Chinese
如此修习之时，安住于自性之坛城和生起三摩地之坛城，彼即修习自显光明之坛城，乃是智慧圆满之次第，自然成就大智慧之坛城，故能由上而上完全显现功德。 特别是当自显现转为五种姓之刹土时，内外一切脉轮处，皆为智慧之自性，如理智之庄严般，无余显现诸本尊之坛城，以百千等功德而庄严。 之后，当彼等之执着全部耗尽时，则地与道之自性，本来清净之法性，亦将穷尽。 第三，果：乃是圆满受用之坛城，与法身之坛城无二无别地结合，由此，无余生起大任运成就之悲悯化身坛城，依此威力，十方四时六道世界之无余坛城，皆成为调伏之主，显现为六能仁等之自性，以幻化般之众生坛城，从轮回大海中救度，事业圆满，随应所化而显现，然显现之时，即救度应被救度之有情自相，以及救度之化身，皆非真实存在，以如是之方式，调伏对象与调伏者之坛城，如影像与化身般行持。 如是亦于《幻化网》中云： 众生如幻之相， 菩提亦如幻。 譬如幻师等， 于石女等念咒， 善妙所作之色相， 串习之力若击中， 四足等之色相， 于执着心前显现。 如是福德智慧中， 所生之聚所分之心， 于众有情之意念中， 显现无上菩提。 如是说。 第三，总结意义：一切法本初即是身与智。
English
When meditating in this way, by abiding in the mandala of self-nature and the mandala of generating samadhi, that is, meditating on the mandala of self-appearing luminosity, it is the stage of perfect wisdom, naturally accomplishing the mandala of great wisdom, thus fully manifesting the qualities from higher to higher. Especially when the self-appearance transforms into the realm of the five families, in all the inner and outer nadi-chakras, all are the nature of wisdom, like the adornment of intelligence, without remainder manifesting the mandalas of all the deities, adorned with hundreds of thousands of qualities. After that, when all attachments to them are exhausted, then the nature of ground and path, the Dharma-nature of original purity, will also be exhausted. Third, the result: is the Sambhogakaya mandala, inseparably united with the Dharmakaya mandala, from which, without remainder, arises the great spontaneously accomplished Nirmanakaya mandala of compassion, by this power, the unimpeded mandalas of the ten directions, four times, and six realms of the world, all become the lords of taming, appearing as the nature of the six Thubpas (Buddhas), with the illusory-like mandala of sentient beings, liberating from the great ocean of samsara, the activity is perfect, appearing according to what needs to be tamed, but at the time of appearance, that is, liberating the self-nature of sentient beings to be liberated, and the Nirmanakaya that liberates, are not truly existent, in this way, the mandala of the object of taming and the tamer, act like images and emanations. As it is also said in the Mayajala: The appearance of sentient beings is like illusion, Even Bodhi is like illusion. For example, illusionists, Recite mantras on stone women and so on, The well-made forms, If struck by the force of habit, The forms of four-legged beings and so on, Appear before the clinging mind. Likewise, from merit and wisdom, The mind divided by the aggregates that arise, In the minds of all sentient beings, Manifests the unsurpassed Bodhi. Thus it is said. Third, summarizing the meaning: All dharmas are originally body and wisdom.
