Chinese
阐述了仪轨，第五，阐述了依靠具恩上师而汇集殊胜方便之入门，第六，阐述了依靠消逝处之时的要点，从而超越了对法性见修行之忆念。此外，正文之要义在于表达赞颂并承诺宣说，其中包含两个要点：阐述了不相违背的依据，并通过对导师的特殊赞颂来阐述。如“众生摧毁无明聚，自生吉祥”等所阐述的那样。其中，众生是指：首先，进入三界是由于业之不净风所生，因此，现在身体存在期间也是依靠风来支撑而行进，之后也是通过风与心的联系而行进，因此称为众生。 诸是指天等。 此外，诸天因与傲慢相关的无明而迷惑，非天因与嫉妒相关的无明而迷惑，人类因与愤怒相关的因缘而迷惑。 旁生因愚痴而造作无明的因缘而迷惑，饿鬼因贪欲而造作无明的因缘而迷惑，地狱因嗔恨而造作因缘而迷惑。 如此，六道众生的无明以及相关的因缘之集合，是考虑到外在所化而摧毁的，因此自生之智慧自然显现，内外轮回涅槃皆不住留，故为吉祥。 续部是指伟大的秘密续部十七续之第六导师大金刚持，是上方众生的上师，特别是导师嘎饶多吉自己的上师，因此显现四生之身，汇集了随行者之意，并且与三世诸佛之教言宝藏三藏也不相违背，仅仅通过知晓或不舍弃要点就能获得解脱，此乃自解脱之根本法性。 心即存在、不存在、显现、不显现、空性、耗尽、消逝之要点，知晓便能解脱，无需习惯，当下即可解脱，无需学习，仅通过指示即可解脱。 自身的要点是：法性以前者为基础，以后者为目标，现在通过寻找对境而知晓。 如此，首先阐明了不相违背的依据。
English
The ritual is explained, and fifth, it explains how to gather the special entry of means by relying on the kind guru, and sixth, it explains how to transcend the contemplation of Dharmata by relying on the key points of the time of disappearance. Furthermore, the main point is to express praise and promise to explain, which contains two key points: it explains the source of non-contradiction, and explains the praise of the teacher with special praise. As explained by "Beings destroy the assembly of ignorance, self-born glory," etc. Among them, beings refer to: First, entering the three realms is caused by the impure wind of karma, therefore, even now, while the body exists, it is supported by the wind and moves, and later it also moves through the connection of wind and mind, therefore it is called beings. The "all" refers to gods, etc. Furthermore, the gods are deluded by ignorance related to pride, the asuras are deluded by ignorance related to jealousy, and humans are deluded by causes and conditions related to anger. Animals are deluded by creating the cause of ignorance through delusion, pretas are deluded by creating the cause of ignorance through desire, and hell beings are deluded by creating causes through hatred. Thus, the ignorance of the six realms of beings and the collection of related causes are destroyed in consideration of external beings to be tamed, therefore the self-born wisdom naturally arises, and neither inner nor outer samsara and nirvana abide, hence it is glorious. Tantra refers to the sixth teacher, the Great Vajradhara, of the seventeen tantras of the Great Secret Tantra, who is the guru of the beings above, and especially the guru of Acharya Garab Dorje himself, therefore he took the body of four births, gathered the meaning of the followers' intentions, and does not contradict the three pitakas, the treasure of the teachings of the Buddhas of the three times, and liberation is attained merely by knowing or not abandoning the key points, which is the basis of the self-liberation Dharmata. Mind is the key point of existence, non-existence, appearance, non-appearance, emptiness, exhaustion, and disappearance, and liberation is attained by knowing it, without needing to be accustomed to it, liberation is attained immediately, without needing to be taught, liberation is attained merely by pointing it out. The key point of oneself is: Dharmata is based on the former, and the latter is the target, and now it is known by searching for the object. Thus, first, the source of non-contradiction is clarified.
