English
Since there are various ways of establishing things, one should not be attached to a single Buddhist term. However, even here, from the perspective of a fully enlightened Buddha, from the initial generation of the part of liberation to the attainment of the ultimate state, it is only one lifetime because it is not interrupted by death. In general, for the body, not only are there two types of maturing bodies, earlier and later, but also various changes in which the body becomes better and better. However, the maturing flesh and blood body is transformed without the lineage being interrupted, and it is not abandoned in the manner of being left behind. Moreover, since a second maturing body is not newly taken, it is said to be a single body. Ultimately, the body of wisdom is the innate body. When the maturing body is exhausted, it is merely seeing it clearly, and it is not merely taking a new body. Moreover, the body of wisdom is not the body itself, so it is not the basis for establishing one or many bodies. Some people, although they have attained the manifestation of the Buddha's wisdom, believe that the impure body has not been transformed, or that this flesh and blood body is the body of wisdom, etc. These are all driven by ignorance and are prohibited by the great tantric commentaries. However, the elaboration of refutation and establishment will not be discussed here. The so-called near path and swift path are special, and nowadays some people, in order to please the ignorant, say many profound things such as "liberation through mere understanding, liberation through mere hearing," etc., which only strengthens the power of words. Thinking that the mind rises to the sky, and now there is no need to wear a skull, merely not taking rebirth is said to be the meaning of attaining Buddhahood, etc. These are foolish words and not even worthy of scholarly research. Therefore, Buddhahood cannot be attained solely through the path of Hearers and Solitary Realizers. Moreover, the Perfection Vehicle requires three countless eons, and the lower tantras also speak of eight eons, three eons, and sixteen lifetimes, etc., which are long paths. And achieving Buddhahood in one lifetime is not taught in the generation stage of the Unsurpassed Path. Therefore, only the Completion Stage Vajra Yoga is the near path and swift path. In other tantric kings, it is hidden and concealed with vajra words.
Chinese
其意义是：至高无上的最初佛陀在时轮中未曾隐瞒而明显地开示，指的是：关于各续部的根本续，有以根本续和释续二者区分的根本续，以及以根本续和略续二者区分的根本续两种。这里以后者为准，即《密集金刚》的根本续广本二万五千颂，《金刚怖畏》的广续《瑜伽随觉》三万六千颂，《幻化网》六万颂，《喜金刚》五十万颂，《胜乐轮显明句》十万颂等根本续广本中，此金刚瑜伽未曾隐瞒而广大明显地开示。然而，这些都位于香巴拉等金刚殊胜之地，或勇士空行，或天龙大力者之处，并非在此赡部洲南方为人们共同受用的地方。暂时舍弃广本而以略续为准，即《秘密集会》四千颂，《胜乐轮》五十一品，《喜金刚》第二品等在印度和西藏等赡部洲南方各地流传的略续中，第四灌顶之义，此金刚瑜伽，以金刚之语加以扩展并隐藏。而时轮，如根本续广本《至高无上的最初佛陀》一万二千颂中明显而广大地开示一样，在时轮略续中也未曾隐瞒而明显地开示，因此与其他的略续不同。大手印瑜伽六支合修，或称深道金刚瑜伽，其中“大手印”一词，在传承经典中也有多种解释，汉藏两地的传统各异，从自身理解出发的观点也很多，作为论证的说法也很多，但其他都不符合此处的意义。这里是指无上瑜伽部的道中，圆满次第的大手印，对此也有很多观点，无法一一叙述。此处是指吉祥时轮和心
English
Its meaning is: The Supreme Primordial Buddha clearly revealed without concealing in the Kalachakra, which refers to: Regarding the root tantras of each tantra class, there are root tantras distinguished by the two, root tantra and explanatory tantra, and root tantras distinguished by the two, root tantra and abridged tantra. Here, taking the latter as the standard, namely, the extensive root tantra of Guhyasamaja, twenty-five thousand verses, the extensive tantra of Vajrabhairava, Yoga Subsequent Awareness, thirty-six thousand verses, the Illusion Network, sixty thousand verses, the Hevajra, five hundred thousand verses, the Abhidhanottara-tantra of Chakrasamvara, one hundred thousand verses, etc., in these extensive root tantras, this Vajra Yoga is extensively and clearly revealed without concealment. However, these are located in special Vajra places such as Shambhala, or in the abodes of heroes and dakinis, or powerful gods and nagas, not in a place commonly used by people in this southern Jambudvipa. Temporarily abandoning the extensive tantras and taking the abridged tantras as the standard, namely, the Guhyasamaja, four thousand verses, the Chakrasamvara, fifty-one chapters, the Hevajra, second chapter, etc., which are prevalent in various places in southern Jambudvipa such as India and Tibet, in these abridged tantras, the meaning of the fourth empowerment, this Vajra Yoga, is expanded and concealed with Vajra words. As for the Kalachakra, just as it is clearly and extensively revealed in the extensive root tantra, The Supreme Primordial Buddha, twelve thousand verses, it is also clearly revealed without concealment in the abridged tantra of the Kalachakra, therefore it is different from other abridged tantras. The Mahamudra Yoga, the sixfold union, or the Profound Path Vajra Yoga, in which the term "Mahamudra" is explained in various ways in the transmission scriptures, and the traditions of Han and Tibet are different, and there are many views derived from one's own understanding, and there are many statements that are regarded as arguments, but others do not conform to the meaning here. Here, it refers to the Mahamudra of the Completion Stage among the paths of the Unsurpassed Yoga Tantra, and there are many views on this, which cannot be described one by one. Here, it refers to the glorious Kalachakra and mind.