Chinese
于地圆满坛城中安住，如是知晓之听闻，及其义以心分析之思维，以及于彼之上修习之自性，生起方便与智慧圆满次第，以平等结合之义所成办之果，自生之智慧，为调伏对境，以大悲周遍示现之事业，及具任运成就而获得也。如是之圆满殊胜之法，乃诸佛皆承诺为不欺之法，且道生圆二次无别而修，故不超脱以果证得佛陀之自性，乃胜义谛之最上开示。其次，彼胜于其他之理，分三：首先，是修行者之伟大：瑜伽士任何，仅对此乘生起信心，亦为十方诸佛所有坛城，一切各自所住之方与时，无余一切时与一切相，所有大密义之坛城，无余一切皆已亲近于自续，即速疾获得之自性，是为稀有秘密之近子，当如是作意。譬如转轮圣王虽有千子，然具相者则视为殊胜之子，如是声闻缘觉及安住于因位之菩萨等，非为近子。因彼等未将佛之密意，自性秘密心髓，作为听闻等之行境故。其次，是修法道之伟大，分四：首先，是道之果之伟大：时之长久，如佛刹土之微尘数，于众多因之乘中精勤修习，并于彼等之中长期安住且精进。以密咒乘之门，内外坛城无余一切皆已亲近修持，所有彼一切之义，所应成办之果，乃大密阿底瑜伽之乘，以成佛一事，一切皆依赖于此道之故。其次，诸佛
English
Abiding in the perfectly round mandala, thus, the hearing that knows, and the thinking that analyzes its meaning with the mind, and the nature of meditating on it, the generation of means and the order of perfect wisdom, the fruit accomplished by the meaning of equal union, the self-born wisdom, for the sake of taming beings, the activity shown by great compassion, and the spontaneous accomplishment are obtained. Such a perfect and excellent Dharma is the Dharma that all Buddhas have promised to be infallible, and because the path of generation and completion are practiced without distinction, it does not transcend the nature of attaining Buddhahood as a result, and it is the supreme teaching of the ultimate truth. Secondly, the reason why it is superior to others is divided into three: First, the greatness of the practitioner: Any yogi who only generates faith in this vehicle is also the mandala of all the Buddhas of the ten directions, all the directions and times in which they reside, all times and all aspects, all the mandalas of the great secret meaning, all without exception have approached their own lineage, that is, the nature of rapid attainment, is the close son of the rare secret, and should be regarded as such. For example, although a Chakravartin king has a thousand sons, the one with characteristics is regarded as a superior son, so the Shravakas, Pratyekabuddhas, and Bodhisattvas who abide in the causal position are not close sons. Because they have not made the Buddha's intention, the secret essence of nature, the object of practice such as hearing. Secondly, the greatness of the path of practice is divided into four: First, the greatness of the fruit of the path: The length of time, like the number of dust particles in the Buddha's land, diligently practice in the many causal vehicles, and stay in them for a long time and diligently. Through the gate of the mantra vehicle, all the inner and outer mandalas have been approached and practiced, and the fruit to be accomplished for the sake of all of them is the vehicle of the Great Secret Ati Yoga, because the attainment of Buddhahood depends on this path. Secondly, all the Buddhas
