Chinese
哦（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：哦）字即是，嘿字则是大悲，金刚亦说是智慧。大悲是为救度所有众生，是无缘大悲，此乃俱生大乐之自性。智慧是空性之智慧，其与空性为一体，故如空性一般，唯以金刚称之。如是，与空性为一体的大乐之自性，为救度所有众生，是四身嘿汝嘎。如是，薄伽梵吉祥金刚萨埵唯是果之自性，是集聚、胜乐、嘿汝嘎等之自性，应于一切处宣说，是方便与因。仅以宣说之故，如是名言者，乃经续之差别，如集聚等。彼等之开端，是最初之因，即真实结合之因续，何以故？因此唯有此，方能使方便之续作者得以进入，否则不合理，如是已立即宣说。真实者是不颠倒，因无有损害之量。决定者是以量与圣言所成立。如是：慈爱者为摧毁痛苦故，于诸方便而作显现结合。方便生起，彼因隐蔽故，宣说彼是困难故。以圣言与理智作分辨，痛苦之因完全观察。如是之理，以恭敬且不间断，长久串习故，薄伽梵以瑜伽士之现量各自所能觉知而显现。诸薄伽梵唯有之现量，乃是所有行相之真如行境之故，彼真如不欺骗之故，于真如所有行相不迷乱之真实。彼以诸法皆无自性，诸佛薄伽梵完全了知。所有行相遍知之智慧，亦非成为实有之物，彼亦于一切法中汇集且无自性，彼等以
English
Oṃ is the syllable He is great compassion. Vajra is also said to be wisdom. Great compassion is the compassion that works for the benefit of all beings, it is the compassion without objectification. That is also the nature of the great bliss that is born together here. Wisdom is the wisdom of emptiness, and because it is one with emptiness, it should be called vajra only like emptiness. Thus, the nature of great bliss, which is one with emptiness, is the four-bodied Hevajra, which works for the benefit of all beings. Thus, the Bhagavan, the glorious Vajrasattva, alone is the nature of the fruit, and is the nature of the gathering, the supreme bliss, and Hevajra, and should be spoken of everywhere, as method and cause. Because it is the very act of speaking, such a term is the difference between the tantras of the scriptures, such as the gathering. The basis of these is the original cause, the tantra of the cause of true union, because only when this exists can the agent of the method tantra enter, otherwise it is unreasonable, as has just been said. True is non-inverted, because there is no measure of harm. Certainty is established by measure and scripture. Thus: Compassionate one, for the sake of destroying suffering, He manifests union with all methods. Method arises, that cause is hidden, therefore it is difficult to explain it. By discriminating with scripture and reason, the cause of suffering is completely examined. From such reasoning, with reverence and without interruption, through long practice, the Bhagavan manifests through the yogi's direct perception, which is to be known by each individual. The direct perception of the Bhagavans alone, because it is the object of the Suchness of all aspects, that Suchness is infallible, and therefore the reality that is not confused about the Suchness of all aspects. He fully knows that all dharmas are without characteristics by the Buddhas, the Bhagavans. The wisdom of all aspects of omniscience is also not something that becomes real, it is also gathered in all dharmas and is without self-nature, they with
