Chinese
不夺取坚固的自性，不是恐怖的行相，名为果。基是因和果，以方便的自性执持和安立，所以是基。如念诵明咒和手印等修习次第一样，为了获得大手印而修习的，就是方便。第三，那些以续部的意义来归纳，续部是声音集合的自性，以及由意义所诠释的金刚持归纳，要知道以三种方式归纳意义。那就是最初的结合等三种。以称为五部等，要简略地显示如是等自性。自性是秘密。菩提金刚是薄伽梵。 ༄。已逝金刚持大士所说。将详细解说。其本身以五种方式，即是五蕴的自性，三界，那是由于是自性的缘故，这是生起次第。其完全清净的自性，是五如来的自性，仅仅是生起次第。五种识的自性，清净的自性如明镜等，是五种智慧的自性，即是如是，这是圆满次第。五种现证菩提等，即是如是，即是最初的结合，以及坛城大王胜，和事业的大王胜。以金刚念诵等的次第，语和心和身和世俗和二者清净，即是如是五种，即是金刚念诵和心专注，以及加持自身，和现证菩提的次第，和双运的次第。如果将境和根合一，即是如是五种，即是各自摄集。信解五如来，以及分别和观察和喜悦和安乐和心一境性，即是五支禅定，即是如是五种，即是禅定。命等五气舒展成明点的形状，即是如是五种，即是命和作功。将成为五蕴精华的明点执持在莲花的中心，即是如是五种，即是执持。五如来的自性，舒展佛和菩萨，即是如是五种，即是随
English
Not stealing the essence of firmness, not a fearful aspect, it is called fruit. The basis is the cause and the fruit, holding and establishing with the essence of means, so it is the basis. Like the order of practicing mantras and mudras, etc., what is practiced to obtain the Mahamudra is the means. Third, those are summarized by the meaning of the tantras, the tantras are the nature of the collection of sounds, and the Vajradhara explained by the meaning is summarized, it should be known that the meaning is summarized in three ways. That is the first three, such as union. With what is called the five families, etc., the nature of suchness, etc., should be briefly shown. Nature is secret. Bodhi Vajra is Bhagavan. ༄. Spoken by the late Vajradhara. It will be explained in detail. That itself in five ways is the nature of the five aggregates, the three realms, that is because it is the nature, this is the generation stage. Its completely pure nature is the nature of the five Tathagatas, it is only the generation stage. The nature of the five consciousnesses, the pure nature is like a mirror, etc., is the nature of the five wisdoms, that is suchness, this is the completion stage. The five Abhisambodhis, etc., are suchness, that is, the first union, and the supreme mandala king, and the supreme karma king. In the order of Vajra recitation, etc., speech, mind, body, conventional truth and both are purified, that is suchness five, that is, Vajra recitation and mind concentration, and blessing oneself, and the order of Abhisambodhi, and the order of union. If the object and the senses are united, it is suchness five, that is, gathering separately. Believing in the five Tathagatas, and discrimination, observation, joy, bliss, and one-pointedness of mind, that is the five-limbed meditation, that is suchness five, that is meditation. The five winds, such as life, spread into the shape of bindus, that is suchness five, that is life and effort. Holding the bindu that has become the essence of the five aggregates in the center of the lotus, that is suchness five, that is holding. The nature of the five Tathagatas, spreading Buddhas and Bodhisattvas, that is suchness five, that is following
