Chinese
虽然需要以母续的灌顶和生圆次第等差别来分别详细修习，但为了减少辛劳和避免文字繁多。第三，将果位佛的智慧与之结合：如实之安住方式，因了知离戏而深奥；如所有之缘起，了知一切的智慧是广大；法性的三身到达虚空之边际，没有远近；色身二者也在无边世界中，对无边之所化，何时时机成熟，则于彼时显现等，如对一切事物同时周遍般安住，故称为周遍或随处行。三身没有坏灭，本体永不改变是常。自显现及其因缘，对他者也显现为具足七支的结合，是智慧之身，对所化众生显现种种化身也包含于此。身与智慧无别是双运。自性俱生不变之乐，所依能依无别是乐。第二，关于论典之义，有进入解释之事业，安立解释本身，解释究竟之事业。第一，有致敬和立誓造论。第一是，向导师和众生之导师无别之佛陀致敬。如是致敬后，当做什么呢？第二是，将诸续部中所说的“如是”全部清楚地解释。第二，有如是之赞颂，续部中所说如是之名相，以及本次所讲之义七种详细解释，以及旁述和道的安立。第一是，即使听闻了释迦牟尼佛的八万四千法蕴，如果不知晓其中的如是，那么他的听闻都是没有结果的，因为不了解那些解脱之道。如是说，经中说：多少多语者，彼等非持正法者，何者于此闻甚少，身之法者现证之。五次第中也说：于我
English
Although it is necessary to separately cultivate extensively with the distinctions of empowerment and generation-completion stages of the Mother Tantra, it is for the sake of reducing labor and avoiding many letters. Third, applying it to the wisdom of the Buddha of the fruit: The way of abiding as it is, is profound because of knowing freedom from elaboration; the wisdom of knowing all dependent origination as it is, is vast; the three bodies of reality reach the edge of the sky, without near or far; the two form bodies also, in infinite worlds, to infinite beings to be tamed, whenever the time is ripe, then they will appear at that time, etc., like abiding pervading all things simultaneously, therefore it is called pervasive or going anywhere. The three bodies are without destruction, and the essence never changes, is permanence. Self-appearance and its causes, also appear to others as a union possessing seven limbs, is the wisdom body, and the various manifestations appearing to beings to be tamed are also included in this. Body and wisdom are inseparable, is union. The unchanging bliss of innate nature, the support and supported becoming inseparable, is bliss. Second, regarding the meaning of the text, there is the activity of entering into explanation, establishing the explanation itself, and the activity of completing the explanation. First, there is homage and vowing to compose. First is, paying homage to the teacher and the guide of beings, the Buddha, who are inseparable. Having paid homage in this way, what should be done? Second is, to clearly explain all those things called "suchness" spoken of in the tantras. Second, there is praise of suchness, the enumeration of suchness spoken of in the tantras, and the detailed explanation of the seven aspects of the meaning at hand, as well as incidental remarks and the establishment of the path. First is, even if one hears all eighty-four thousand aggregates of the Great Sage's teachings, if one does not know the suchness of them, then all that hearing is fruitless, because one does not understand the path of liberation from them. As it is said, in the sutra it says: However much many speakers, those are not holders of the true Dharma, whoever in this hears very little, those who manifest the Dharma of the body. Also in the Five Stages it says: To me
Chinese
加持之次第。何者未曾获得者，于经部、续部与作意中，彼之辛劳皆无意义。如是说。其中，此唯一之偈颂，乃出自四天女请问续。是故，真如乃一切续部之义精华，乃于此生证得佛位之无上方便，故与殊胜甘露相似。因此，应从浩瀚词句之经续中，如实撷取心要之义，即真如。第二，分述为：唯独宣说真如，显示为二真如，显示为四真如，宣说为十四真如，宣说为七真如，宣说其他零散之名相，显示为十二真如等。第一，唯独宣说之真如者，即远离一切戏论，自证自知之体性，即是空性。如是亦云：一切佛陀平等合，空行幻化安乐胜，真实成就唯一性，如所欲乐而结合。于一切作意之仪轨中，成就殊胜胜中胜。此乃佛陀平等合之密意，一切咒语与续部之结合，以及一切道之修持，若具此，则成为一切成就中最胜者。其他续部中，此义亦甚多。第二，所谓之真如，有些应以二次第来述说，如云：获得真如极隐秘。此乃所谓真如之第二义。第三，所谓之真如，其他有些则是：坛城之真如，本尊之真如，咒语之真如，以及智慧之真如，此四者亦有极多之阐述。此乃《胜乐轮》第三品之义。于《喜金刚》中，对此有略微不同之阐述。于事部续中，虽亦有名称相似之处，然意义大相径庭。第四，于《胜乐轮》第五十一品中，宣说了十四真如。若将彼等与内圆满次第结合，则如下：于何处击中要害之身体，乃处所之真如。进入本尊之装束，乃...
