Chinese
还说了禁行的结合。第七品中说了忆念修持誓言的自性。第三品中是近修。第十一品中是成就的田地，如山等。在那里，隐藏了“十”这个词，开始了第一品。在那里，宣说了所有如来佛的事业，如引出诸神等。第十五品中说了与生起次第相关的，生起本尊坛城的修持次第的结合。所谓“近修金刚仪轨四”，是指示要接受金刚并进行近修。所谓“最为殊胜的经文本身”，是指与最胜成就相关的经文。向好的弟子展示与佛等相关的，就是从其轮回中完全解脱，所有这些都在那一品和那一品中分别宣说了，这就是续部的关联。瑜伽，在这里做什么？为了回答这个问题，宣说了智慧方便等。这样，首先宣说了续部的关联，现在为了指示续部这个词本身的含义，宣说了“续部被称为连续”等。基础和自性是因。所谓自性是相或生处，特殊的因被称为自性，这是它的意思。自性本身的果是不被夺走的，也就是涅槃，因为因和果是无二的。详细区分基础的含义就是解释方便，意思是法生起的宫殿。这样，这三个连续就称为续部，因为是从连续中完全显示的。如果从这个续部中显示的其他那些，也包含在这三个之中，为了指示这一点，宣说了三种姓，任何事物都是心的一种姓，那些详细的显现，从身等差别来说，就变成三种姓，从五种姓佛的差别来说，就变成五种姓。那些本身...
English
Also, the union of practices was spoken. In the seventh chapter, the nature of remembering the vows of accomplishment was spoken. In the third chapter, it is the approach. In the eleventh chapter, it is the field of accomplishments, such as mountains. There, the word "ten" was hidden, and the first chapter was started. There, the activities of all the Tathagatas, such as bringing forth the gods, were spoken. In the fifteenth chapter, the union of the order of accomplishment of generating the mandala of deities related to the generation stage was spoken. The so-called "four Vajra ritual approaches" indicates that one should receive the Vajra and perform the approach. The so-called "most excellent scripture itself" refers to the scripture related to the supreme accomplishment. Showing the good disciple as related to the Buddhas, etc., is called complete liberation from its cycle. All of these are spoken in that chapter and that chapter respectively, which is the connection of the tantra. Yoga, what is done here? In order to answer this question, wisdom, means, etc., were spoken. Thus, first the connection of the tantra was spoken, and now, in order to indicate the meaning of the word tantra itself, it was spoken, "Tantra is known as continuity," etc. The basis and nature are the cause. The so-called nature is the aspect or the place of origin, and the special cause is called nature, which is its meaning. The fruit of that nature itself is the unseizable, which is Nirvana, because cause and effect are inseparable. Differentiating the meaning of the basis is explained as means, which means the palace where Dharma arises. Thus, these three continuities are called tantra, because they are completely shown from the continuity. If those others that are shown from this tantra are also included in these three, in order to indicate this, the three families are spoken. Whatever things are, they are one family in the mind, and those detailed manifestations, in terms of the distinctions of body, etc., become three families, and in terms of the distinctions of the Buddhas of the five families, they become five families. Those themselves...