Chinese
是忆念。五身和五眼和五神通和五智慧，以及享用五欲妙，以及调伏五道众生，以及五如来之自性，五大种之体性，放射五光，以及摄集，金刚持之大手印身即是五种真如，是为三摩地。五如来之自性，以五铁钩和五甘露和五种子加持，即是五种真如，是为誓言。与五部相联 的学处受持，即是五种真如，是为律仪。那是律仪，即十六义。三秘密先前已说讫。所谓秘密，因为是秘密之故，增上之本尊乃是大金刚持，是为生起次第。因为是五智慧之自性之故，也是增上，因为是秘密之自性之故，也是增上，增上之本尊是芥子许，或是发梢百分百千之量的明点，是为圆满次第。誓言是殊胜的，如其所思一般，能使所化有情之界解脱，因此即使是金刚持之一部，也会变成百种形相，因为是分为如来一一各有五五等之故等等。那是仅为略示而已，有情众生之心和心所，粗细习气之体性，只要存在，如是即转为清净之方便，薄伽梵已开示部类。因此是与恒河沙数相同之部类，只要是无数之部类之故，是为广大，是生起次第。当说菩提心，无始无终，自性恒常，法身之体性，远离生和灭，就因为那之故，一切烦恼和清净之习气之分别和垢染寂灭，因此是寂灭。实有是三界之自性，五蕴等等，无实有是空性等等，那些灭尽是远离彼等各自之显现。就因为那之故，成为所有有情之基础。
English
It is remembrance. The five bodies, five eyes, five superknowledges, and five wisdoms, as well as enjoying the five desirable qualities, and taming the five types of beings, as well as the nature of the five Tathagatas, the essence of the five great elements, radiating five lights, and gathering them, the great mudra body of Vajradhara is the five suchnesses, which is samadhi. The nature of the five Tathagatas, blessed by the five iron hooks, five amritas, and five seeds, is the five suchnesses, which is samaya. Associated with the five families, taking the precepts of learning is the five suchnesses, which is the vows. That is the vows, which are the sixteen meanings. The three secrets have already been explained. What is called secret, because it is secret, the superior deity is the great Vajradhara, which is the generation stage. Because it is the nature of the five wisdoms, it is also superior, because it is the nature of secret, it is also superior, the superior deity is the size of a mustard seed, or a drop the size of one hundred thousandth of a hair tip, which is the completion stage. Samaya is excellent, as it is thought, it can liberate the realms of sentient beings to be tamed, therefore even if it is one family of Vajradhara, it will become a hundred forms, because it is divided into five each for each Tathagata, and so on. That is only a brief indication, the minds and mental factors of sentient beings, the nature of coarse and subtle habitual tendencies, as long as they exist, thus it becomes the means of purification, the Bhagavan has shown the families. Therefore, it is a family equal to the sands of the Ganges, as long as it is countless families, it is vast, which is the generation stage. The bodhicitta is to be explained, without beginning