Chinese
中，金刚三结合是进入等。禅定是鼻尖上的喜悦。咒轮是用三个字母来旋转的。用右边等区分，用红色等来做。这是金刚念诵的次第。从“然后”等开始。所有的咒语都是圆满次第瑜伽士们修持的三昧耶，即佛等。戒律是顶礼。那 是。总而言之，从“有情”等开始。有情界是指蕴、界、处。如果将它们简要地归纳为一个，就会产生三种智慧。那金刚是由光明所激发的，应该收集。用金刚三顶礼。殊胜是极其卓越的。圆满次第的瑜伽士们不应该舍弃。这是心完全清净的次第。从“然后”等开始，将要宣说进入获得等的三昧耶。在“金刚粪尿”等中，虚空是智慧，界是方便。通过它们的结合，粪尿是莲花和金刚，应该将它们合一。之后，用金刚 吽 （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和 帕 （藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕）等的种子字完全充满，即加持，并应该发动分别念。之后，三时金刚是贪欲等三者，舍弃它们，融入第四者。三昧耶是修行的这个差别。最好是自证，常恒是不动的大乐自性，如此宣说。自性、因、业和果等。从“然后”等开始，金刚不现是指与所有分别念分离的三昧耶，即所说的修行次第。从“四时”等开始。四时是指世尊观修具有 吽 （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字四部分的，应该安放在心间等四个位置并念诵。如何呢？一日是指白天和夜晚。其中，在心间是无头哈，在喉咙是头，在秘密处是足钩，在脐间是语尾。像这样修行之后，物质是分别识超
English
In, the union of the three vajras is entering, etc. Samadhi is the joy on the tip of the nose. The mantra wheel is to be rotated with three letters. Distinguishing by right, etc., doing with red color, etc. This is the sequence of vajra recitation. Starting from "Then," etc. All mantras are the samaya practiced by the yogis of the completion stage, i.e., the Buddhas, etc. The discipline is prostration. That is. In short, starting from "sentient beings," etc. The sentient being realms are the aggregates, elements, and sense bases. If they are briefly summarized into one, three wisdoms will arise. That vajra is stimulated by clear light, and should be collected. Prostrating with the three vajras. Supreme is extremely excellent. Yogis of the completion stage should not abandon it. This is the sequence of complete purification of the mind. Starting from "Then," etc., the samaya of entering into obtaining, etc., will be explained. In "Vajra feces and urine," etc., space is wisdom and realm is means. Through their union, feces and urine are lotus and vajra, and they should be made one. After that, completely filled with the seed syllables of Vajra Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕), etc., which is blessing, and discrimination should be set in motion. After that, the three times vajra are the three, i.e., desire, etc., abandon them and dissolve them into the fourth. Samaya is this difference of meditation. It is best to be self-aware, and constancy is the nature of great bliss that does not move, thus it is shown. Nature, cause, action, and result, etc. Starting from "Then," etc., the invisible vajra refers to the samaya that is separated from all discriminations, which is the sequence of practice that has been spoken of. Starting from "Four times," etc. Four times refers to the Blessed One meditating on the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) with four parts, which should be placed and recited in the four places, i.e., the heart, etc. How is it done? One day refers to day and night. Among them, in the heart is the headless ha, in the throat is the head, in the secret place is the foot hook, and in the navel is the end of the sound. After meditating like this, the substance is the discriminating consciousness trans
Chinese
具有忿怒相者所摄受之心应当摧毁。此誓言金刚是修行者的圆满之因，能圆满一切心愿，是金刚念诵的次第。又，四时是四空性，每日于刹那等中行持应当修习，彼时，物是自性之集合，摄受是近取。誓言金刚是圆满之因，显示这是获得光明位阶的誓言，是心完全清净的次第。或者，四时是颠倒，从一切空性开始到空性为止。殊胜如幻，物是天神的行持应当升起，摄受是舍弃生起次第的分别念。此誓言金刚是三界的圆满之因，能圆满一切心愿，是加持于自身的次第。或者，四时是贪欲等三者与光明，行持彼等是清净贪欲等三者或者成为一味。如果不能稳固，彼时，物是执持丸药与随破之三摩地二者，摄受是作为对境。誓言金刚是现证菩提次第圆满之因，如是宣说。是现证菩提的次第。或者，四时是修习四种次第。如是行持后，应当修习不住涅槃之金刚身。物是世俗谛与胜义谛，摄受是成为无二。誓言金刚是圆满次第瑜伽士的圆满之因，是最终获得，因为此后不再需要学习。从极作中也说：风之自性次第，进入咒之自性。如是说，安住于双运定，不再少许学习。如是说，是双运的次第。从“此后”等开始，虚空持明是顶髻转轮王，其誓言是宣说修习，从身语意等开始，身
English
The mind captivated by one with an angry countenance should be destroyed. This samaya-vajra is the cause of the practitioner's perfection, fulfilling all aspirations; it is the stage of vajra recitation. Furthermore, the four times are the four emptinesses. Each day, engaging in moments and so forth, one should meditate. At that time, the substance is the collection of nature, and appropriation is drawing near. The samaya-vajra is the cause of perfection, indicating that this is the samaya to attain the state of clear light; it is the stage of complete purification of mind. Alternatively, the four times are