the Dharmakaya, the key point is that the three bodies are perfected in oneself. Knowing the ground and result as one taste, the key point is that there is no need for effort in the path. Meditation is accomplished as the result, the key point is that enlightenment is not sought from elsewhere. The result is coiled in the ground, the key point is that attachment to what is to be obtained is liberated. Being one in the expanse of Dharma nature, the key point is that the grasping of samaya and wisdom is purified. Realizing the master of the hundred families, the key point is that by accomplishing one deity, all are accomplished. Having attained the supreme accomplishment, the key point is that the two benefits are spontaneously accomplished. Transcending good and bad, abandoning and adopting, the key point is that one does not rely on pure conduct. Knowing that there is no doing and that it is primordially accomplished, the key point is that there is no need for the order of rituals. Purifying the grasping of philosophical tenets, the key point is that one has reached the peak of the vehicle. These are the eighteen great key points, and since there are still many more, this is the life of life, and also the life of the other three lives, and since it is protected by this, it is first established as indispensable. Secondly, with the nail of the deity of the generation stage: Manifesting appearance clearly as the deity, the key point is that one does not fall into one-sided emptiness. Using conventional truth as the path, the key point is that the two truths are united. Combining the essence of things, the key point is that ordinary clinging to truth is abandoned.
Chinese
仪轨支分圆满，是圆满大福德资粮的关键。身之形相明晰，是成为色身近因的关键。与果位的安住方式相符，是三身任运成就的关键，此为六种关键。第三，关于心咒的钉橛，以语金刚作为道用，是清净语障的关键。观修三重菩萨，是三门同时解脱的关键。专注观想咒鬘，是断除庸常分别念的关键。如月亮星鬘般念诵，是安住于自性的等持的关键。如火轮般念诵，是生起乐空智慧的关键。如蜂巢般念诵，是音声解脱为咒语的关键。从心要命根处念诵，是获得本尊加持的关键。语之能力增长，是所说皆转为利他的关键。明咒的真实语成就，是所发愿皆成就的关键。能自在诸佛之语，是显有世间神鬼皆如教奉行的关键，此为十种关键。第四，关于勾摄事业的钉橛，以殊胜成就来成就，是共同成就自然生起的关键。转变观想的箭锋，是不依赖其他事业法的关键。事业圆满究竟，是无勤任运成办利他的关键。利他事业任运成就，是成就佛陀事业的关键。以菩提心的力量牵引，是不堕入下劣乘的关键。所化成熟解脱，是持有传承的关键，此为六种关键。如是，四根本具有四十种关键的特殊之处。因此，所有密咒金刚乘道的关键都汇集于此。不具备此等关键的道，必定如同死尸一般，因此称为命根总持四钉。也是将一切二取之分，总摄为二无大智慧的钉橛。因此，具备如是命根总持四钉诀窍的生起次第，是清净的咒道。与此相反，不了解所调伏之基和能调伏之法的关系，不具备诀窍，不具备无执的见解和慈悲心，因为与大乘相违，所以不是密咒之道。