English
Because of the many statements about the five clairvoyances, those with the five clairvoyances or more are suitable to comment on the tantras. From the attainment of the supreme, unchanging wisdom, it is said that the eighth ground possesses the five clairvoyances, and by implication, the twelfth ground possesses the six clairvoyances. These twelve grounds are also the twelve grounds of samadhi. Thus, because it arises from the nature of unchanging great bliss wisdom, possessing the five clairvoyances, one is able to independently interpret the meaning of the tantras. Moreover, those that are higher and higher in the inner categories are the best. Something like the Three Sections of Mind Commentary is the ultimate interpretation of the intent of the tantras. The eighth ground is the purification of the throat chakra by unchanging bliss, therefore it is intended to unerringly distinguish the meaning of the vajra words. Therefore, if the three kinds of tantra commentaries are done by those who have attained the five clairvoyances, only unerring explanations will arise, so it should be done for the benefit of oneself and others. Other ordinary individuals, no matter how learned, if they apply it on their own, there will be the fault of distorting the meaning of the tantras, therefore it will harm both natures, so it should not be done. Some also say that one should not make commentaries that are on par with the tantras, etc., but these are nonsense, because it is impossible for ordinary individuals to do that, and the Mind Commentaries, etc., are not on par with the tantras themselves. Again, one might think, then is the eighth ground of samadhi not the state of an ordinary individual? This is because this ground is very close to the noble ground, and in general, those on the Mahayana path of joining, although they abide on the ordinary ground of the Mahayana path itself, because they possess qualities that are far superior to the noble ones of the Hearers and Solitary Realizers, there are many occasions when they are categorized as noble in general. The five clairvoyances are: the divine eye, the divine ear, knowing the minds of others, remembering past lives, and the clairvoyance of miraculous powers. The six extremes include: direct meaning, hidden meaning, interpretable meaning, definitive meaning, literal meaning, and non-literal meaning, which are also explained as six. In general, the meaning of the tantras also needs to be explained by these six extremes, but {therefore the six extremes here are, the appearance of the word "ษฏฺโกฏิ" (ṣaṭkoṭi), which are the six places.
Chinese
，即是正文所要表达的意义所在，是执持所要表达意义的基础。如果依靠这些表达的六种方式，就能毫不颠倒地理解续部的意义。因此，这是为了理解十一种灌顶的意义而展示的第一道方便之门。第二是：金刚瑜伽四种，圆满菩提四种，蕴界处六族等。这是说，伟大的金刚持，如来清净道的意义之手印就是这些。例如，无常、痛苦、无我三者，如同如来所开示的手印一样。其中，金刚瑜伽四种是：身金刚形之瑜伽，语金刚咒之瑜伽，意金刚法之瑜伽，以及智慧金刚清净之瑜伽。这些也应从空性的角度，与四种解脱门相结合；从大悲的角度，与四无量心相结合。形的瑜伽是无为，咒的瑜伽是无愿，法的瑜伽是无相，清净的瑜伽是解脱门空性。同样，形是舍，咒是喜，法是慈，清净的瑜伽是无量悲。这样，金刚瑜伽四种，总摄道和果，都是空性大悲的自性，是乐空不二的本性。其中，形是空色大印的自性，道时是随念的支分，果时是化身。咒的瑜伽是语风不坏之声的止息，道时是命勤的支分，果时是报身。法的瑜伽是缘空性的智慧，道时是缘空性而生起的忆念支分，果时是法身。清净的瑜伽是不变的大乐，道时是等持的支分，果时是俱生身。同样，解脱之门无为是：
English
, which is the place of the meaning to be expressed in the text, the basis for holding the meaning to be expressed. If one relies on these six modes of expression, one will understand the meaning of the tantra without inversion. Therefore, this is the first door of means shown to understand the meaning of the eleven empowerments. The second is: the four Vajra Yogas, the four perfect Bodhis, the six families of skandhas, dhatus, and ayatanas. This means that the mudras of the meaning of the perfectly pure path of the Tathagatas, the great Vajradhara, are these. For example, the three of impermanence, suffering, and no-self are like the mudras taught by the Tathagatas. Among these, the four Vajra Yogas are: the Yoga of the Vajra Form of the Body, the Yoga of the Vajra Mantra of Speech, the Yoga of the Vajra Dharma of Mind, and the Yoga of the Wisdom Vajra of Purity. These should also be combined with the four doors of liberation from the side of emptiness, and with the four immeasurables from the side of great compassion. The