English
The order of blessing. For those who have not attained it, their efforts in Sutras, Tantras, and mental fabrications are meaningless. As it is said. Among these, this single verse comes from the Tantra of the Four Goddesses' Questions. Therefore, Suchness is the essence of the meaning of all Tantras, the supreme means of attaining Buddhahood in this very life, and is thus similar to supreme nectar. Therefore, one should truly extract the essential meaning, which is Suchness, from the vast scriptures of Sutras and Tantras. Secondly, the divisions are: solely explaining Suchness, showing two Suchnesses, showing four Suchnesses, explaining fourteen Suchnesses, explaining seven Suchnesses, explaining other scattered terms, showing twelve Suchnesses, etc. First, the Suchness that is solely explained is: that which is free from all elaborations, the nature of self-knowing, which is emptiness. As it is also said: All Buddhas equally united, Dakini's illusion, supreme bliss, Truly accomplished, the only nature, Combine as desired. In all rituals of mental fabrication, Accomplishment is supreme, the best of the best. This is the intention of the Buddhas' equal union, all the combinations of mantras and tantras, and all the practices of the path. If this is present, it becomes the best of all accomplishments. In other tantras as well, there is a great deal of this meaning. Secondly, some of what is said as Suchness should be described in two stages, such as: Obtaining Suchness is extremely concealed. This is the second meaning of what is said as Suchness. Thirdly, some of the other things said as Suchness are: the Suchness of the Mandala, the Suchness of the Deity, the Suchness of the Mantra, and the Suchness of Wisdom. There are also many elaborations on these four. This is the meaning of the third chapter of the Chakrasamvara. In the Hevajra, it is explained slightly differently. In the Action Tantras, the names are similar, but the meanings are very different. Fourthly, in the fifty-first chapter of the Chakrasamvara, fourteen Suchnesses are explained. If these are combined with the inner completion stage, it is as follows: The body where the vital point is struck is the Suchness of the place. Entering the attire of the deity is...
Chinese
所依之行等三种行是五印之本体，三印之乐引出大乐是智慧支之本体，菩提心精液束缚于上之结合是如是守护轮之本体，左脉命月之气与右脉下泄日之气于中脉遮止是阿 আলী嘎里之本体，无我之义，修空性是空性之本体，圆满次第之智慧身由气心之显现所成之幻身是声韵之本体，彼等融入光明是摄略瑜伽之本体，菩提心融化流遍身体诸处，四喜自性之精液乐是甘露满足之本体，此处说身体乐，故必为融乐。从真实之边际圆满受用，建立金刚身，不住之涅槃是，涅槃之本体，此唯一与果位结合，彼亦如金刚之等持，断除二障及习气，痛苦与集永断故不住于轮回，轮回边际之间三身不断，行利益有情之事故不住于寂灭，彼二由真实之边际与获得金刚身而成就。诸脉轮之中央所住之界之精华是自之明点，彼与手印之胜，大手印结合之四印任何一者，以业气止息之力束缚于自位是手供之本体，近取用之三处，诸佛以灌顶所授之俱生之胜，次第三处任何一者现证是灌顶之本体，不退母等二十四脉游走之诸气，以入、住、自在之次第融入中脉是大盔甲之本体，不仅如此，如是依靠金刚念诵等之力气安住，空性
English
The three practices, such as the practice of the basis, are the essence of the five seals. Drawing great bliss from the three seals is the essence of the wisdom branch. The union of binding the bodhichitta essence above is the essence of the wheel that protects in this way. Obstructing the left life-moon air and the right downward-clearing sun air in the central channel is the essence of Āli Kālī. Meditating on emptiness, the meaning of selflessness, is the essence of emptiness. The illusory body of the perfection stage wisdom body, formed from the appearance of only air and mind, is the essence of sound and form. These entering into luminosity is the essence of condensed yoga. The bliss of the essence of the four joys, the bodhichitta dissolving and flowing to all parts of the body, is the essence of nectar satisfaction. Here, it is said that the body is blissful, so it must be melting bliss. From the ultimate limit of reality, fully enjoying and establishing the vajra body, the non-abiding nirvana is the essence of nirvana. This alone is combined with the fruition stage. That is, like the vajra samadhi, abandoning the two obscurations and habitual tendencies, since suffering and origin are completely reversed, it does not abide in samsara. Between the limits of samsara, the three bodies are continuous, and since it practices the benefit of beings, it does not abide in peace. These two are accomplished by the ultimate limit of reality and obtaining the vajra body. The essence of the elements residing in the center of the chakras is one's own bindu. Binding that to its own place by the power of stopping the karma air with any of the four seals combined with the supreme mudra, the great mudra, is the essence of the hand offering. The supreme co-emergent one conferred by the buddhas with empowerment in the three places of near use. Manifesting any of the three stages in order is the essence of empowerment. The winds that travel in the twenty-four channels, such as the irreversible mother, entering, abiding, and mastering, dissolving into the central channel in order is the essence of the great armor. Moreover, in this way, relying on the power of vajra recitation and so on, the air abides, emptiness.
