Chinese
总是安住。 就像圣者光护也说，看待一切众生都像是导师一样。 因此，进入母亲子宫后，胎儿自然蜷缩着，就像穿着僧裙一样。 就像依靠堪布而生起学法一样，依靠母亲而生起胎儿，所以是堪布。 手是合掌向圣尊。 意思是说，出生时双手合掌于额头，所以称为手。 之后逐渐生长，就像通过学法而生起高尚和菩提一样，身体逐渐生长的意思。 念诵咒语是“乌昂巴达”。 意思是说，孩子出生时，从子宫里出来就是赤裸的，这就是赤裸的形象。 在那之后，那些剃光头的人就是比丘。 那些等等的众生们， 毫无疑问，他们就是佛。 就像因陀罗菩提的尊者也说： “金刚萨埵自身， 遍在于一切众生的心中。” 因此，例如，如果找到一两黄金转化药，涂在千两铁上， 所有的铁都会变成金子。 同样，确信一切众生都是佛，这是毫无疑问的。 因此，进入此续部的瑜伽士， 也要将一切众生和一切事物观想为吉祥黑汝嘎的自性。 其余的因为词语简单易懂，所以没有写。 这个众生就是佛， 然而却被遍计的垢染所覆盖。 去除那些垢染，就是佛。 意思是说，一切众生都是一切佛的自性，是菩提心的精华，是法身的自性。 那么，如果有人想知道为什么会在三界中轮回， 然而却被遍计的垢染所覆盖。 被无明的愚昧所蒙蔽， 被微细增长的烦恼所控制， 造作各种各样的业，所以在三界中出生和轮回。 如果有人问，难道没有清净的方法吗？ 那么，去除那些垢染，就是佛。 就像《辨中边论》中也说： “此有垢与无垢， 如水界金与虚空。 如净般地欲清净。” 以及《善臂请问经》中
English
always abides. Similarly, the venerable Light Protector also said to regard all sentient beings as teachers. Therefore, entering the mother's womb, the fetus naturally curls up, like wearing a monastic skirt. Just as learning arises by relying on a Khenpo, the fetus arises by relying on the mother, so it is a Khenpo. The hands are joined palms towards the noble one. It means that at the time of birth, the palms are joined at the forehead, so it is called hands. Then gradually growing, just as nobility and Bodhi arise through learning, the body gradually grows. Reciting the mantra is "U Anga Bada." It means that when a child is born, coming out of the womb is naked, and that is the naked form. After that, those who have shaved heads are monks. Those and other sentient beings, there is no doubt that they are Buddhas. Just as the venerable Indra Bhuti also said: "Vajrasattva himself, pervades the hearts of all sentient beings." Therefore, for example, if one or two of the gold-transforming medicine is found, and applied to a thousand taels of iron, all the iron will surely turn into gold. Similarly, to be certain that all sentient beings are Buddhas is without doubt. Therefore, the yogi who enters the door of this tantra, must also contemplate all sentient beings and all things as the nature of glorious Heruka. The rest are not written because the words are simple and easy to understand. This sentient being is a Buddha, however, it is covered by the defilements of imputation. Removing those defilements is being a Buddha. It means that all sentient beings are the nature of all Buddhas, the essence of Bodhicitta, the nature of Dharmakaya. Then, if someone wonders why they revolve in the three realms, however, they are covered by the defilements of imputation. Being obscured by the ignorance of ignorance, being controlled by the subtle increase of afflictions, performing various kinds of karma, so they are born and revolve in the three realms. If someone asks, is there no way to purify? Then, removing those defilements is being a Buddha. Just as it is also said in the Discrimination between the Middle and the Extremes: "This has defilements and is without defilements, like the water element, gold, and space. Like purity, one desires purity." And in the "Good Arms' Questions"
Chinese
又于续部中说：贪欲等诸烦恼垢染，故说此心是轮回。烦恼清净如琉璃与月，则能极力宣说有海之边际。如是说。是故，若烦恼清净，则一切皆是佛，此义无疑。自心即菩提，此谓一切有情之心即是佛，心外无别佛可得。于《超世间品》中亦云：诸佛子，三界唯是心，三时亦了知唯是心，彼心亦了知无边无中。导师龙树之尊前亦云：以何心而系缚诸稚童，于轮回之系缚，以彼心之瑜伽士，将往善逝之住处。如是说。又于《一切秘密续》中云：五大之自性五者，人身稳固而作已，以彼事物定修持，自心威力成正觉。如是说。于此续中亦云：于何世间界等中，不得能得佛陀处，心性即是圆满佛，不示余佛如是说，故心外无佛。是之义也。其余是词句易懂。地是名为布嘎西尔，如何是不动手印。任何愚痴地等是，身即毗卢遮那说。如是等中，与身及毗卢遮那结合，如是，与不动结合，等者，身与心二者互相依赖而生，一者不生，如是，如来种及五种姓亦互相依赖，以因与果之方式而生，故金刚种与愚痴之种结合，诸大种亦互相混合而生。于轮之中央有三密，此谓于身轮中央而住之义。地行身之手印，此谓于地而行是身大手印，金刚身者于下观之。如是
English