Chinese
在显示了以殊胜的方式赞颂导师之后，现在显示第二个承诺解释正文和口诀，即通过“彻底撼动三界”等来显示。 也就是，在口诀的语境中，首先考察身语意的因缘，从而使三界的根本空虚。 也就是，身体的不净牵引至色界，语言牵引至欲界，心牵引至无色界。 最初，通过考察身心的因缘，认识到它们不存在，从而彻底撼动，这是不可逆转的关键。 这样，在认识到身心没有关联之后，现在，运动和分别的各种念头是突发的念头，这就是它们消逝的关键。 依赖于续部的导师的言辞和文字记录，将为不住于轮回之法的士夫解释。 这是承诺。 也就是说，不是仅仅象征性地，而是不依赖于正确的词语的堆砌，而是通过自身的力量，在三界中不再退转地成佛。 所有共同的乘都没有领悟到那个关键，因此心识的见解是： 在这个关键被看见的意义中，例如在黑暗中举起灯，就像看见事物如何存在一样。 知道或仅仅看见那个关键，这就是解脱的关键。 我将依赖于心的六种对境来解释。 这是承诺。 总之，这些的共同意义是，首先，将开头的主题分为赞颂和承诺解释两部分来显示。 现在，在考察身语意的因缘，从而显示三界的基石空虚的第二个总结意义中，通过三个分支意义来显示，第一个是断绝事物身体的关联，从而显示从色界中解脱，即通过“身语意的基石建立”等来显示。 身体，指的是由微细的元素，微小的粒子组成的粗大的色蕴。 就像堆积的谷物堆一样，它由各种各样的东西组成。 因此，为了使它的特征空虚，依赖于破坏身心关联的仪式，寻找法性的来源。 语言，依赖于声音的运用，将ཨཱ་ལི་ཀཱ་ལི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的解释转化为各种各样的东西。 词语的扩展
English
Having shown the praise of the teacher in a special way, now the second commitment to explain the actual instructions, is shown by "shaking the three realms from their foundations," and so on. That is, in the context of the instructions, first, by examining the causes and conditions of body, speech, and mind, the root of the three realms is made empty. That is, the impure projection of the body leads to the form realm, speech leads to the desire realm, and mind leads to the formless realm. Initially, by examining the causes and conditions of body and mind, it is known that they do not exist, thus shaking them from their foundations, which is the key to non-reversal. Thus, having known that there is no connection between body and mind, now, since the various movements and thoughts are sudden thoughts, that itself is the key to their disappearance. Based on the words and written records of the teacher of the tantra, it will be explained to the person who does not abide in the laws of samsara. This is the promise. That is, not just symbolically, but without relying on the accumulation of correct words, but through one's own power, one becomes enlightened in the three realms without regression. Since all common vehicles have not realized that key, the view of mental judgment is: In this meaning of seeing that key, for example, just as lifting a lamp in the darkness sees how things exist. Knowing or just seeing that key, this is the key to liberation. I will explain based on the six objects of the mind. This is the promise. In short, the common meaning of these is that, first, the opening topic is divided into praise and commitment to explain, and then shown. Now, in the second summarized meaning of examining the causes and conditions of body, speech, and mind, thereby showing that the foundation of the three realms is empty, it is shown through three branch meanings, the first being the severance of the connection of the body of things, thereby showing liberation from the form realm, that is, shown by "establishing the foundation of body, speech, and mind," and so on. Body, which refers to the coarse form aggregate composed of subtle elements and minute particles. Like a pile of grain heaps, it is composed of various things. Therefore, in order to make its characteristics empty, relying on the ritual of breaking the connection between body and mind, one seeks the source of the nature of reality. Speech, relying on the application of sound, transforms the explanations of ཨཱ་ལི་ཀཱ་ལི（Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning）into various things. The expansion of words
Chinese