reversed, starting from all emptiness and ending in emptiness. The best is like illusion. The substance is the conduct of the deity, which should arise, and appropriation is abandoning the conceptualizations of the generation stage. This samaya-vajra is the cause of perfection of the three realms, fulfilling all aspirations; it is the stage of blessing oneself. Alternatively, the four times are the three, namely desire and so forth, and clear light. Engaging in them is purifying the three, namely desire and so forth, or making them of one taste. If it does not become stable, then the substance is holding the pill and the two samadhis of subsequent destruction, and appropriation is making them the object. The samaya-vajra is the cause of perfecting the stage of manifest enlightenment, so it is taught. It is the stage of manifest enlightenment. Alternatively, the four times are meditating on the four stages. Having done so, one should meditate on the vajra body of non-abiding nirvana. The substance is conventional and ultimate truth, and appropriation is making them non-dual. The samaya-vajra is the cause of perfection for the yogi of the completion stage, which is ultimately attained, because there is no further learning after that. From the Uttaratantra it is also said: "By the nature of wind, in order, one enters the nature of mantra." Thus it is said, "By abiding in the union samadhi, one will not learn even a little again." Thus it arises, it is the stage of union. From "Then" and so forth, the space awareness holder is the crown chakra king, whose samaya is said to be meditation, from body, speech, and mind and so forth, body
Chinese
语、意金刚即是毗卢遮那等瑜伽士们。他们应当思维自己是顶髻转轮王，头饰即是顶髻，应当如此观想。如果这样做，则三金刚的誓言，即是安住于三界的猛厉者等，那些忿怒者也能战胜那些修行者，因为顶髻转轮王是一切之主，是如此之意。其后等，执持一切咒语者即是修行者们，他们的最初事业的誓言，即是正在学习的学处。身之金刚于食物，等，在吃食物的时候，为了使身体饱满，应当观想自己是毗卢遮那。同样，外境即是各种各样的想法，对于金刚持，应当观想自己是不动佛。同样，在读诵经部等圣法的时候，金刚法即是应当观想自己是无量光佛。入定和供养的时候，应当使自己成为宝生佛和不空成就佛，因为第六品中如此宣说。本体清净大金刚持如是宣说，与此相合，是生起次第。其后等，薄伽梵大金刚持，一切金刚持即是如来们的身语意平等性，即是身等味平等性，显示获得之能力，以知晓他人心之自性而获得，是如此之意。现在其他教法做什么呢？是如此之意，未作任何言说，立即进入光明之禅定，是词句之义。薄伽梵未作任何言说，知晓此理后，慈氏等菩萨们向如来 顶礼后，如此祈请。不可言说等如前。薄伽梵等，唉！薄伽梵，不动佛等衡量尚未穷尽，如此。
English
Speech and mind vajras are the yogis such as Vairochana. They should think of themselves as the crown chakra king, and the head ornament is the crown, and they should visualize it in this way. If you do this, then the vows of the three vajras, that is, the fierce ones who dwell in the three realms, etc., those wrathful ones can also overcome those practitioners, because the crown chakra king is the lord of all, that is the meaning. Thereafter, etc., those who hold all mantras are the practitioners, and the vows of their initial actions are the precepts that are being learned. The vajra of the body is in food, etc., when eating food, in order to make the body full, one should visualize oneself as Vairochana. Similarly, the external environment is all kinds of thoughts, and for Vajradhara, one should visualize oneself as Akshobhya. Similarly, when reciting the holy Dharma such as the Sutras, the Vajra Dharma is that one should visualize oneself as Amitabha. When entering into samadhi and making offerings, one should make oneself into Ratnasambhava and Amoghasiddhi, because it is so stated in the sixth chapter. The great Vajradhara, whose essence is pure, spoke thus, and in accordance with this, it is the generation stage. Thereafter, etc., the Blessed One, the Great Vajradhara, all Vajradharas are the equality of body, speech and mind of the Tathagatas, that is, the equality of taste of body, etc., showing the ability to obtain, and obtaining by knowing the nature of others' minds, that is the meaning. What do other teachings do now? That is the meaning, without saying anything, immediately entering the samadhi of light, is the meaning of the words. The Blessed One did not say anything, and after knowing this reason, the Bodhisattvas such as Maitreya prostrated to the Tathagatas and prayed like this. Unspeakable etc. are as before. Blessed One etc., alas! Blessed One, Akshobhya etc. have not been completely measured, like this.