Chinese
从区分的差别来说，变成百种类别，这只是近似的表示。以这种方式来说，类别的差别是无边的。因此，这些类别和像这样的其他类别也是原因和结果等四种。怎样才能合理地将三种归属于此呢？这是它的意义。这样，为了说明解释根本续之后，在后部续的第十八章所说的意义，说了“菩提金刚”等，与在菩提心金刚的第十七章所说的教诲一起，如来所说的一切，都被认为是后部续，就像导师所说的意义一样，解释的方式本身就被称为后部续，这就是它的意义。说了“那本身被解释成多少种”等，为了对四个问题显示四个答案，说了“那本身被解释成五种”等。所谓的三种秘密，指的是身、语、意本身。这个意义以前就说过：“身语意是三种，被称为秘密”。虽然这已经在其中说过了，但是，由于再次提问的顺序，以五种姓的区分来象征如实等等的法，是为了忆念那本身而说的，因此这没有重复的过失。世尊是随顺众生的想法而开示的，对于已经开示的意义，说出名称的方式也是可能的。伟大的神是成为主宰的神，是心完全清净的自性，是究竟意义上种类相同的体性。所谓秘密，指的是表征。为了显示“菩提心是指什么”这里所说之问题的答案，说了“无始无终寂静”等。所谓有和无有不尽，是指脱离了事物和非事物的实体。所谓心主，是指像眼翳一样遍布。所谓空性悲心不分离，是指法的如实自性。为了显示“同样，明智之士是什么”这个问题的答案，身语意
English
From the distinctions of differentiation, it becomes hundreds of categories, which is only an approximate representation. In this way, the differences in categories are limitless. Therefore, these categories and others like them are also four, such as cause and effect. How can three be reasonably attributed to this? This is its meaning. Thus, in order to explain the meaning explained in the eighteenth chapter of the subsequent Tantra after explaining the root Tantra, "Bodhi Vajra" etc. were spoken, and together with the teachings spoken in the seventeenth chapter of Bodhicitta Vajra, everything spoken by the Tathagatas is considered to be the subsequent Tantra, just as the meaning spoken by the teacher, the way of explaining it itself is called the subsequent Tantra, that is its meaning. Having said "That itself is explained in how many ways" etc., in order to show four answers to four questions, it was said "That itself is explained in five ways" etc. The so-called three secrets refer to body, speech, and mind itself. This meaning has been said before: "Body, speech, and mind are three aspects, which are called secrets." Although this has already been said within it, however, due to the order of questioning again, the distinction of the five families symbolizes the Dharma such as reality, etc., which is spoken for the sake of remembering that itself, so there is no fault of repetition in this. The Blessed One teaches according to the thoughts of sentient beings, and it is also possible to speak of the form of names for the meaning that has already been taught. The great god is the god who has become the master, is the nature of completely pure mind, and is the essence of the same kind in the ultimate sense. The so-called secret refers to symbolism. In order to show the answer to the question "What does Bodhicitta refer