Chinese
是为了现证圆满正等觉的缘故。如是，在圣《般若波罗蜜多》中也曾宣说：一切相智之智是现量之自性，彼亦如来以无自性而现证圆满正等觉。如是。以其教法最为殊胜之后，可以推断。对于所见与未见之事物，以理成立与以自语，凡是无害之论典，应当受持之理，或以圣教量，亦为现见此岸者所决定之义，如是者是，此乃应以论题之语势而了知之义。若如另一方所言，以已损害之故，则非为真实，且无有能成立者，故为不定，如何能成为论题本身？此亦非是耽著颠倒之我等见解之狮子与劫夺者，以及地之精华等之对境，且是声闻补特伽罗之无我现证之故，而断除烦恼障者之对境，以其具有一切所知障之故，以及独觉者之对境，以其具有所知障之一分之故。是故，是为大秘密。宣说真实结合者，即是智慧与方便之自性，所谓智慧，即是空性及其智慧，亦即是空性与味一体之故。方便，即是无缘大悲，成办有情之义利，是俱生大乐之自性。智慧与方便彼等二者成为无二无别，其为何者之自性，彼自性即是如是，真实结合即是双运之体性。如是，在《集异品》中亦云：智慧方便等入者，名为瑜伽现宣说，无自性者即智慧，方便乃为事物相。如是。殊胜生起者，所谓较声闻等更为殊胜，以其现证等功德果之相续自性皆由此生起与出生，故为殊胜生起。摩尼者，乃是经函本身之故。此以论
English
It is for the sake of realizing perfect and complete enlightenment. As it is also stated in the Noble Perfection of Wisdom: "The wisdom of the knowledge of all aspects is of the nature of direct perception, and that is also perfectly and completely enlightened by the Thus-Gone One as being without characteristics." Thus it is. By inferring from the fact that its teachings are the most supreme. For things seen and unseen, whatever scripture is harmless, established by reason and one's own words, is the reason to be taken, or the meaning that is also determined by those who see this shore through scripture. This is the meaning to be understood by the force of the words of the topic. If, as the other side says, it is damaged, then it is not true, and since there is no one to establish it, it is uncertain, how can it be the topic itself? This is also not the object of the lion and the robber who are attached to the inverted view of self, etc., and the essence of earth, etc., and it is the object of those who have abandoned the obscurations of affliction because of the direct realization of the selflessness of the Hearer's person, because they have all the obscurations of knowledge, and the object of the Solitary Realizers, because they have one part of the obscurations of knowledge. Therefore, it is a great secret. Explaining the true union is said to be the nature of wisdom and means, wisdom is emptiness and its wisdom, which is also because emptiness and taste are one. Means is great compassion without focus, accomplishing the benefit of beings, which is the nature of great bliss born together. When wisdom and means become inseparable, what is the nature of that, that nature is such, true union is the nature of union. Thus, in the Compendium of Different Items it is also said: "Wisdom and means are those who enter into equilibrium, it