Yoga of Form is unconditioned, the Yoga of Mantra is without aspiration, the Yoga of Dharma is without characteristics, and the Yoga of Purity is the door of liberation, emptiness. Similarly, Form is equanimity, Mantra is joy, Dharma is loving-kindness, and the Yoga of Purity is immeasurable compassion. Thus, the four Vajra Yogas, all of which are included in the path and the fruit, are the nature of emptiness and compassion, the very nature of non-duality of bliss and emptiness. Among these, Form is the nature of the Great Seal of empty form, in the time of the path it is a limb of recollection, and in the time of the fruit it is the Nirmanakaya. The Yoga of Mantra is the cessation of the indestructible sound of speech and wind, in the time of the path it is a limb of life-sustaining, and in the time of the fruit it is the Sambhogakaya. The Yoga of Dharma is the wisdom that focuses on emptiness, in the time of the path it is a limb of remembrance that focuses on the dissolving into emptiness, and in the time of the fruit it is the Dharmakaya. The Yoga of Purity is the great unchanging bliss, in the time of the path it is a limb of samadhi, and in the time of the fruit it is the Sahajakaya. Similarly, the door of liberation, the unconditioned, is:
Chinese
空性色相大手印即是实相，无愿是证悟语言的自性不可言说，此时一切不可摧毁之声，是因为普遍分别之因的风息止息的缘故。无相是俱生之乐，因为乐而止息分别念的缘故，并且唯有乐本身之外，不再有其他分别念的对境，无从寻觅造作的相的缘故。空性是色相和乐无别之双运的智慧，因为所取和能取二者空性一切法的缘故。同样，具有特点的不分别之智慧是舍，单调之气的止息是不减损乐的缘故，修持欢喜和乐之瑜伽是慈爱，断除红白三气之痛苦是悲悯。如是，在《吉祥无垢光》中说：智慧空性以智慧，善妙清净不变异，心是无相以智慧，善妙无二法自性，语是无愿以智慧，清净密咒难思音，何者身前未和合，以智慧净无垢染，形相乃具神通者。如是说，基位时的四金刚清净的道和果是空性方面的四解脱直接宣说，这四者和结合的因——四无量乐也以意义而包含，在《义理总集》中也是四种解说。如是，四金刚的道和果是灌顶之义，是善逝的道清净且圆满。四圆满菩提是：一刹那间现前圆满菩提，以二十相现前圆满菩提，以五相现前圆满菩提，以幻化网现前圆满菩提。一刹那是智慧金刚，五相是意金刚，二十相是语金刚，幻化网是身金刚。安住于实相自性大乐之中，以及修道时二万一千六百气息止息之乐的刹那不断绝且形态不变异。
English
Emptiness and form, the Great Seal itself is reality. Absence of aspiration is the realization that the nature of speech is inexpressible. At this time, all indestructible sounds are because the wind, the cause of universal conceptualization, has ceased. Absence of characteristics is the co-emergent bliss, because bliss ceases discursive thoughts, and other than bliss itself, there is no other object of discursive thoughts, and the characteristics of fabrication cannot be found. Emptiness is the wisdom of union, in which form and bliss are inseparable, because both the apprehended and the apprehender are empty of all dharmas. Similarly, the wisdom of non-discrimination, which has special characteristics, is equanimity. The cessation of monotonous breath is because it does not diminish bliss. The yoga of cultivating joy and bliss is loving-kindness, and the cessation of the suffering of the three red and white breaths is compassion. Thus, in the Glorious Stainless Light, it is said: Wisdom emptiness with wisdom, perfectly pure, completely pure, unchanging. Mind is without characteristics, with wisdom, perfectly pure, non-dual Dharma nature. Speech is without aspiration, with wisdom, pure mantra, inconceivable sound. Whoever's body was not previously assembled, purified by wisdom, without defilement, the form is one who travels with miraculous powers. Thus it is said that the path and fruit of the four vajras of the ground state are directly taught as the four liberations in terms of emptiness, and these four and the cause of union—the four immeasurable joys—are also included in meaning, and in the Compendium of Meaning, there are also four explanations. Thus, the path and fruit of the four vajras are the meaning of empowerment, the path of the Sugata is pure and complete. The four complete enlightenments are: manifest complete enlightenment in a single moment, manifest complete enlightenment with twenty aspects, manifest complete enlightenment with five aspects, and manifest complete enlightenment with the net of illusion. One moment is wisdom vajra, five aspects are mind vajra, twenty aspects are speech vajra, and the net of illusion is body vajra. Abiding in the great bliss of the nature of reality, and the moments of bliss when 21,600 breaths cease during the practice of the path are continuous and unchanging.
