English
Speech, speech, and mind cease, and the body, speech, and mind of wisdom are attained. However, there is only the manifestation of subtle veins and so on, which are merely transformations of the mind. The realm of mind's appearance and the channels and winds, and the cessation of these, give rise to the twelve bhumis of the noble path. From the accomplishment of union with the supreme messenger goddesses, the mandala of deities, which is the essence of great bliss, is similar to the form of the emanation body. These are called the twelve bhumis by vidyadharas and mantra practitioners. This is the nature of the bhumis. Tenth, explaining the seven types of individuals: the beginner has no clarity in samadhi, the yogi only generates clarity, the practitioner whose actions are unobstructed and who can accomplish siddhis, the accomplished one who has attained common great and small siddhis, the supremely accomplished one who has attained the supreme siddhi, those who have only attained the bhumis, and the great-hearted ones, who are all the bodhisattvas from the eighth bhumi onwards. Vajrasattva is the supreme Buddha, and the seven stages of mantra practitioners are explained. Furthermore, through the kindness of the guru, the diligent one manifests all seven perfectly in one lifetime. Eleventh, explaining the nature of reality: it is not emptiness that can be grasped anywhere, nor is it non-emptiness, the nature of the object of the mind. This undefiled mind of self-nature is the suchness of all dharmas. Although there is no distinction in space, the distinction of vessels is made in the face of conceptualization. Likewise, in the seven states of beginners and so on, worldly people who do not know suchness conceptualize. The vajra nature of the mind is immutable. In the states of samsara and nirvana, the order of vehicles is endless, and the realm of their minds is indestructible and immovable. Just as space is not stained by earth, water, fire, or wind, so it is not stained by all dharmas. If you ask what the appearance of samsara is, it is like those with blurred vision seeing hairs in the sky, even though there are none. Likewise, all appearances of samsara are merely conceptualizations. In the reality of things, there is no samsara, and there is no one who transmigrates. Twelfth, explaining the secret of the vows of mantra: Therefore, after abandoning all artificial conceptualizations of samsara, conceptualization
Chinese
观修离贪之神像，以及乐空二者双运之自性。于如来之语的究竟意义之道上，勿作分别念于秘密真言之明咒。此乃究竟之誓言。第十三，宣说明咒之行持：瑜伽自在之秘密真言行者，对于众生，无论是男、女、非男非女，皆不应轻蔑，因已受金刚三之印玺加持故。声闻部之分别说者，以及经部之见解，若欲视为究竟，则彼等之居所，莫说七日，片刻亦不应停留。不敬离贪之道、禅定及色之等持。不应以心舍弃珍贵之女性。身语亦然，虽需知一般应遮止之差别，然上述之誓言底线务必守护。舍弃为己利及执持实有者之声闻行持后，生起贪欲、大乐、大悲，以及以智慧调伏个别有情之所有方法。以外在二合之行为，安住于内在超越二合之无漏大乐之修持誓约中。对于戒律不执著为应取，对于非戒律不执著为应舍，于彼等一切境中心生厌离。不分别所食为美味，不食为不净等。不作种姓等清净与不清净之分别。知晓一切自性为空性，以及彼性之乐明平等。以知晓而受用。头圆乃比丘之装束，或以明点充满梵穴之义，此乃拙火炽盛或以此而具乐之贪欲光辉。于一切平等无有对境之处，无有分别念。无有牵引至恶趣之罪业，以及牵引至善趣之福德，以及无记之状态。何耶？无论何时何种行为，皆为转为菩提之方便之行者。世间有情摇动之因。虽说能生等持之验相者为女性，然此处乃与殊胜方便之女性结合，而非于等持与智慧等上用心。
English
Meditate on the deity image free from attachment, and the nature of the union of bliss and emptiness. On the path of the definitive meaning of the words of the Tathagata, do not make discriminations about the knowledge of secret mantras. This is the ultimate samaya. Thirteenth, explaining the conduct of mantras: The yogi master, the secret mantra practitioner, should not despise any being, whether male, female, or neuter, because they have been sealed with the three vajras. Those who hold the views of the Sravaka-Vibhajyavada and the Sutra school as ultimate, their dwellings should not be stayed in even for a moment, let alone seven days. Do not disrespect the path of detachment, meditation, and the samadhi of form. A precious woman should never be abandoned in mind. Even in body and speech, although one must know the distinctions of what should generally be prohibited, the bottom line of the above-mentioned vows must be kept. Having abandoned the conduct of the Sravakas who are self-serving and cling to reality, generate desire, great bliss, great compassion, and all methods of taming individual sentient beings with wisdom. With external dualistic actions, abide in the ascetic vow of the uncontaminated great bliss that transcends internal dualism. Do not cling to vows as something to be taken, and do not cling to non-vows as something to be abandoned, and turn your mind away from all those things. Do not discriminate between what is eaten as delicious and what is not eaten as unclean, etc. Do not make distinctions between clean and unclean lineages, etc. Know that all natures are emptiness, and that the bliss and clarity of that nature are equal. Enjoy it with knowledge. A round head is the attire of a monk, or the meaning of filling the crown with bindus, that asceticism is the blazing of the inner heat fire or the splendor of desire with bliss. In all equality, where there is no object, there is no thought. There is no sin that leads to bad migrations, and no merit that leads to good migrations, and no state of indeterminacy. What is it? Whatever the time and whatever the action, it is the conduct of one who transforms it into a means of enlightenment. The cause of the movement of sentient beings in the world. Although it is said that the woman who produces the experience of samadhi is a woman, here it is a union with a woman of supreme means, and not focusing on samadhi and wisdom, etc.