is manifestly declared as yoga, that which is without nature is wisdom, means is the characteristic of things." Thus it is. The supreme arising, so-called, is more supreme than the Hearers, etc., because the qualities of the continuum of the nature of the fruits of qualities such as manifest knowledge arise and are born from this, therefore it is the supreme arising. The Mani is the scripture itself. This with the discourse.
Tibetan
་གཞི་ཉིད་མངོན་པར་གསལ་བར་བྱེད་དོ། །དེ་ཁོ་ནའི་ཕྱིར་གསུངས་པ། ཡང་དག་པར་སྦྱོར་བའི་ཞེས་པ་ལ་སོགས་པའོ། །ཡོན་ཏན་རྣམས་འདིས་ཡང་དག་པར་ཀུན་ནས་འཛིན་པར་བྱེད། ཡོངས་སུ་རྒྱས་པར་བྱེད་ཅེས་པས་ཏིང་ངེ་འཛིན་ཏེ་རྣམ་པར་མི་རྟོག་པའོ། །འོན་ཀྱང་སྒོམ་པས་རྣམ་པར་གཡེང་བ་མ་ལུས་པ་བཟློག་པས་ཏིང་ངེ་འཛིན་པར་བྱེད་པ་ལ་འདི་མཆོག་ཏུ་འབྱུང་བར་འགྱུར་རོ། །སེམས་མཉམ་པར་གཞག་པ་ནི་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་ཤེས་པར་བྱེད་ཅིང༌། དེའི་རྗེས་སུ་འགྲོ་བ་ཅན་དུ་དེའི་ཡོན་ཏན་རྣམས་འགྱུར་རོ་ཞེས་ཏིང་ངེ་འཛིན་གྱི་སྒྲ་བརྗོད་པས་གསལ་བར་བྱེད་དོ། །དེ་ཉིད་ཀྱི་ཕྱིར་གསུང་བར་འགྱུར་བ་མཚན་ཉིད་ཅེས་པ་སྟེ། ཏིང་ངེ་འཛིན་པར་བྱེད་པ་ཁོ་ན་ལས་མཚོན་པར་བྱ་བ་ཉིད་ཀྱི་ཕྱིར་རོ། །དེ་ཉིད་ཀྱི་ཕྱིར་གསུངས་པ། ཞེས་པའི་དོན་ཏོ་ཞེས་པ་སྟེ། འདི་ནི་ལྷུར་ལེན་པ་ཉིད་ཀྱི་དོན་ཏོ། །འབྱུང་བ་ནི་སྐྱེ་བའོ་ཞེས་པའི་དོན་བརྗོད་ཀྱི། འབྱུང་བ་དངོས་པོའི་རྐྱེན་གྱི་མཐའ་ཅན་ནི་མ་ཡིན་ཏེ། དེ་ཁོ་ན་འབྱུང་བའོ་ཞེས་གཞི་མཐུན་པ་ཉིད་ཀྱི་ཕྱིར་རོ། །ཡང་ན་དེ་ཁོ་ན་སྟེ། ཡང་དག་པར་སྦྱོར་བ་ནི་ཏིང་ངེ་འཛིན་པར་བྱེད་པ་ལས་གློ་བུར་བའི་དྲི་མ་དང་བྲལ་བས་མཆོག་ཏུ་སྟེ་འབྲས་བུ་རྡོ་རྗེ་འཛིན་པའི་རང་བཞིན་དུ་འབྱུང་བའོ་ཞེས་པ་ མཆོག་ཏུ་འབྱུང་བ་སྟེ་བྱེད་པ་པོ་ལ་ཨ་ཙའོ། །དེ་ལྟ་བུར་གྱུར་པ་ཞེས་པ་བཤད་ཟིན་པའི་ཁྱད་པར་གྱིས་ཁྱད་པར་དུ་བྱས་པའོ། །བརྟན་པ་ནི་རི་དང་ཆུ་ཀླུང་དང་རྒྱ་མཚོ་དང་ས་གཞི་དང་རླུང་ལ་སོགས་པ་སྣོད་ཀྱི་འཇིག་རྟེན་གྱི་རང་བཞིན་རྣམས་སོ། །གཡོ་བ་ནི་སེམས་ཅན་རྣམས་སོ། །རྒྱུ་དང་རྐྱེན་ཚོགས་པ་ལས་བྱུང་ངོ་ཞེས་པས་དངོས་པོ་རྣམས་ཏེ། དེ་རྣམས་ཀྱི་རང་བཞིན་དེ་གཉུག་མའི་ངོ་བོ་གང་གི་བདག་ཉིད་དེ་རང་གི་ངོ་བོ་ཡིན་པ་དེ་ནི་དེའི་བདག་ཉིད་ཅན་ཏེ་དེ་ལས་གཞན་པའི་བརྟན་པ་དང་གཡོ་བའི་དངོས་པོའི་རང་བཞིན་མེད་པའི་ཕྱིར་རོ། །བརྟན་པ་ལ་སོགས་པ་རྣམས་ནི་བྱིས་པ་རྣམས་ཀྱིས་ཀྱང་རྟོགས་པར་བྱ་བ་ཉིད་ན་ཡང་དེའི་རང་བཞིན་འདི་རྟོགས་བྱ་མ་ཡིན་པ་ཉིད་ནི་དེ་ཁོ་ན་ཉིད་ཀྱི་ཆ་ལ་མ་གོམས་པ་ལས་སོ་ཞེས་གསུངས་པ། འདི་མཚོན་པར་བྱ་ཞིང་མངོན་སུམ་དུ་བྱའོ་ཞེས་པ་འདིས་ཏེ་བསྒོམ་པར་བྱ་བཞིན་པས་སོ་ཞེས་པ་མཚན་ཉིད་དོ། །ཇི་ལྟར་མི་རྟག་པ་ཉིད་ལ་སོགས་པར་སྲེས་སུ་དཔག་པའི་དངོས་པོའི་རང་བཞིན་ཉིད་ལ་ཡང་སྒོམ་པའི་བདག་ཉིད་ཀྱི་འཇུག་པས་མངོན་དུ་བྱ་བ་དེ་བཞིན་དུ
Chinese
