Chinese
所有众生的六根，因为眼等对境完全是所有安乐的处所，为了体验安乐和证悟，众生所有根境相遇所生的安乐，以比喻的方式称为如来，这里“真实”是指对于世间人来说是显而易见的意义，因此，对于众生的根识对境，真实地去往和证悟，如实地成为去往的一切事物，对于实相，具有智慧身的自明本觉，也同样地，再次证悟和去往那大乐的自性，再次的意思是，本来实相就是大乐，证悟的方式也与此相应，因此实相和证悟的方式相符，就像再次重复一样。所谓“于彼性”，是指显示那法性的特征，即具有如来之自性，意思是说众生的法界唯有如来之自性。从第三个要点的角度来说，那些本身等，所有众生的实相那些本身，就是这样普遍和，是大乐，那本身如上所示，安住于秘密语无别的自性中，其中，勇气是清净安乐之身，微尘是清净痛苦之语，黑暗同样是愚痴，是清净愚昧之意。其中，勇气、微尘、黑暗三者，是显现安乐、痛苦、愚昧三者的基础，仅仅是分别识，具有他起的特征，其中，在二取显现中迷乱的遍计所执的对境部分，以及能诠所取分别念的部分是遍计，那也是从引导轮回的角度分为安乐、痛苦、愚昧三种。那些从本以来未曾沾染的圆成实，就是身语意三者。这样身语意三者平等性之身就是法身。从第四个要点的角度来说，身语意胜义谛那些，也是金刚，也是实相那本身。其中，三密平等性的智慧胜义菩
English
The six faculties of all beings, because the objects of sight, etc., are completely the places of all happiness, in order to experience happiness and realize enlightenment, the happiness arising from the meeting of all beings' faculties and objects is called Tathagata in a metaphorical way. Here, "reality" refers to the meaning that is obvious to worldly people. Therefore, for the objects of the root consciousness of beings, truly going to and realizing, truthfully becoming all things that go to, for the reality, the self-aware awareness with the body of wisdom, also in the same way, again realizing and going to the nature of that great bliss, the meaning of again is that originally the reality is great bliss, and the way of realization is also in accordance with this, so the reality and the way of realization are in accordance, just like repeating again. The so-called "in that nature" refers to showing the characteristics of that Dharma nature, that is, having the self-nature of Tathagata, meaning that the Dharma realm of beings only has the self-nature of Tathagata. From the perspective of the third key point, those themselves, etc., the reality of all beings, those themselves, are so universal and are great bliss, that itself, as shown above, abides in the self-nature of secret speech without difference, among which, courage is the body of pure bliss, dust is the speech of pure suffering, darkness is also ignorance, is the intention of pure ignorance. Among them, courage, dust, and darkness are the basis for the manifestation of happiness, suffering, and ignorance, and are only discriminating consciousness, with the characteristics of other-arising, among which, the object part of the completely imputed that is confused in the appearance of duality, and the part of the conceptual thought that can be expressed and taken are completely imputed, which is also divided into three types of happiness, suffering, and ignorance from the perspective of guiding reincarnation. Those perfectly established that have never been contaminated since the beginning are the three of body, speech, and mind. In this way, the body of equality of the three of body, speech, and mind is the Dharmakaya. From the perspective of the fourth key point, those ultimate truths of body, speech, and mind are also Vajra, and also the reality itself. Among them, the wisdom of the equality of the three secrets is the ultimate Bodh
Chinese
珍贵的菩提心，被称为“金刚”，因为它不会被因缘所破坏，也无法摧毁。它被称为不可摧毁，因为它的自性是自生任运，由于不是由因缘所生，所以没有生，又因为是常有的自性，所以没有灭或坏。由于被烦恼障蔽之网束缚，根与境以及佛陀的蕴等都会坏灭，但由于远离一切烦恼的造作，因此，胜义菩提心金刚萨埵是永远不会坏灭的。这里所说的不会坏灭，是指从一开始就是常有的，而不是指在胜义的辨别智慧面前没有成立坏灭，因为在那样的智慧面前，蕴等也没有坏灭。因此，蕴等与金刚萨埵的坏灭与否是无法区分的。之所以将烦恼的有无作为坏灭与否的理由，是因为如果是突发的，就必然是不常有的，如果是本有的，就必然是常有的。凡是不坏灭的，就是没有生的。它不住于任何以世俗部分所概括的法中，也没有在任何时候出现过，但由于它恒常不变地存在，因此，它也不是什么都没有，也不是不真实的。因此，它在一切的一切中，根本没有生、灭、住这三者，但在一切的一切中，它也普遍存在于生、灭、住这三者之中。就第五个意义而言，它的明妃等，即金刚的自性明妃，是具有一切相的智慧，是一切功德的处所。因为它以胜义天女的形象存在，所以从与它自性相同的缘起中，在世俗业的显现中，也会显现为天女、龙女、人女、夜叉女等三有之女的形象。因此，智慧胜义的天女们，作为女性众生的法性而存在，所以她们也被作为金刚明妃的例子来展示。为什么称为明妃呢？因为证悟了智慧本身，生起了所有的佛陀，并且依靠智慧的力量，一切众生