Tibetan
ན་གྱི་གཤེགས་ཤུལ་ཡིན་པར་བསྟན་པ་ནི། སྣྲེལ་གཞི་དང་སྟེང་འོག་ལ་སོགས་པའི་འཇིག༵་རྟེན༵་དྲུག༵་གི་ཕྱོག༵ས་བཅུ༵་ན༵་སྔར་འདས༵་པ་དང༵་ད༵་ལྟར༵་བྱུང༵་ནས་འགྲོ་བའི༵་དོན་མཛད་པ་ཡི༵་རྒྱལ༵་བ༵འི་དཀྱིལ༵་འཁོ༵ར་མ༵་ལུས༵་པ༵་ཐམས་ཅད་ཀྱང་ལམ་འདི་ལ་མངའ་བརྙེས༵་ནས༵་སྐུ༵་ལྔ༵་ལྷུན༵་གྱིས༵་རྫོག༵ས་ཏེ། དུས་གསུམ་གྱི་སངས་རྒྱས་ཐམས་ཅད་བགྲོད་ལམ་གཅིག་པུ་འདི་ལས་གཞན་མེད་པའི་ཕྱིར་རོ། །དེའང་རྒྱུའི་ཐེག་པས་བགྲོད་ཀྱང་འབྲས་བུའི་ཐེག་པར་འཇུག་དགོས་ཏེ། སངས་རྒྱས་འབྲས་བུའི་ཐེག་པ་ལས་འབྱུང་བའི་ཕྱིར་ཏེ། ཐེག་པ་གསུམ་གྱི་ངེས་འབྱུང་ལ། །ཐེག་པ་གཅིག་གི་འབྲས་བུར་གནས། །ཞེས་གསུངས་པས་འགྲུབ་བོ། ། གསུམ་པ་རྣལ་འབྱོར་པ་ཀུན་གྱི་ལམ་ཡིན་པར་བསྟན་པ་ནི། སྔར་དང་ད་ལྟར་བྱུང༵་བའི་རྣལ་འབྱོར་པ་ཀུན་དང༵་མ༵་འོང༵ས་པ་ན་འབྱུང་བའི་རིག་འཛིན་གྱི་རྣལ་འབྱོར་པ་ཐམ༵ས་ཅ༵ད་ཀུན༵་ལམ་འདི༵་ཡིས༵་ལྷུན༵་གྱིས༵་གྲུབ༵་པའི་རིག་འཛིན་སངས་རྒྱས་ཀྱི་ས་འགྲུབ༵་པར༵་འགྱུར༵་ཏེ། དུས་གསུམ་གྱི་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་ལམ་ལ་ཐ་དད་མེད་པའི་ཕྱིར་རོ། །རྣལ་འབྱོར་གྱི་རྒྱུད་ལས་ཀྱང༌། སྐུ་གསུང་ཐུགས་ཀྱི་རྡོ་རྗེ་ཆེ། །དུས་གསུམ་བཞུགས་པའི་སངས་རྒྱས་རྣམས། །རྡོ་རྗེ་གསང་སྔགས་མཐུ་ཡིས་ནི། །ཡེ་ཤེས་མཉམ་མེད་ཡང་དག་བརྙེས། །ཞེས་སོ། །བཞི་པ་རྒྱུའི་ཐེག་པ་ལས་ཁྱད་པར་འཕགས་པའི་ཚུལ་ནི། རྫོགས་པ་ཆེན་པོ་ཨ་ཏི་ཡོ་གའི་ཚུལ་འདི༵་ནི༵་ཐེག་པ་འོག་མ་ལ་མ་གྲགས་པའི་གསང༵་ཆེན༵་འབྲས་བུ་མངོན་དུ་བྱེད་ངེས༵་པ༵་ཡི༵་མན་ངག་ཚེ་འདི་ཉིད་ལ་འབྲ༵ས་བུའི༵་ངོ་བོ་ཡེ་ནས་སངས་རྒྱས་པའི་དཀྱིལ་འཁོར་ལམ༵་དུ༵་བྱས་པས་གཞན་ནས་བསྒྲུབ་མ་དགོས་པར་རང་ཆས་སུ་གྲུབ་པའི་སངས་རྒྱས་ཉེ་ལམ་འདིས་མངོན་དུ་གྱུར༵་པ༵་ཡིན༵་ཏེ། རྡོ་རྗེ་རྩེ་མོ་ལས། སོ་སོ་སྐྱེ་བོས་སངས་རྒྱས་ཉིད། །འགྲུབ་པར་འགྱུར་ཏེ་གཞན་དུ་མིན། །ཞེས་སོ། །གསུམ་པ་དེ་ལས་མཆོག་ཏུ་གྱུར་པའི་ལམ་གཞན་མེད་པར་བསྟན་པ་ནི། ཕྱོགས་བཅུ་དུས་བཞིའི་རྒྱལ༵་བ་སྔ་ཕྱིར་གཤེགས་ཤིང་ད་ལྟར་བཞུགས་པའི༵་དཀྱིལ༵་འཁོར༵་སྲས་དང་བཅས་པ་མ༵་ལུས༵་པ་ཐམས་ཅད་ལ༵་ཨ་ཏིའི་ཐེག་པ་ཡེ་གྲོལ་ལྷུན་གྱིས་རྫོགས་པ་འདི༵་ལ༵ས་གཞན་གྱི་ཉེ་ལམ༵་གས༵ང་བ༵འི་ངེས༵་དོན༵་ཅུང་ཟད་ཀྱང་མེད༵་དེ། དེ་བས་བཟང་པའི་ཆོས་གཞན་མེད་པའི་ཕྱིར་རོ། །གལ་ཏེ་ཡོད་ན་སངས་
Chinese
那显示是那的足迹是：如同绳索的基础和上下等六道世界的十方，过去、现在发生而利益有情的诸佛坛城，全部都从此道获得自在，五身任运成就。因为三世诸佛没有其他道路，只有这一条路。而且，即使以因的乘来行进，也必须进入果的乘，因为佛是从果的乘中产生的。三乘的定出离中，安住于一乘的果中。这样说就能成立。第三，显示是所有瑜伽士的道是：过去和现在出现的瑜伽士们，以及未来将出现的持明瑜伽士们，所有这些都将通过此道任运成就，成就持明佛的果位。因为三世诸佛的道没有差别。瑜伽续中也说：身语意的金刚大，三世安住的诸佛，以金刚密咒的力量，获得了无与伦比的真实智慧。如是说。第四，从因的乘中超胜的道理是：大圆满阿底瑜伽的这个法，是下部乘中没有宣说的甚深大秘密，是决定显现果的口诀，在此生中，以果的自性本来成佛的坛城作为道，不需要从其他地方修成，而是自性成就的成佛近道，由此得以显现。金刚顶中说：普通人也能成佛，能够成就，在其他地方则不能。如是说。第三，显示没有比这更殊胜的道是：十方四时的诸佛，过去、未来逝去和现在安住的坛城，以及所有的眷属，对于他们来说，没有比阿底瑜伽本来解脱任运自成的乘更近的道，没有丝毫秘密的真实意义。因为没有比这更好的法。如果还有比这更好，