其根本自性得以显现。因此才说“正确地结合”等等。通过这些功德，可以正确地完全掌握。所谓“完全增长”，即是禅定，也就是无分别。然而，通过修行，遣除了所有散乱，从而进入禅定，这会成为最佳状态。心平等安住，就能如实了知，并且随之，其功德也会随之转变，通过宣说禅定的声音，使其得以显现。因此，将会说“特征”，因为仅仅通过禅定才能被象征。因此才说“意义”等等，这指的是专注于此的意义。所谓“出现”，指的是出生的意义，但并非指事物因缘的终结，因为“唯有如此出现”是基于共同基础的缘故。或者，唯有如此，正确地结合，即通过禅定，远离了突如其来的污垢，从而达到最佳状态，也就是在果位上成为金刚持的自性。 所谓“最佳出现”，即是对作者而言的阿匝。所谓“成为如此”，是通过已经阐述的差别来加以区分的。所谓“稳固”，指的是山、河流、海洋、大地和风等器世间的自性。所谓“动摇”，指的是有情众生。所谓“从因和缘的集合中产生”，指的是事物，它们的自性，也就是本初的体性，其自身就是自性，那就是它的体性，因为除了它之外，没有其他稳固和动摇的事物自性。虽然稳固等等是连孩童也能理解的，但其自性无法被理解，这是因为不熟悉真如的缘故。因此才说“这应该被象征和显现”，这指的是通过修行来显现，这就是特征。就像对无常等等进行混合推测的事物自性，也同样通过修行的自性进入而得以显现一样。
English
Its fundamental nature is revealed. Therefore, it is said, "correctly combining" and so on. Through these qualities, one can correctly and completely grasp. The so-called "complete growth" is samadhi, which is non-discrimination. However, through practice, all distractions are eliminated, thereby entering into samadhi, which will become the best state. When the mind is equally settled, one can know things as they truly are, and accordingly, its qualities will also transform accordingly. By proclaiming the sound of samadhi, it is made manifest. Therefore, it will be said to be a "characteristic," because it can only be symbolized through samadhi. Therefore, it is said, "meaning" and so on, which refers to the meaning of focusing on this. The so-called "appearance" refers to the meaning of birth, but it does not refer to the end of the causes and conditions of things, because "only in this way does it appear" is based on a common foundation. Or, only in this way, correctly combining, that is, through samadhi, one is free from sudden defilements, thereby reaching the best state, which is to become the nature of Vajradhara in the fruition. The so-called "best appearance" is Atza for the author. The so-called "becoming like this" is distinguished by the differences that have already been explained. The so-called "stable" refers to the nature of the container world, such as mountains, rivers, oceans, earth, and wind. The so-called "moving" refers to sentient beings. The so-called "arising from the collection of causes and conditions" refers to things, their nature, that is, the original essence, which itself is the nature, that is its essence, because apart from it, there is no other stable and moving nature of things. Although stability and so on can be understood even by children, its nature cannot be understood, because it is unfamiliar with suchness. Therefore, it is said, "this should be symbolized and manifested," which refers to manifesting through practice, which is the characteristic. Just as the nature of things that are mixed and speculated upon, such as impermanence, can also be manifested through the entry of the nature of practice.