English
Na pa. Completion. A true monk who has not lost his celibacy, he is known as the Lord of the Three Realms, and has become the teacher of all, including the three gods, the guardians of the directions, the four great kings, the lord of the Asuras, and the great Nagas. Pa'o. The fifth chapter, which shows the stages of wisdom that bless and perfect the Vajra Light. The Quintessence of the Union of All Activities Tara, called the King of the Tantras of Yoginis, says: The later division, the secret is to eliminate the doubts of meaning and to show it definitively, but there may be more than this. Finished. The division of how many Taras arise is finished. The venerable Buddha Gupta, who was born in the land of Rasmi Shiva in southern India, was proficient in Vajrayana and attained accomplishment, listened to this tantra in detail, translated what was easy to translate, and repeatedly studied the difficult points. Later, he carefully compared the commentaries with the feet of the Indian Abbot Nirvana Shri and with the Pandit Purna Vajra, and translated it by Gyaltsenpa Tarānātha. Auspicious! May virtue and goodness increase! Shubham (Sanskrit Devanagari, śubham, Sanskrit Roman transliteration, auspicious). Extremely profound and vast, this tantra is the one who reveals the secrets of all tantras, and with a slight explanation by the commentary, may I attain Buddhahood with this virtue! Gyaltsenpa Tarānātha wrote in the secluded Bodhi Great Place, recording the oral instructions and heart essence of the three venerable masters and pandits as they resided in his own mind, and also slightly recorded the special meanings of the two commentaries that could serve as examples. Therefore, all the uncommon secrets have been clarified, and unless one has received empowerment, and has received oral instructions and tantra explanations, profound explanations, and has firm faith, one should not show it, and it is sealed with a secret seal. At the age of thirty-three. Maṅgalaṃ vistara kuru (Sanskrit Devanagari, maṅgalaṃ vistara kuru, Sanskrit Roman transliteration, auspicious, vast, do). With the moonlight of virtue established in this way, may the lotus garden of the good gate of doctrine and beings, fully bloom and become the glory of a new feast, and may it not decline until the end of existence! With the goodness established in this way, may we practice as it is in the profound meaning of definitive meaning in all lifetimes!
Chinese
解脱寂静之海中成一味，趋入无边法理缓流河， 纵然一句词之微粒亦，涤荡三毒垢染此妙语。 以此印制善业之力量，开启真正佛法之千门， 愿令五道众生无遗余，获得决定胜妙之宝藏。
English
GA. MATI SO. Aspiration for the Colophon In the ocean of liberation and peace, becoming one taste, flowing into the endless Dharma principles, a gently flowing river. Even a single particle of a word can wash away the stains of the three poisons. This excellent explanation is nectar. Through the power of the accumulation of pure white deeds of printing this, may a thousand gates of the true Dharma be opened. May all beings of the five realms gain power over the treasury of definitive goodness and jewels. Thus, in order to expand the tradition of the Shakya Lion, the guide to harmless peace in the vast realm of Jambudvipa, in all ways, and for the sake of many temporary and ultimate good gatherings, this aspiration prayer, which can be applied to all Buddhist scriptures of all denominations, whether already printed or to be printed, is composed by the Shakya mendicant and Dharma speaker Ngawang Lobsang Tenzin Gyatso. The Lung-Kya Monastery Wish-Fulfilling Jewel Text Compilation Office has created this e-book. Announcement: 1. Our Wish-Fulfilling Jewel Text Compilation Office is operating an electronic library that specializes in making books into e-books and distributing them. We treat all Buddhist scriptures of all denominations equally. Any new modern books that comply with the regulations of our library are being made into e-books. If there is a need to make books into e-books and distribute them, please provide a summary of the book's contents and an introduction to the author. After review by our book review team, it will definitely be made into an e-book and placed in the book list of the electronic library. 2. If individuals who have created e-books wish to place their e-books in our electronic book list, please contact us through the addresses listed below. After review and approval by our review team, it can be placed in the book list of the electronic library. 3. We request that the knowledgeable individuals who read the e-books in our electronic library provide feedback on any errors or omissions in the books, and offer valuable suggestions on the layout and production of the books.