Tibetan
བུའི་དེ་བཞིན་གཤེགས་པ་རྣམས་དང༌། བྱང་ཆུབ་སེམས་དཔའ་རྣམས་དང་ལྡན་པའི་འཁོར་གྱི་ནང་ན་དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་བདག་ཉིད་རྡོ་རྗེ་འཆང་ཆེན་པོ་སྟེ། དེ་ཅིའི་སླད་དུ་ཅང་མི་གསུང་བར་བཞུགས་ཏེ། གང་གི་ཕྱིར་སྟོན་པ་རྣམས་ནི་གཞལ་བྱ་ཕྱེད་གསུངས་པས་དེ་འཇོམས་པར་མཛད་པའོ་ཞེས་དགོངས་པའོ། །དེ་ནས་ཞེས་བྱ་བ་ལ་སོགས་པ་ནི་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ལ་མི་བསྐྱོད་པ་ལ་སོགས་པས་འདི་སྐད་བཀའ་སྩལ་པ་སྟེ། རིགས་ཀྱི་བུ་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། ཀྱེ་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་བཅོམ་ལྡན་འདས་འདི་གློ་བུར་པའི་ངལ་བ་ལ་སོགས་པ་མི་སྤྱོད་པའམ། ཕྲག་དོག་གི་དབང་གིས་ཅང་མི་གསུང་བར་གྱུར་པ་མ་ཡིན་ཏེ། འོན་ཀྱང་ལེའུ་བཅུ་གསུམ་པ་ལས་གསུངས་པས་ཉིད་ཀྱི་སྐུ་དང་གསུང་དང་ཐུགས་མི་དམིགས་པའི་ངོ་བོ་ནི་འོད་གསལ་བའི་དེ་ཁོ་ན་ཉིད་དེ། དེ་ཉིད་རྡོ་རྗེ་ལྟ་བུའི་ཏིང་ངེ་འཛིན་གྱི་རང་བཞིན་ཡིན་པའི་ཕྱིར། ཡི་གེ་ནི་མི་འགྱུར་བ་དང་འགྲོ་བ་དང་མི་འགྲོ་བའི་རང་བཞིན་གྱི་ཁམས་གསུམ་པའི་གནས་ཡིན་པའི་ཕྱིར་གནས་ཏེ། དེ་ལྟ་བུའི་ངོ་བོ་ཉིད་མེད་པའི་ནི་གཟུང་བ་དང་འཛིན་པ་དང་བྲལ་བའི་མཚན་ཉིད་ཅན། ཡི་གེ་ནི་མི་འགྱུར་བའི་དེ་ཁོ་ན་ཉིད་ལ་དགོངས་ནས་ཅང་མི་གསུང་བར་བཞུགས་ཏེ། དེ་ཁོ་ན་ཉིད་མངོན་དུ་མཛད་པའོ། །དེ་བཞིན་གཤེགས་པ་རྣམས་ཀྱིས་དེ་ཉིད་བཀའ་སྩལ་པ་སྟེ། རིགས་ཀྱི་བུའམ་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། རིགས་ཀྱི་བུ་ནི་རྡོ་རྗེའི་རིགས་ལ་སོགས་པའི་བྱམས་པ་ལ་སོགས་པ་རྣམས། དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་བདག་པོ་ནི་རྡོ་རྗེ་འཆང་ཆེན་པོས་ཏིང་ངེ་འཛིན་འདི་དགོངས་ནས་འདི་སྙམ་དུ་གྱུར་པ་ནི་འདི་ལྟ་བུའི་འཇིག་རྟེན་ལས་འདས་པའི་རྣམ་པར་རྟོག་པ་ཞི་བ་འབྱུང་བར་འགྱུར་བ་སྟེ། རྫོགས་པའི་རིམ་པའོ། །སྐུ་མི་འགྱུར་བ་མ་སྐྱེས་པ་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། སྐུ་ནི་ལུས་ཉིད་མི་འགྱུར་བ་ནི་ཡི་གེ་བཞིན་དུ་བརྗོད་པ་ ༄། །ཙམ་གྱིས་འཇིག་པ་སྟེ། མ་སྐྱེས་པ་ནི་འོད་གསལ་བའི་ཕྱིར་དང་པོ་ནས་མ་སྐྱེས་པའོ། །དེ་བཞིན་དུ་གསུང་དང་ཐུགས་ནི་ངག་དང་སེམས་ཀྱང་མཚན་ཉིད་དང་བྲལ་བའོ། །དེ་ལ་ངག་ནི་གཞན་རྟོག་པར་བྱེད་པ་ཉིད་དེ། བརྗོད་བྱ་དང་རྗོད་བྱེད་ཀྱི་ངོ་བོས་བརྟན་པར་བྱེད་པ་ཉིད་དང། སེམས་ནི་ཆོས་ཐམས་ཅད་རྟོགས་པར་བྱེད་པའི་མཚན་ཉིད་ཅན་ཏེ། དེ་དག་ཐམས་ཅད་དོན་དམ་པས་དཔྱད་ན་མི་རིགས་སོ། །དཔེར་ན་རེ་ཞིག་ལུས་ནི་གཅིག་དང་དུ་མ་དང་བྲལ་བའི་ཕྱིར་སྟོང་པ་ཁོ་ན་ཡིན་ནོ
Chinese