English
The precious Bodhicitta is referred to as "Vajra," because it is not destroyed by conditions and cannot be destroyed. It is known as indestructible because its essence is self-arisen and spontaneously accomplished. Since it is not produced by causes and conditions, it has no birth, and since it is of a permanent nature, it has no cessation or destruction. Because it is bound by the net of afflictive obscurations, the faculties along with their objects, and the aggregates of the Buddha, etc., are destroyed. However, since it is free from all afflictive actions, the Vajrasattva, the ultimate Bodhicitta, never has destruction. Here, the non-destruction refers to that which is eternally constant from the beginning, and not to that which is not established as destruction in the face of ultimate discriminating wisdom, because in that face, even the aggregates, etc., have no destruction. Therefore, the distinction between the destruction or non-destruction of the aggregates, etc., and Vajrasattva cannot be made. The reason for stating the presence or absence of afflictions as the reason for destruction or non-destruction is that if it is sudden, it is necessarily impermanent, and if it is inherent, it is necessarily permanent. Whatever is indestructible is itself unborn. It does not abide in any dharma encompassed by the conventional aspect, nor has it ever occurred at any time, but because it exists constantly and unchangingly, it is neither nothing nor untrue. Therefore, it completely lacks the three stages of arising, ceasing, and abiding in all of everything, but it also pervades the three stages of arising, ceasing, and abiding in all of everything. In terms of the fifth meaning, its consort, etc., that is, the consort of the Vajra's nature, is the wisdom with all aspects, the place of all qualities. Because she exists in the form of the ultimate goddess, from the interdependent arising that is identical to her nature, in the appearance of conventional karma, she also appears in the form of daughters of the three realms, such as goddesses, dragon goddesses, human goddesses, yaksha goddesses, etc. Therefore, the wisdom ultimate goddesses exist as the nature of female beings, so they are also shown as examples of Vajra consorts. Why is she called a consort? Because she realizes wisdom itself, generates all the Buddhas, and through the power of wisdom, all sentient beings
Chinese
当将无二智慧安立为般若时，身圆满一切相则转为方便。因此，对于这两者，也要观察各自的安立方式。金刚空行母，即是显示般若的一方。就第六个要点而言，即是她的bhaga等。所谓金刚空行母的bhaga，是以字母“ཨ”的形状，三角形的符号来表示的。譬如般若母的莲花，或者四脉轮的中心空心三角形等。意义是具有五种安乐智慧的印玺，是五部佛的自性。是般若乐空的bhaga，bhaga中央的五脉与譬喻意义相结合。是诸佛的座垫或四处住所，从四轮的清净中，身语意和智慧的四大安乐，依次解说为般若圆满一切相的佛眼佛母等四者的bhaga。bhaga的形状是以四角三角形来象征的意义。就第七个要点而言，具足三十二相好和八十随好等，具有身所有功德的金刚萨埵，是以心续大乐来装饰的。这安立了具有相好的身像，以及心续大乐所依。处于轮回彼岸的究竟胜义法界涅槃的体性中，自身体性无别的财富，以法性自生的无量功德之聚所周遍庄严，与一切所知相同而行，并且在世俗中也从一切见网的束缚中解脱，即成为二净具足。安住于一切所知的遍主，或主宰，或作者，即是圆满一切相的智慧。彼即是从执持一切所知的相状中，安立为作者。如果胜义中没有这个和那个相状，那么在世俗中也不会产生，因为没有胜义就没有世俗。因此，比提（藏文：བི་དྷི་，梵文天城体：विधि，梵文罗马拟音：vidhi，汉语字面意思：梵天），即梵天；阿普若波（藏文：འཕྲོག་པོ་，梵文天城体：अपरोपो，梵文罗马拟音：aparopo，汉语字面意思：夺取者），即遍入天；阿比那波（藏文：འབྱིན་པ་པོ་，梵文天城体：अभिनपो，梵文罗马拟音：abhinapo，汉语字面意思：给予者），即自在天；阿扎那波（藏文：འཛིན་པ་པོ་，梵文天城体：अज्नापो，梵文罗马拟音：ajnapo，汉语字面意思：执持者），即执持三有之相的士夫大仙，具有太阳的颜色，以及贪恋的众生，即欲界。
English
