Chinese
也有一些不共的化身说法等等。如果将这些全部归纳起来，就是七支和八自在。如云：学师语自在在七支论中说：圆满受用和合大乐无自性，以慈悲遍满，相续不断绝，且无灭尽。这是七支。密集金刚的释论大疏光明中，引用续部的广说：身之自在和语之自在，如是意之自在，神变普行处之自在，随欲而行和八功德。如是说，后面的两个是欲自在和功德自在。这样，这部名为《金刚乘之体性明鉴》是，从具德上师圣者，诸多智者成就者的顶严，文殊怙主贡噶宁波扎西坚赞吉祥贤的圣语中流出，对于达布修行者是自在，尊崇胜者教法珍宝，并恒常赐予一切众生利乐福泽的具有精进力名的贡噶饶丹旺给嘉波新编著的善根，以此愿一切众生皆能具足修持甚深道金刚乘之善缘，速疾获得一切相智之果位。校阅完毕。吉祥！
English
There are also uncommon manifestations and so on. If all of these are summarized, they are the seven limbs and eight powers. As it is said: The teacher Ngakwang Drakpa said in the treatise on the seven limbs: "Complete enjoyment and union, great bliss, are without inherent nature. Filled with compassion, continuous, without cessation, and without cessation." These are the seven limbs. In the great commentary on the Guhyasamaja, the Lamp Illuminating, a quotation from the extensive tantra says: "The power of the body and the power of speech, likewise the power of the mind, miraculous powers, all-pervading, the power of place, doing as one wishes, and the eight qualities." It is said that the latter two are the power of desire and the power of qualities. Thus, this, called "Clarifying the Nature of Vajrayana," is: From the vajra speech of the glorious and holy lama, the crown jewel of many wise and accomplished ones, Jamyang Gon Kunga Nyingpo Tashi Gyaltsen Pal Sangpo, it is the power of practice for the Dagpo practitioners, honoring the precious teachings of the Victorious Ones, and constantly bestowing the glory of benefit and happiness on all beings, the diligent Kunga Rabten Wangyi Gyalpo. By this newly composed virtue, may all beings have the good fortune to practice the profound path of Vajrayana, and quickly attain the state of omniscience. Checked. Mangalam!
Chinese
，以及其意义的修习方法，和讲述续的方法，这三者。其中，所谓“续”，是指咒语等及其仪轨。能示现它的教言集合也称为金刚乘的藏经和续。明咒者的藏经和，咒的藏经和，这些法的续和，金刚乘的藏经等都是数量。金刚乘和，咒乘和，明咒者乘和，果乘也都是名称。难道咒语和续是各自的异生所造吗？有，是畜主所造和，仙人所造和，天和鬼神和，秘密者们和，咒师们所造，这些不是金刚乘和，咒的藏经，而是其他的咒和续。总的来说，所谓的咒乘是什么样的？区分是什么？以名言安立的差别是什么呢？主要宣说明咒之结合的道和，其果就是咒乘。它又可以分为，世间乘和，出世间乘。什么是世间乘呢？欲界的明咒者和，色界的明咒者和，它们的道和，以咒的结合而行于其他生处之无色界中的道等。什么又是出世间乘呢？就是这三乘。世间乘只是名称而已，因为不是不退转的果位，并且不是必定趣入于它，而且处所时间短暂的缘故。出世间乘是真实的，即金刚乘。而且其中的声闻和独觉乘不是主要的。如果在此明咒者的藏经中，那些世间的结合被称为世间乘吗？如果是这样，那么对于世间乘以实有和假立来区分，再次世间乘也有三种，即世间本身之乘和，趣入决定的世间乘和，心之所依世间乘。第一种是异生所造。第二种是，明咒者的
English
, and the method of meditating on its meaning, and the method of explaining the tantra, these three. Among them, what is called "Tantra" refers to mantras and their rituals. The collection of teachings that demonstrates it is also called the Vajrayana canon and Tantra. The canon of Vidyadharas, the canon of mantras, the tantras of these dharmas, and the canon of Vajrayana, etc., are all numbers. Vajrayana, Mantrayana, Vidyadhara-yana, and Result-yana are also names. Are mantras and tantras created by separate ordinary beings? Yes, they are created by the Lord of Beasts, and created by sages, and gods and spirits, and secret ones, and mantra practitioners, these are not the Vajrayana and, the canon of mantras, but other mantras and tantras. In general, what is meant by the term Mantrayana? What is the distinction? What is the difference established by name? The path that mainly teaches the union of Vidyadharas and, its result is the Mantrayana. It can also be divided into, the mundane vehicle and, the supramundane vehicle. What is the mundane vehicle? The Vidyadharas of the desire realm and, the Vidyadharas of the form realm and, their paths and, the paths of those who go to other birthplaces in the formless realm through the