or end, naturally constant, the nature of the dharmakaya, free from birth and death, just because of that, all afflictions and the discriminations and defilements of pure habitual tendencies are pacified, therefore it is pacified. Reality is the nature of the three realms, the five aggregates, etc., unreality is emptiness, etc., the exhaustion of those is the separation from their respective appearances. Just because of that, it becomes the basis of all beings.
Tibetan
པ་སྐུ་གཉིས་པོའི་རྒྱུར་གྱུར་པ་ཡིན་པས་གཙོ་བོ་སྟེ་བདག་པོའོ། །སྟོང་པ་ཉིད་ནི་ཐམས་ཅད་སྟོང་པའོ། །སྙིང་རྗེ་ནི་ཐུགས་རྗེ་ཆེན་པོའོ། །དེ་དག་དབྱེར་མེད་པ་གཅིག་ཏུ་གྱུར་པ་སྟེ། བྱང་ཆུབ་ཀྱི་རང་བཞིན་སྒྲིབ་པ་མེད་པའི་ཡེ་ཤེས་ཀྱི་ངོ་བོ། སེམས་ནི་མཆོག་ཏུ་གྱུར་པའི་དེ་ཁོ་ན་ཉིད་རྣམ་འབྱོར་གྱིས་མངོན་སུམ་གྱིས་མྱོང་བ་བྱང་ཆུབ་ཀྱི་སེམས་ཞེས་བྱ་བ་ ༄། །སྟེ་རྫོགས་པའི་རིམ་པའོ། །ཡང་ན་ཐོག་མ་ནི་སྣང་བ་དང་སྣང་མཆེད་པའོ། །ཐ་མ་ནི་སྣང་བ་ཉེ་བར་ཐོབ་པའོ། །དེ་མེད་པ་ནི་ཞིབ་སྟེ་འོད་གསལ་བའོ། །དངོས་པོ་ནི་ཤེས་རབ་དང་ཐབས་ཀྱི་རང་བཞིན་ནོ། །དངོས་མེད་ནི་མ་རིག་པའི་རང་བཞིན་ནོ། །འོད་གསལ་བས་རྟོག་པ་མེད་པའི་ཕྱིར་རོ། །དངོས་དང་དངོས་མེད་ཀྱི་རང་བཞིན་དེ་ཟད་བས་ན་ཟད་པ་སྟེ་ཐམས་ཅད་སྟོང་པའོ། །བྱང་ཆུབ་ཀྱི་སེམས་ནི་བྱང་ཆུབ་སྟེ་འོད་གསལ་བ་ལ་ཞུགས་པའི་སེམས་ནི་རྣམ་པར་ཤེས་པ་གསུམ་སྟེ། བྱང་ཆུབ་ཀྱི་སེམས་ནི་བཅོམ་ལྡན་འདས་ཀྱིས་གསུངས་སོ། །དེ་ནི་སེམས་ལ་དམིགས་པའི་རིམ་པའོ། །ཡང་ན་ཐོག་མ་ནི་ཆགས་པ་དང་ཆགས་པ་དང་བྲལ་བའོ། །ཐ་མ་ནི་ཆགས་པ་བར་པའོ། །དེ་དང་བྲལ་བས་ནི་ཐོག་མ་ཐ་མ་མེད་པའོ། །ཞི་བ་ནི་རང་རིག་པ་སྟེ་ཆོས་ཀྱི་སྐུའོ། །དངོས་པོ་ནི་མཚམས་དང་མཚན་མོ་དང་ཉིན་མོའོ། །དངོས་མེད་ནི་སྨིག་རྒྱུ་ལ་སོགས་པ་མཚན་མ་ལྔ་སྟེ། དེ་དག་ཟད་ཅིང་ཐོབ་པས་ན་དངོས་དང་དངོས་མེད་ཟད་པའོ། །འབྲས་བུར་གྱུར་པས་ན་གཙོ་བོའོ། །སྟོང་ཉིད་ནི་ཤེས་རབ་དང༌། སྙིང་རྗེ་ནི་ཐབས་ཏེ་དག་མི་ཕྱེད་པ་ནི་སྙོམས་པར་འཇུག་པའི་དབང་གིས་ཐོབ་པའི་བྱང་ཆུབ་ནི་མངོན་པར་བྱང་ཆུབ་པ་སྟེ། དེའི་རང་བཞིན་གྱི་སེམས་ནི་བྱང་ཆུབ་ཀྱི་སེམས་ཞེས་བྱ་སྟེ། མངོན་པར་བྱང་ཆུབ་པའི་རིམ་པའོ། །ཡང་ན་རྒྱུན་གྱིས་ཞུགས་པས་ན་ཐོག་མ་ཐ་མ་མེད་པའོ། །སེམས་རྩེ་གཅིག་པ་ཉིད་དུ་སྐྱེད་པར་བྱེད་པས་ན་ཞི་བའོ། །དངོས་དང་དངོས་མེད་ནི་སེམས་ཅན་དང་སྣོད་ཀྱི་འཇིག་རྟེན་ཏེ། དེའི་རང་བཞིན་ཡིན་ཡང་སྒོམ་པར་གྱུར་པས་ན། དེའི་རྣམ་པར་རྟོག་པ་ཟད་པས་ན་དངོས་དང་དངོས་མེད་ཟད་པའོ། །ཁམས་གསུམ་བསྐྱེད་པས་ན་གཙོ་བོའོ། །སྟོང་པ་ཉིད་ནི་དོན་དམ་པ་སྟོང་པ་ཉིད་དང་སྙིང་རྗེ་ནི་ཀུན་རྫོབ་ཀྱི་གཟུགས་ཏེ། མི་ཕྱེད་པ་ནི་དེ་དག་དབྱེར་མེད་པའི་ཀུན་རྫོབ་དང་དོན་དམ་པ་དབྱེར་མེད་པ་བྱང་ཆུབ་ཀྱི་སེམས་ཞེས་བྱ་བ་སྟེ་འབྲས་བུའོ། །ཡང་ན་བྱང་ཆུབ་ཀྱི་སེམས་ཞེས་བྱ་བ་ནི་གཞན་གྱི་དོན
Chinese
因为是二身之因，所以是主要，即是主宰。空性即是一切皆空。慈悲即是大慈悲。这些无别成为一体，即是菩提的自性，无垢的智慧之体性。心是殊胜的真如，瑜伽现量体验的菩提心。 ༄། 是圆满次第。或者，最初是显现和显现增盛。最后是近于获得显现。无有彼者是细微的光明。事物是智慧和方便的自性。非事物是无明的自性。因为光明故无有分别。事物和非事物的自性灭尽，故为灭尽，即一切皆空。菩提心是菩提，即进入光明的心的三种识。菩提心是薄伽梵所说。那是心所缘的次第。或者，最初是贪着和离贪着。最后是贪着中间。远离彼者即是无有初始和终结。寂静是自证，即法身。事物是界限和夜晚与白天。非事物是阳焰等五种相。那些灭尽和获得，故为事物和非事物灭尽。因为成为果，故为主要。空性是智慧，慈悲是方便，不可分是依于等持之力所获得的菩提，是现证菩提，彼之自性的心即是菩提心，是现证菩提的次第。或者，因为恒常进入故无有初始和终结。因为生起一心性，故为寂静。事物和非事物是有情和器世间，虽是彼之自性，然因成为修习，故彼之分别灭尽，故为事物和非事物灭尽。因为生起三界，故为主要。空性是胜义空性，慈悲是世俗之色，不可分是彼等无别的世俗和胜义无别，名为菩提心，是果。或者，名为菩提心是为了他者之利益。