When non-dual wisdom is established as prajna, the body complete with all aspects transforms into skillful means. Therefore, for both of these, one must also observe their respective modes of establishment. Vajra Yogini, that is, the side that shows prajna. Regarding the sixth point, it is her bhaga, etc. What is said as the bhaga of Vajra Yogini is indicated by the shape of the letter 'ཨ' (A), a triangular symbol. For example, the lotus of the Prajñā Mother, or the empty triangular centers of the four chakras. The meaning is that it is sealed with the bliss of the five wisdoms, and it is the nature of the five Buddha families. It is the bhaga of prajna and bliss-emptiness, and the five channels in the center of the bhaga are combined with the metaphorical meaning. It is the seat or four abodes of the Buddhas, and from the purification of the four chakras, the four great bliss of body, speech, mind, and wisdom are explained in sequence as the bhaga of the four, such as Samantabhadri and so on, who are complete with all aspects of prajna. The shape of the bhaga is the meaning symbolized by a four-cornered triangle. Regarding the seventh point, Vajrasattva, who possesses all the qualities of the body, such as the thirty-two major marks and eighty minor marks, is adorned with the great bliss of the mind stream. This establishes the body image with the marks and examples, and the support of the great bliss of the mind stream. Abiding in the nature of nirvana, the ultimate dharmadhatu beyond samsara, the wealth of one's own nature being inseparable, adorned with the immeasurable collection of qualities born from the nature of phenomena itself, acting in accordance with all that is knowable, and also liberated from the bonds of all nets of views in the relative, that is, becoming complete with two purities. Abiding as the all-pervading lord, or master, or agent of all that is knowable, is the wisdom complete with all aspects. That itself is established as the agent from holding the aspects of all that is knowable. If there is not this and that aspect in the ultimate, then it will not arise in the relative either, because without the ultimate there is no relative. Therefore, Vidhi (Tibetan: བི་དྷི་, Sanskrit Devanagari: विधि, Sanskrit Romanization: vidhi, Chinese literal meaning: Brahma), that is, Brahma; Apropo (Tibetan: འཕྲོག་པོ་, Sanskrit Devanagari: अपरोपो, Sanskrit Romanization: aparopo, Chinese literal meaning: Taker), that is, Vishnu; Abhinapo (Tibetan: འབྱིན་པ་པོ་, Sanskrit Devanagari: अभिनपो, Sanskrit Romanization: abhinapo, Chinese literal meaning: Giver), that is, Ishvara; Ajnapo (Tibetan: འཛིན་པ་པོ་, Sanskrit Devanagari: अज्नापो, Sanskrit Romanization: ajnapo, Chinese literal meaning: Holder), that is, the great sage who holds the aspects of the three existences, with the color of the sun, and the beings who are attached, that is, the desire realm.
Chinese
偈曰。 “安住”之语者，于此处乃全然宣说虚空界。 以“薄伽梵”之语，亦全然宣说菩提心。 “身之坛城”如是说者，乃薄伽之坛城安住，与菩提心之坛城，此三者无有差别。 此等语等，以语词而极善显示自之体性。 一切有情皆与三种相连，即佛、法、僧。 以身、语、意之体性，彼等乃殊胜三宝。 彼等之中，即是五种珍宝。 五珍宝之自性身，乃宣说一切佛之所住处。 身、语、意之三宝，如是说等。 如是，所谓“安住”之语者，乃于世俗谛宣说脉中之虚空界，于胜义谛宣说空性虚空界。 彼处安住之薄伽梵者，乃全然宣说胜义菩提心大乐。 彼虚空界亦转变为三坛城，于世俗谛，外身与内脉轮及所依之坛城，与脉轮之中心，及三十二脉之门等，与文字相连。 安住于薄伽坛城之体性，亦于菩提心明点与风相连之坛城中，此三坛城，以作用、行止相同之故，无有差别。 若就胜义谛而言，身、薄伽、明点三者之法性，与身、语、意之秘密坛城自性平等性也。 如虚空界为三坛城般，菩提心亦为三坛城。 “如是我闻”等语词，极善显示自之体性唯是三坛城。 以器情所摄，世俗谛与胜义谛之一切有情，皆是三坛城真实，或唯是彼之显现之故，唯与彼三者相连。 彼即是胜义谛之三宝，脉之坛城清净乃身，显现种种变化乃僧宝，文字薄伽坛城显现种种法门乃法宝，甘露菩提心之坛城大乐。