Chinese
并且，由于刹那也安住于同一自性，因此，不变的无垢之乐，乃是于一刹那间现前圆满菩提。由于法性五界之精华安住于五智之自性中，以及如来五尊焚烧等等之次第，于道位时，亦令五蕴与五界清净为自性空性与乐空双运之故，追念瑜伽等拙火是，以五种相而菩提。由于实相是二十空性之自性，并且以道修持，亦以五根、五境、五业缘、五作，总共二十，以拙火之智慧火焚毁，并以融乐加持，因此能了悟包含根境作用在内的一切，皆是自性空性之故，拙火之显现身，连同无坏之音声，乃是以二十种相而菩提。一切法之自性，胜义谛三有如幻化之显现，于道位时，亦令空性之影像，于无量器情一切皆得清净之故，并且空色是幻化无边之故，以幻化网而现前菩提。此外，法性俱生者，自第二刹那起即变异且不往，因此，俱生身是一刹那，并且是五智之自性之故，法身是五种相，以及根境作用清净空性，与二十之作用之故，报身是二十种相，以及以种种幻化如幻术般利益有情之故，化身是以幻化网而菩提。如是，菩提四种相之道与果圆满者，乃是大金刚持之道极清净，以菩提四种相，亦能知晓续部之密意与灌顶之智慧极清净也。真实义摄略中，烟等十相小、中、大、大中大四者与四菩提结合者，是说与四金刚之近修依次结合之意。蕴界处
English
And, because the moments also abide in the same essence, therefore, the unchanging, stainless bliss is the complete enlightenment in a single moment. Because the essence of the five elements of Dharmata abides in the nature of the five wisdoms, and the order of burning the five Tathagatas, etc., even in the path stage, the five aggregates and five elements are purified into self-nature emptiness and bliss-emptiness union, therefore, the Tummo of recollection yoga, etc., is enlightenment with five aspects. Because the reality is the nature of twenty emptinesses, and also by practicing the path, also with the five senses, five objects, five karmic connections, and five actions, a total of twenty, burned by the wisdom fire of Tummo, and blessed by melting bliss, therefore, it is possible to realize that everything, including the root environment, is self-nature emptiness, the manifestation body of Tummo, together with the indestructible sound, is enlightenment with twenty aspects. The self-nature of all dharmas, the ultimate truth, the three existences are like illusory manifestations, and in the path stage, the image of emptiness also purifies all the containers and sentiments in the infinite, and because the empty form is infinitely illusory, it is manifested by the illusion net. In addition, the Dharmata co-emergent one, from the second moment onwards, changes and does not go, therefore, the co-emergent body is one moment, and because it is the self-nature of the five wisdoms, the Dharmakaya is five aspects, and the root environment action is pure emptiness, and the function of twenty, the Sambhogakaya is twenty aspects, and the various manifestations benefit sentient beings like illusions, the Nirmanakaya is enlightenment with the illusion net. Thus, the path and fruit of the four aspects of enlightenment are complete, which is the great Vajradhara's path is extremely pure, and with the four aspects of enlightenment, one can also know that the meaning of the tantra and the wisdom of empowerment are extremely pure. In the summary of the ultimate meaning, the ten signs of smoke, etc., small, medium, large, and large of large, combined with the four enlightenments, it is said that it means to combine with the near practice of the four vajras in order. Aggregates, realms, and sources