Chinese
融入于意（识）中的那些是世俗圆满次第的真言，大乐的智慧是胜义真言的实性，并且是救护意（识）脱离名相分别的主要因素。那些是圆满次第的部分，而生起次第则未在此处书写。四、十四和十二等实性，是从两种实性中分离出来的，而将要讲述的七种实性，是唯一实性圆满成立，并且包含在两个次第中的。第五，关于七种实性的真实宣说，宣说它们的支分，宣说它们的差别，这三者中，首先是宣说和意义归纳。首先是：深奥，广大，遍布，常恒，智慧身，双运，以及不变的安乐，即从智慧的自性本体唯一中，通过断除和分别而宣称为七种，这是宣说。仅仅揭示本体是第一续，即简略的陈述。并且对于每一个，什么是基础，什么是同类因，什么是显现的缘或方法，什么是所缘，什么是相或执持方式，什么是作用，什么是事业，什么是果，这样以八个意义来阐述的是第二续的广说。简而言之，如果概括地表示，基础或所依是未区分为名识和智慧部分的阿赖耶识，这在所有七个中是相同的。深奥的同类因是心性本身未成立任何事物。缘是如实地修习安住于空性。所缘是所有法，相是所有戏论寂灭。作用是显现自己的自性，事业是断除所有名相和无名相的分别，果是，如果从道之智慧的角度来说，则显现法身的一部分，即空性。对于广大，基础是相同的。因是心性显现为各种各样的现象。缘是学习各种各样的方法。所缘是显现的所有法。相是依dependency和缘起的相。
English
Those that dissolve into the mind are the mantras of the conventional completion stage, and the wisdom of great bliss is the very nature of the ultimate mantra, and it is the main factor that protects the mind from conceptualization. Those are part of the completion stage, but the generation stage is not written here. The four, fourteen, and twelve realities, etc., are separated from the two realities, and the seven realities that will be explained are the only reality that is perfectly established and included in both stages. Fifth, regarding the actual explanation of the seven realities, explaining their branches, and explaining their distinctions, among these three, first is the explanation and the summary of meaning. First is: profound, vast, pervasive, constant, wisdom body, union, and immutable bliss, that is, from the single essence of the nature of wisdom, by cutting off and distinguishing, it is proclaimed as seven, this is the explanation. Merely revealing the essence is the first tantra, that is, a brief statement. And for each one, what is the basis, what is the homogeneous cause, what is the manifesting condition or method, what is the object, what is the aspect or way of holding, what is the action, what is the activity, and what is the result, thus explaining with eight meanings is the extensive explanation of the second tantra. In short, if represented in summary, the basis or support is the alaya-consciousness without distinguishing between consciousness and wisdom, which is the same in all seven. The homogeneous cause of the profound is that the nature of mind itself is not established in anything. The condition is to become accustomed to meditating on abiding in emptiness as it is. The object is all dharmas, and the aspect is the pacification of all elaborations. The action is to manifest one's own nature, the activity is to cut off all conceptualizations of signs and signless, and the result is, if from the perspective of the wisdom of the path, to manifest one aspect of the dharmakaya, that is, emptiness. For the vast, the basis is the same. The cause is that the nature of mind appears as various phenomena. The condition is to learn various methods. The object is all phenomena of appearance. The aspect is the aspect of dependent origination.