to" spoken here, it was said "Without beginning or end, peaceful" etc. The so-called existence and non-existence are inexhaustible, which means being separated from the substance of things and non-things. The so-called mind-lord means pervading like a cataract. The so-called emptiness and compassion are inseparable, which means the self-nature of the reality of Dharma. In order to show the answer to the question "Likewise, what is the wise person", body, speech, and mind
Tibetan
ཀྱི་རྡོ་རྗེ་ཡེ་ཤེས་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། མི་ཕྱེད་པ་ནི་ཞེས་བྱ་བ་ལ་ཐབས་དང་ཤེས་རབ་ནི་སྐུ་གསུང་ཐུགས་རྡོ་རྗེ་ཉིད་ཀྱི་གཉིས་སུ་མེད་པའི་ཚུལ་དུ་ངོ་བོ་ཉིད་གཅིག་པས་མི་ཕྱེད་པས་སོ། །ཕྱེ་བའི་དངོས་ཞེས་བྱ་བ་ནི་དེ་དག་ཉིད་རྣམ་པར་དབྱེ་བའི་དབྱེ་བས་ཕྱེ་བས་སོ། །བཛྲྀ་དྷྲཀ་ཅེས་གང་ལ་བགྱི། །ཞེས་བྱ་བ་ལ་སོགས་པ་དྲིས་པ་ལྔ་ལ་ལན་ལྔའི་ཚིགས་སུ་བཅད་པ་བསྟན་པ་ནི་རྒྱུ་ལྔ་དང་ནི་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་པ་ཡིན་ཏེ། རྒྱུ་ལྔ་ནི་རྒྱུར་གྱུར་པའོ། །འབྲས་བུ་ལྔ་ནི་འབྲས་བུར་གྱུར་པ་སྟེ། རྡོ་རྗེའི་རྩེ་ལྔ་ནི་སངས་རྒྱས་ལྔའི་བདག་ཉིད་ཅན་ཡིན་ལ། དེ་ཉིད་སྟེང་དང་འོག་གི་ཆས་རྒྱུ་དང་འབྲས་བུ་རྣམ་པར་དག་པའི་གཟུགས་ཅན་ནི་རྡོ་རྗེ་ཞེས་བྱ་བ་ལ་དེ་འཆང་བར་མཛད་པས་ནི་རྡོ་རྗེ་འཛིན་པའོ། །ཆོས་ཀྱི་དབྱིངས་རྣམ་པར་དག་པ་ནི་རྣམ་པར་ཤེས་པ་སྟེ། དེ་ཉིད་ནི་ཡིད་ཅེས་ཀྱང་བྱའོ། །ཡོད་དང་མེད་དང་དབུས་ལས་འདས། །ཞེས་བྱ་བ་ནི་ཡོད་པ་དང་མེད་པའོ་ཞེས་བྱ་བའི་རྣམ་པར་རྟོག་པ་དང་བྲལ་ཞིང་འབྱུང་བ་དང་འབྱུང་བ་ལས་གྱུར་པའི་མེ་ལོང་རྣམ་པར་དག་པའི་གཟུགས་ཅན་ཡིན་ལ། དེ་ཉིད་ནི་སེམས་ཅན་ཀུན་གྱི་ལུས་ཡིན་ཏེ། ཀུན་གཞིའི་རྣམ་པར་ཤེས་པའོ། །དེ་ནི་འདི་ལྟར་ཛིན་ཛིཀ །ཅེས་བྱའོ། །ཛིན་ཞེས་བྱ་བའི་སྒྲ་ཉིད་ཀྱི་དོན་བསྟན་པར་བྱ་བའི་ཕྱིར། སྐྱེ་ལས་རྒྱལ་བ་ཞེས་བྱ་བར་གསུངས་ཏེ། ཛི་ནའི་སྒྲ་ནི་སྐྱེ་བ་ལ་བྱ་ལ་དེ་ལས་རྒྱལ་བར་མཛད་པས་ན་ཛི་ན་ཛིཀ་ཅེས་བྱ་སྟེ། བརྟགས་པའི་བདག་ཉིད་དུ་མི་སྐྱེའོ་ཞེས་བྱ་བའི་དོན་ཏོ། །དོན་རྣམས་ཐམས་ཅད་ཅེས་བྱ་བ་ནི་དོན་ཐམས་ཅད་ལ་གང་མཉམ་པ་ཉིད་དེ་ལས་ཀུན་དུ་འབྱུང་བ་ནི་དེ་རྣམ་པར་དག་པའི་སེམས་ཉིད་ནི་རིན་པོ་ཆེ་དེ་ཡིན་ལ། དེ་ཡང་ཚོར་བ་པོས་ རང་རིག་པས་ངེས་པར་ཚོར་བ་ཡིན་པས་ན། ཚོར་བ་རྣམ་པར་དག་པའི་ཡིད་ལ་རིན་ཆེན་འཛིན་ཞེས་བྱ་བའོ། །མཚན་གཞི་མཚན་ཉིད་དངོས་པོས་ནི། །ཞེས་བྱ་བ་ལ། མཚན་གཞི་ནི་སྔོན་པོ་དང་སེར་པོ་ལ་སོགས་པའོ། །མཚན་ཉིད་ནི་དེའི་བརྟག་པའོ། །དངོས་པོ་ནི་རྣམ་པར་རྟོག་པའི་ངོ་བོ་དྲུག་པ་ཡིན་ཏེ། དེས་རྣམ་པ་ཐམས་ཅད་དུ་གང་རྟོག་ཅིང་སེམས་ཅན་གྱི་དོན་ལ་སོ་སོར་རྟོག་པ་སྟེ། དེ་རྣམ་པར་དག་པ་ཉིད་ཀྱི་མཚན་མ་མཚོན་པར་བཤད་མ་ཐག་པ་གང་ཡིན་པ་དེ་ནི་ཨཱ་རོ་ལྀ་ཀ་ཅེས་བྱའོ། །རྣམ་པར་ཤེས་རབ་མཐར་ཕྱིན་བྱེད། །ཅེས་བྱ་བ་ནི་བྱམས་པ་དང༌། སྙིང་རྗེ་ལ་སོགས་པ་ལ་རབ་ཀྱི་མཐར་ཕྱིན་
Chinese