English
That which shows it to be the footprints of that is: Like the base of a rope and the six realms of existence, such as above and below, in the ten directions, all the mandalas of the Victorious Ones who have passed in the past and who are now arising and benefiting beings, all of them have attained mastery on this path, and the five bodies are spontaneously perfected. Because all the Buddhas of the three times have no other path than this single path. Moreover, even if one proceeds by the vehicle of cause, one must enter the vehicle of result, because the Buddha arises from the vehicle of result. In the definite emergence of the three vehicles, one abides in the fruit of one vehicle. It is accomplished by saying so. Third, showing that it is the path of all yogis is: All the yogis who have appeared in the past and present, and all the vidyadhara yogis who will appear in the future, all of them will spontaneously accomplish the state of vidyadhara Buddha through this path. Because there is no difference in the path of all the Buddhas of the three times. It is also said in the Yoga Tantra: The great vajra of body, speech, and mind, the Buddhas who abide in the three times, by the power of the vajra secret mantra, have attained incomparable true wisdom. Thus it is said. Fourth, the way in which it surpasses the vehicle of cause is: This Dharma of the Great Perfection Ati Yoga is the great secret that is not proclaimed in the lower vehicles, it is the definitive instruction that definitely manifests the fruit, in this very life, the mandala of the nature of the fruit, which is originally enlightened, is made the path, so it does not need to be accomplished from elsewhere, but is the near path of Buddhahood that is spontaneously accomplished, and by this it is manifested. In the Vajra Peak it is said: Ordinary beings themselves become Buddhas, they are able to accomplish it, but not elsewhere. Thus it is said. Third, showing that there is no other path that is superior to it is: The Buddhas of the ten directions and four times, the mandalas that have passed in the past and future and are now abiding, and all the retinues, for them, there is no closer path than this Ati Yoga, the spontaneously perfected vehicle of original liberation, there is not even a little bit of the true meaning of the secret. Because there is no other Dharma better than that. If there is something better than that,