Also in the tantra it is said: Attachment and other defilements are the cause, therefore it is said that this mind is samsara. If the defilements are pure like crystal and the moon, then the edge of the ocean of existence is proclaimed. Thus it is said. Therefore, if the defilements are completely pure, then everything is Buddha, there is no doubt about this meaning. One's own mind is bodhi, which means that the mind of all sentient beings is Buddha, and there is no other Buddha to be found apart from the mind. In the chapter "Transcending the World" it is also said: O sons of the Victorious Ones, the three realms are only mind, and the three times are also understood as only mind, and that mind is also understood as having no beginning and no middle. The venerable teacher Nagarjuna also said: With whatever mind the children are bound, by the bonds of samsara, by the yogi of that mind, one will go to the abode of the Sugata. Thus it is said. Also in the "All Secrets Tantra" it is said: The five natures of the five great elements, the human body is made stable, by definitely meditating on that object, one's own mind becomes enlightened by power. Thus it is said. In this same tantra it is also said: In whatever world realms, one cannot find a Buddha, the nature of mind is the complete Buddha, it is not shown as another Buddha, thus it is said, therefore there is no Buddha apart from the mind. This is the meaning. The rest are easy to understand phrases. The earth is known as Pukkasī, how is it the immovable mudra? Whatever the earth of ignorance etc. is, the body is said to be Vairochana. In these and other cases, combine with the body and Vairochana, similarly, combine with the immovable, etc., the body and mind arise in mutual dependence, one does not arise alone, similarly, the Tathagata family and the five families also depend on each other, arising as cause and effect, therefore the vajra family and the ignorance family are combined, and the great elements also arise in mutual mixture. In the center of the wheel are the three secrets, this means dwelling in the center of the body wheel. The earth-walking body mudra, this means walking on the earth is the great body mudra, the vajra body is seen below. Thus
Tibetan
བྱ་བ་སྟེ། ཡབ་དང་སྦྱར་རོ། །མཁའ་སྤྱོད་འདོད་ཆགས་ཕྱག་རྒྱ་སྟེ། །ཞེས་བྱ་བ་ནི་ཡུམ་དང་སྦྱར་ཏེ། རྡོ་རྗེ་མོ་དག་སྟེང་དུ་གཟིགས། །ཞེས་བྱའོ། །སེམས་ནི་བདག་མེད་ཚུལ་ཅན་ཡིན། །ཞེས་པ་ལ། བྱང་ཆུབ་ཀྱི་སེམས་དེ་ནི་བདག་མེད་པ་གཉིས་ཀྱིས་སྟོང་ཞིང་གཟུང་འཛིན་གྱི་དྲི་མ་རྣམ་པར་དག་པ་མཐའ་ཐམས་ཅད་དང་བྲལ་བ་ལ་བྱ་སྟེ། དབུས་ན་གནས་ཞེས་པའི་དོན་ཏོ། །རིགས་དྲུག་ཏུ་ནི་རྣམ་ཕྱེ་བ། །ཞེས་པ་ལ། རིགས་དྲུག་ནི་ཨཀྵོ་བྷྱ་དང༌། སྣང་མཛད་དང༌། རིན་ཆེན་འབྱུང་ལྡན་དང༌། སྣང་བ་མཐའ་ཡས་དང༌། དོན་ཡོད་གྲུབ་པ་དང༌། རྡོ་རྗེ་སེམས་དཔའ་སྟེ་དྲུག་གོ །ལྷག་མ་ནི་བརྡ་ཕྲད་སླའོ། །ལེའུ་བཞི་པའི་བཤད་པའོ།། །། བཞི་པ། རྒྱུད་ཐམས་ཅད་ཀྱི་ཕྱག་རྒྱ་བསྡུས་པའི་དོན་གྱི་ལེའུའི་བཤད་པ།
Chinese
是行为，与父（相合）。空行贪欲手印，名为与母（相合），观于金刚母之上，如是说。心是无我之相，如是说。菩提心即是空性二无我，能取所取之垢完全清净，远离一切边，是为（菩提心），意为处于中央。分为六部，如是说。六部是阿閦鞞（Akshobhya，अक्षोभ्य，akṣobhya，不动），毗卢遮那（Vairochana，वैरोचन，vairocana，光明遍照），宝生（Ratnasambhava，रत्नसंभव，ratnasaṃbhava，宝生），阿弥陀佛（Amitabha，अमिताभ，amitābha，无量光），不空成就（Amoghasiddhi，अमोघसिद्धि，amoghasiddhi，不空成就），金刚萨埵（Vajrasattva，वज्रसत्त्व，vajrasattva，金刚萨埵），此为六部。其余是词语容易理解。第四品之释。完。 第四，总摄一切续部手印之义品释。
English
It is action, combined with the father. The Dakini's desire mudra, called combined with the mother, look upon the Vajra Mother, it is said. The mind is the nature of no-self, it is said. That Bodhicitta is empty of the two no-selves, the defilements of grasping and being grasped are completely purified, it is separated from all extremes, it is called (Bodhicitta), meaning it resides in the center. Divided into six families, it is said. The six families are Akshobhya, Vairochana, Ratnasambhava, Amitabha, Amoghasiddhi, and Vajrasattva, these are the six families. The rest are easy to understand words. Explanation of the fourth chapter. Finished. Fourth, Explanation of the chapter on the meaning of summarizing the mudras of all tantras.