具足佛陀和菩萨眷属的众会中，一切如来之本体即大金刚持。彼为何故不发一语而安住？因诸导师以可衡量之言语摧毁（真理），如是思惟。其后等语，是不动等菩萨以此语开示诸菩萨。种姓之子等语中，诸菩萨！此世尊并非不享用突发之疲乏等，亦非因嫉妒之故而不发一语，然因第十三品所说，自身之身语意不可思议之体性乃光明之真如，彼即金刚喻定之自性故。字母是不变、行与不行之自性，乃三界之处故安住。如是自性空性者，是离能取与所取之相。字母是思及不变之真如故，不发一语而安住，乃显现真如。如来等宣说彼，种姓之子等语中，种姓之子是金刚种姓等之慈等。一切如来之主即大金刚持，思及此定而如是思惟，如是超越世间之分别寂灭将生起，是为圆满次第。身不变不生等语中，身即身体，不变如字母般，仅是言说即坏灭。不生者，因光明故，最初即不生。如是语与意，即言语与心亦离相。其中，言语是使他者分别，以所说与能说之体性而安住。心是了知一切法之相，然若以胜义谛分析彼等一切，则不合理。譬如，身体是离一与多故，唯是空性。
English
In the assembly endowed with Buddhas and Bodhisattvas, the great Vajradhara is the embodiment of all Tathagatas. Why does he remain silent without speaking? He contemplates that the teachers destroy (the truth) with measurable words. Then, etc., the Bodhisattvas, such as Immovable One, declared this to the Bodhisattvas. In the words 'Son of the family,' etc., O Bodhisattvas! This Bhagavan does not abstain from sudden fatigue, etc., nor does he remain silent due to jealousy. However, as stated in the thirteenth chapter, the inconceivable nature of his own body, speech, and mind is the luminous Suchness. That is the nature of the Vajra-like Samadhi. The letter is the nature of immutability, movement, and non-movement, and it abides as the place of the three realms. Such emptiness of nature is characterized by being free from the grasper and the grasped. The letter contemplates the immutable Suchness, and therefore remains silent, manifesting Suchness. The Tathagatas declared that, in the words 'Son of the family,' etc., the son of the family is the loving-kindness, etc., of the Vajra family, etc. The lord of all Tathagatas, the great Vajradhara, thinking of this Samadhi, thought thus: 'Such a cessation of transcendent conceptualization will arise, which is the completion stage.' In the words 'Body is immutable and unborn,' etc., body is the physical body itself. Immutable is like a letter, destroyed by mere utterance. Unborn is unborn from the beginning because of luminosity. Likewise, speech and mind, that is, words and mind, are also devoid of characteristics. Among them, speech is what makes others differentiate, abiding by the nature of what is said and what can be said. Mind is characterized by understanding all dharmas, but if all of them are analyzed by ultimate truth, it is unreasonable. For example, the body is empty because it is free from one and many.