由于进入不同的品类，因此通过证悟它来结合解释，通过断除宣说使之空性，依靠摧毁言说戏论之屋的仪轨，生起不可言说之义于相续之方法，以及心进入无相，进入一切，若以理由观察则不可得，迁流是于忆念思虑之轮，以及突发之分别念中产生，其体性是使之空性，消失处是法性之处，迁变处是不同的，依靠摧毁突发之屋的仪轨，使分别念之基空性。具有基者，是指依靠摧毁彼等之屋的仪轨，使三界之源消失。界是聚集且集合的不同，三是数字，欲是贪欲从自相续产生，色是嗔恨执着于自相续产生，无色是愚痴执着于自相续，此三者是被身语意所引导。深渊是由业和习气所组成，想要遮止的具信者，具有自性大圆满之分，具有精进者，以想要使身体产生的漏失空性，从安住于自性之未作意心中产生，身体所依赖之微尘与执着自相续相离，关联缘起之事物空性，而且最初由因所生的要诀，不会被通常的因缘所摧毁，因此理解彼为空性之自性，最初不是由因而生，故对果没有退转，最后不会被因缘所摧毁，故法性没有出生的要诀，如是观察无有因缘之身体，因此知晓彼，其集合之分别念是摧毁屋子，色是颜色的差别，形状是多种多样，身体的差别的相貌众多集合而成界，因此谁不想去那里呢？观察身体的因缘是进入。为何如此呢？因为没有基础故没有退转，因为没有根本的要诀故不可能有轮回，因此称为未舍弃任运自生之智慧的游舞无偏显现。如是支分之义，最初是事物身体的
English
Because it enters into different categories, therefore, by realizing it, it is combined with explanation. By cutting off the speech that makes it empty, relying on the ritual of destroying the house of verbal delusion, the method of generating the meaning of the unspeakable in the continuum, and the mind enters into the formless, enters into everything, if one examines with reason, it cannot be found. The migration occurs in the wheel of memory and thought, and in the sudden specific thoughts. Its nature is to make it empty, the place of disappearance is the place of Dharma nature, the place of change is different, relying on the ritual of destroying the sudden house, making the basis of discrimination empty. The one with a basis means that by relying on the ritual of destroying those houses, the source of the three realms is lost. Realm is the gathering and assembling of different things, three is a number, desire is greed arising from one's own continuum, form is anger clinging to one's own continuum, formless is ignorance clinging to one's own continuum, these three are led by body, speech, and mind. The abyss is composed of karma and habitual patterns, the faithful person who wants to avert it, who has a share of the Great Perfection of self-nature, who has diligence, who wants to empty the outflows arising from the body, arises from the uncorrected mind that abides in self-nature, the subtle particles on which the body depends are separated from clinging to one's own continuum, the things of related conditions are empty, and the key point initially produced by the cause will not be destroyed by ordinary conditions, therefore, understanding it as the nature of emptiness, initially it is not born from the cause, so there is no turning back for the result, and finally it will not be destroyed by conditions, so the Dharma nature has no key point of birth, thus observing the body without cause and condition, therefore knowing it, its collection of discriminations is the destruction of the house, form is the difference of color, shape is various, the appearance of the difference of the body is a realm composed of many collections, so who does not want to go there? Observing the causes and conditions of the body is entering. Why is this so? Because there is no basis, there is no turning back, because there is no key point of the root, there can be no cycle, therefore it is called the unobstructed manifestation of the play of self-arisen wisdom that has not been abandoned. Thus, the meaning of the limb, the first is the thing of the body.
Chinese
通过断绝关联，显示从色界中解脱出来。现在，第二，依靠断绝名声语言关联的关键，显示从欲界中解脱出来。语言最初没有言说的原因，所以词语的基础是空虚的。言说特殊关联的依赖自然停止。因为想要从执着于语言的欲望中解脱出来，不驻留在自身相续中的法性显现为各种因缘。所说之义融入心的基础中。业和习气的组合耗尽。这样，通过证悟无语之相，不会将言说仅仅理解为词语。因为它的自性没有原因，所以返回的所依消失。消除因缘的智慧的流动消失。因此，语言言说的果，词语的体性，无论所说之义和能说之义都无法知晓，所以这个人断除了欲界的语言束缚、分别念和智慧。诸蕴从一开始就是空虚的。没有返回，就像向虚空抛弃物体一样。像这样安住于未造作的原始智慧中，例如河流的后浪不会返回到前浪的位置一样。这从何而来呢？从了知语言的因缘从一开始就不存在的体性而来。如是，第二，依靠断绝名声语言关联的关键，显示从欲界中解脱出来。现在，第三，依靠断绝心的流动，各种念头思绪之轮的关联的关键，显示从无色界中解脱出来。通过“使心空虚的阶段”等来显示。心具有进入的支分，进入不存在，并且无法确定存在的体性。因此，想要使它空虚的具信者，前往极其寂静的地方。因为不可能存在从暂时的心中无法证悟的记忆，所以在先前和之后的流动返回，以及之后返回到先前的时刻，应当知晓原因停止，因缘自然消失的界限。对此，由于没有找到果，即突然生起的分别念的处所，因此，通过观察它而失去安住之处，就是证得法性。由此，通过了知气息出入的自性不存在，即使仅仅是对无色界的基础——识——的执着也消失了，原因