union of mantras, etc. What is the supramundane vehicle? It is these three vehicles. The mundane vehicle is only a name, because it is not a non-retrogressive state, and it is not necessarily entered into, and because the place and time are short. The supramundane is real, that is, the Vajrayana. Moreover, the Shravaka and Pratyekabuddha vehicles among them are not the main ones. If in this Vidyadhara canon, those mundane unions are called the mundane vehicle? If so, then for the mundane vehicle, distinguishing between real and nominal, again the mundane vehicle is also of three types, namely the vehicle of the mundane itself and, the mundane that enters into certainty and, the mundane that is the basis of mind. The first is created by ordinary beings. The second is, the Vidyadharas of
Chinese
出自论藏的世间道。第三是，资粮道和加行道。其中后两者属于出世间品类，因此，宣说它们的那些也属于它的论藏。圣者随心所欲所造的，也属于它的品类，然而却不是论藏。中间总结是：本体、名相是世间的，续和密咒的道，自性、差别、实有和假立的差别，是世间的差别。续的本体和名相，以及世间的续，和密咒道的自性和差别，以及世间道的差别。这里，什么是经和续呢？这里，经是多半从一而生等等。续是金翅鸟的结合等等。既是经又是续的是，那些密咒的论藏。两者都不是的是，正理论等等。什么是因的道和果的道的差别呢？将果作为道，这被称为是天瑜伽的差别。什么是波罗蜜多的方式和密咒的方式的差别呢？主要宣说密咒和结合，和不主要宣说的差别。为什么密咒的方式是最殊胜的呢？密咒的方式有哪些呢？对于初学者来说，是成为方便，即快速、安乐和善巧方便的差别而成为殊胜的。怎样才是快速呢？即此生，或者十六生，或者三劫，或者八劫获得菩提。什么原因快速呢？由于仪轨的差别，诸神亲自接受供养而完全享用所产生的福德，以及凭借密咒的力量，即使一滴水中也产生恒河沙数的福德，以及初学者现前显现阻止不净显现的净土的等持，以及密咒或等持的每一个差别，也都有使众生成熟的特殊原因，这些仅仅进入道中就存在，以及等持的行境以色和真谛两种方式缘于果的形象的智慧等。
English
The mundane path that comes from the Abhidhamma Pitaka. The third is the path of accumulation and the path of joining. Among these, the latter two belong to the category of transcendence, therefore, those who proclaim them also belong to its Abhidhamma Pitaka. What is freely created by the noble beings also belongs to its category, but it is not the Abhidhamma Pitaka. The intermediate summary is: the essence and nomenclature are mundane, the path of tantra and mantra, the nature, differences, real and imputed differences, are the differences of the mundane. The essence and nomenclature of tantra, and the mundane tantra, and the nature and differences of the mantra path, and the differences of the mundane path. Here, what are sutra and tantra? Here, sutra is mostly derived from one, and so on. Tantra is the union of Garuda, and so on. What is both sutra and tantra is those mantra Abhidhamma Pitakas. What is neither is logic, and so on. What is the difference between the path of cause and the path of effect? Taking the effect as the path is called the difference of divine yoga. What is the difference between the way of the pāramitās and the way of mantras? The difference is that mantras and union are mainly taught, and not mainly taught. Why is the way of mantra the most supreme? What are the ways of mantra? For beginners, it becomes a means, that is, it becomes supreme through the differences of speed, ease, and skillful means. How is it fast? That is, enlightenment is attained in this life, or sixteen lives, or three kalpas, or eight kalpas. What causes it to be fast? Because of the difference in rituals, the gods personally accept offerings and the merit arising from complete enjoyment, and by the power of mantras, even a drop of water produces the merit of the Ganges sands, and the beginner manifests the samādhi of purifying the land that prevents impure appearances, and each difference of mantra or samādhi also has a special cause for maturing beings, these exist even just by entering the path, and the wisdom of the object of samādhi that focuses on the image of the fruit in both form and truth, etc.