Chinese
根据《释地论》三篇的观点，从无分别无相的次第中，将空色大印的修习作为道的根本。如果按照其他的三个手印，则是事业手印和智慧手印两种，或者按照四种手印，则是事业手印、法手印和誓言手印。这三种手印的道，无论何时何地适合，都是为了提升真实道的效力，或者为了引导道的方向而结合的。此时，虽然需要详细了解大手印的体系，但考虑到不需要向他人解释，所以就省略了。此外，这又是所有如来的总集，是法性胜义谛的佛陀金刚持大尊的金刚身相的显现，是体验金刚语，并通过融入金刚意和智慧金刚，使修行者证悟原始四金刚的方法，因此被称为金刚瑜伽。而且，这是现证道，而不仅仅是意乐道。其他与有相相关的密咒道，虽然总体上不甚深，例如引导智慧等，并且从方便的角度来说，也比下部乘更为甚深，但是与现证道金刚瑜伽相比，它们并不甚深。因为首先产生体验也非常缓慢，并且依赖于内外戏论，即使长期习惯，也无法与最终的果位结合，最终仍然需要进入金刚瑜伽等。因此，其他的道不甚深，而此道最为甚深，所以被称为甚深道。为了阐释这个甚深法，在印度等地被称为上师的口诀，或者口传教授，或者称为唯一真实布施，也被称为上师的口头教诲，虽然没有“引导”这个词，但在藏地却被称为“引导”。这也是圣者们所创造的术语，并且与意义非常相符，因为这是引导至解脱道的方法。这又有四个意义：引导什么？引导适合的金刚弟子的心。
English
According to the view of the three commentaries on the "Explanation of the Ground," from the stage of non-conceptual and signless, the practice of the empty-form Mahamudra itself is taken as the foundation of the path. According to the other three mudras, there are two: the karma mudra and the wisdom mudra; or according to the four, there are the karma mudra, dharma mudra, and samaya mudra. Whichever of these three mudra paths is appropriate at any given time, it is combined to enhance the effectiveness of the actual path, or to guide the direction of the path. In this context, although it is necessary to understand the detailed system of Mahamudra, it is omitted considering that it does not need to be explained to others. Furthermore, this is the general form of all Tathagatas, the Dharma-nature ultimate Buddha, the great Vajradhara, seeing the aspect of the Vajra body, experiencing the Vajra speech, and through entering into the Vajra mind and wisdom Vajra, it is the method by which the practitioner realizes the four primordial Vajras. Therefore, it is called Vajra Yoga. Moreover, this is the path of direct realization, not just the path of aspiration. Other mantra paths related to object-oriented practices, although generally not very profound, such as guiding wisdom, and although they are also established as being very profound from the perspective of skillful means compared to the lower vehicles, they are not as profound when compared to this Vajra Yoga, which is the path of direct realization. This is because the initial arising of experience is very slow, and it relies on inner and outer elaborations, and even if one becomes accustomed to it for a long time, one cannot connect it to the ultimate result, and one must eventually enter this Vajra Yoga again. Therefore, other paths are not profound, but this path is established as the most profound, so it is called the Profound Path. In order to explain this profound Dharma, in India and other places, it is called the oral instruction of the holy Guru, or the oral teaching, or it is called the giving of the only reality, and it is also known as the oral instruction of the supreme Guru. Although there is no term "guidance," in Tibet it is known as "guidance." This is also a term created by holy beings, and it is very consistent with the meaning, because it is the method of guiding to the path of liberation. This has four meanings: What is being guided? The mind of the appropriate Vajra disciple.
Chinese
引导。引导到哪里呢？引导到具足四身五智的圆满佛陀的境地。由谁引导呢？由圣洁的上师引导。而且，从续部中讲述了无量上师的特征，但生起圆满次第智慧的助缘是，从续部之王中说：“谁的意和口中安住着佛陀的面容，他就是具德上师。” 这句话在任何情况下都是必需的，不可或缺的。其他特征具足了固然好，不具足，这个也一定是需要的。它的意思就是，佛陀的面容是指佛陀生起之门，也就是金刚瑜伽双运之道。像这样在心中生起，因此安住在意续中，安住在口中，为了将这个甚深法安立在弟子的心续中，善于说法。这样，就通达六支诀窍，具有摄受弟子的特殊慈爱，并且具足修持此道的无谬经验证悟。经验证悟中，如果能得到全部六个次第，那自然不必说，但现在很难得到。中等来说，需要首先圆满获得善妙的证悟，中间具有随顺善妙证悟的证悟。小等来说，也要获得无倒的收摄次第，并且具有相应的禅定经验。如果具有这些，就是此道的根本已经建立，之后稍微欠缺也可以。
English
It guides. Where does it guide? It guides to the state of the perfect Buddha who possesses the four bodies and five wisdoms. Who guides? The holy guru guides. Moreover, although countless qualities of the guru are taught in the tantras, the condition for generating the wisdom of the completion stage is: From the King of Tantras, it says, "Whoever's mind and mouth abide the face of the Buddha, that is the glorious guru." This statement is indispensable in every way. It is good if other qualities are complete, but even if they are not, this is definitely necessary. Its meaning is that the face of the Buddha refers to the door through which the Buddha arises, which is the path of Vajra Yoga union. Like that, it arises in the mind, therefore it abides in the mind stream, and abides in the mouth, in order to establish this profound Dharma in the disciple's mind stream, being skilled in teaching the Dharma. In this way, one is proficient in the instructions of the six branches, possesses special love for taking care of disciples, and possesses both unerring experience and realization of meditating on this path. In terms of experience and realization, it goes without saying that it would be best to attain all six stages, but that is difficult to find now. In the middle level, one must first have a complete realization of virtue, and in between, have a realization that is in accordance with virtue. In the small level, one must also have attained the retraction stage without inversion, and have some experience of meditation. If one has these, then the root of this path is established, so it is okay even if it is a little lacking later on.