English
Because it is the cause of the two bodies, it is the main one, that is, the master. Emptiness is the emptiness of everything. Compassion is great compassion. These are inseparable and become one, that is, the nature of enlightenment, the essence of immaculate wisdom. The mind is the supreme Suchness, the Bodhicitta experienced directly through yoga. ༄། It is the completion stage. Alternatively, the beginning is appearance and the increase of appearance. The end is near attainment of appearance. Absence of that is subtle luminosity. Things are the nature of wisdom and means. Non-things are the nature of ignorance. Because of luminosity, there is no conceptualization. The nature of things and non-things is exhausted, hence exhaustion, which is the emptiness of everything. Bodhicitta is enlightenment, that is, the three consciousnesses of the mind entering luminosity. Bodhicitta is what the Bhagavan said. That is the sequence of focusing on the mind. Alternatively, the beginning is attachment and detachment. The end is attachment in between. Being free from that means there is no beginning and no end. Peace is self-awareness, that is, the Dharmakaya. Things are boundaries and night and day. Non-things are the five signs such as mirages. Because those are exhausted and attained, things and non-things are exhausted. Because it becomes a fruit, it is the main one. Emptiness is wisdom, and compassion is means. Inseparability is the enlightenment attained by the power of meditative absorption, which is manifest enlightenment. The mind of that nature is called Bodhicitta, which is the stage of manifest enlightenment. Alternatively, because of constant entry, there is no beginning and no end. Because it generates single-mindedness, it is peaceful. Things and non-things are sentient beings and the container world. Although it is their nature, because it has become meditation, their conceptualization is exhausted, so things and non-things are exhausted. Because it generates the three realms, it is the main one. Emptiness is ultimate emptiness, and compassion is conventional form. Inseparability is the inseparability of those conventional and ultimate truths, called Bodhicitta, which is the fruit. Alternatively, the so-called Bodhicitta is for the benefit of others.