Chinese
因为存在于最初和最后之间啊。怎样才是安乐呢？就是身和心没有粗重的感受。什么因才是安乐呢？因为这具有六十劫的身体和成就，获得神通和众多三摩地，以咒语的力量诸佛现前安住，以咒语和续部的结合成办一切众生的想法啊。善巧方便是什么呢？就是戒律、三摩地、智慧和进入行境等。持明者们，戒律：不损减而令天神欢喜，与特殊行境相关的三摩地和智慧，其他则是大乘之道的学处三者，一切行境中都有天神和咒语的方法。事业大续部或者行续部，或者称为二者的续部，这是以天慢增长的方式进入。瑜伽续部则是以天慢遍布的方式进入。无上瑜伽则是以安乐的誓言戒律，习气，行为，以及上品的形态的三摩地，安乐遍布，以及以行境本身为目标的智慧，大悲心，平等性，无自性，安乐，以天神的形象遍布，由此将这些与殊胜结合而进入行境。戒律是共同和不共同，广大和甚深的差别，三摩地和智慧也是共同和不共同，广大和甚深的差别。为什么大安乐迅速呢？安乐是慈悲的自性。这本身是无自性的，无所缘而现前或者以现前的方式由最初的业所生起。安乐使空性殊胜是现前的形象，并且由此也使福德圆满的缘故。中间总结：续部和果以及咒语的差别。迅速安乐善巧都是殊胜。迅速和安乐怎样是因呢？完全受用增长和调伏以及成熟。智慧使迅速身体三摩地。现前安住和成办想法。学处三者
English
Because it exists between the beginning and the end. How is it happiness? It is the absence of coarse feelings in body and mind. What cause is happiness? Because this possesses a body and accomplishment with sixty kalpas, obtains supernatural powers and many samādhis, by the power of mantras the Buddhas dwell manifestly, and by the union of mantras and tantras, all the thoughts of beings are accomplished. What is skillful in means? It is the precepts, samādhi, wisdom, and entering into the realm of conduct. The Vidyādharas, with precepts: the gods are pleased by not diminishing, samādhi and wisdom related to special conduct, others are the three trainings of the Great Vehicle's own way, and in all conduct there are methods of gods and mantras. The great action tantra or the conduct tantra, or the tantra called both, this enters in the manner of increasing divine pride. The yoga tantra enters in the manner of pervasive divine pride. In unsurpassed yoga, the vow of bliss is discipline, habits, behavior, and the samādhi of the superior form, pervasive bliss, and wisdom aimed at the very realm of conduct, great compassion, equality, selflessness, bliss, pervading with the form of the deity, thereby uniting these with the supreme and entering the realm of conduct. Discipline is common and uncommon, vast and profound differences, samādhi and wisdom are also common and uncommon, vast and profound differences. Why is great bliss quick? Bliss is the nature of compassion. This itself is selfless, without object, manifest or generated by the first karma in a manifest way. Bliss makes emptiness excellent is the manifest image, and thereby also makes merit perfect. Intermediate summary: The difference between tantra and fruit and mantra. Swift bliss skillful means are all excellent. How are swiftness and bliss the cause? Complete enjoyment increases and subdues and matures. Wisdom makes swift body samādhi. Manifest dwelling and accomplishing thoughts. Three trainings.
Chinese
于无上行境中，有不共、广大、甚深。此处明咒之理有三：殊胜、低劣、支分。其体性为何？即大乐、天慢、唯咒与合和。前二者为真实，与明咒乘、持明之理、律仪相关联。后者则非是，于他处，仅是称作咒师。又，明咒之理有七：恒常之道、具分、成为殊胜、初为真实、大抵是大乐之理、有些是大乐、稍微是大乐之理。此处虽有称作一切皆是大乐，然彼则转为恒常之道。中间总结：三者之差别为体性，特点以及理有七。往昔雪域此地，虽多有自诩为咒师者，然此未证悟，此证悟，乃是上师们之恩德。因未如实知晓此理，纵使精通经续之差别，亦无法完全辨别，此乃圣者们之言。此为中间的偈颂。彼处，当区分续与咒，何为咒？即秘密咒等，以及大乐之智慧。何为续？即彼之合和，事业与成就之诸集合。咒与续次第区分，此为第一。彼处，当分别解说彼性，即因之续、方便之续、果之续。如是说：续名为相续，续有三种变化，基与体性自性，不夺之善分别。此乃暂且之教证。体性主要特相，具足名称与状态，以及不变亦摄集因续。何为因之续？即从无始之时而来的续，心性本自光明，以及心与心所，以及器与情之自性，以及脉与气，以及界与法界，彼等是也。彼等之主要者乃是心性光明。彼性为何？即刹土与，