说了关于名为“金刚智慧”等等。所谓“不可分”，是指方便和智慧，以身语意金刚本身二者无别的方式，本体为一，所以不可分。所谓“已分之物”，是指那些以各种区分方式区分开来的事物。问“金刚持对谁做（梵文天城体：बज्रि ध्रक，梵文罗马拟音：vajri dhraka，汉语字面意思：金刚持者）？”等等，为了阐述对五个问题的五个偈颂的回答，说了“五因和”等等。五因是指已成为因的。五果是指已成为果的。金刚的五个顶端是五佛的自性。而那以上和以下的装饰，是具有因和果完全清净之形象的金刚，持有它的就是金刚持。法界完全清净是识，那也就是意。所谓“超越有、无和中”，是指远离对“有”和“无”的分别念，是已从生起和生起之物转变而来的，具有明镜完全清净的形象。那也就是一切有情的身，即阿赖耶识。那就像这样，是“金金（藏文：ཛིན་ཛིཀ །）”。为了阐述“金（藏文：ཛིན་）”这个词本身的含义，说了“胜于生”。“金（藏文：ཛི་ན་）”这个词指的是生，胜于生就是“金金（藏文：ཛི་ན་ཛིཀ）”，意思是不会以分别的自性而生。所谓“一切诸义”，是指对于一切义，都是平等的，从那之中普遍生起，那完全清净的心本身就是珍宝。而且，由于有情者以自证智确定地感知到，所以称为“于清净觉知之心持有珍宝”。所谓“所相、相和事物”，其中，所相是蓝色和黄色等等。相是它的分别。事物是分别念的第六种本体，它以各种方式分别，并分别有情众生的意义。那完全清净本身的相，就是刚刚阐述的所诠释的，那就是“阿若梨迦”。所谓“圆满智慧”，是指慈爱和悲悯等等达到极致。
English
It is said about "Vajra Wisdom" and so on. The "indivisible" means that skillful means and wisdom, in the manner of being inseparable from the very body, speech, and mind vajra, are one in essence, hence indivisible. The "divided things" refer to those things that are divided by various distinctions. Asking "To whom does the Vajra Holder do (Sanskrit Devanagari: बज्रि ध्रक, Sanskrit Romanization: vajri dhraka, Literal Chinese meaning: Vajra Holder)?" etc., in order to explain the five verses of answers to the five questions, it is said "Five causes and" etc. The five causes are those that have become causes. The five results are those that have become results. The five points of the vajra are the nature of the five Buddhas. And that which is the adornment above and below, is the vajra with the image of completely pure cause and effect, holding it is the Vajra Holder. The completely pure realm of Dharma is consciousness, and that is also called mind. The saying "Beyond existence, non-existence, and the middle" means being free from the conceptualizations of "existence" and "non-existence," and is transformed from arising and that which arises, possessing the image of a completely pure mirror. That is the body of all sentient beings, namely the Alaya consciousness. That is like this, it is "Jin Jik." In order to explain the meaning of the word "Jin" itself, it is said "Victorious over birth." The word "Jina" refers to birth, being victorious over that is called "Jina Jik," meaning it does not arise with a discriminating nature. The saying "All meanings" means that for all meanings, it is equality itself, arising universally from that, that completely pure mind itself is the jewel. Moreover, since sentient beings ascertain it with self-cognizant wisdom, it is called "Holding the Jewel in the Mind of Pure Awareness." Regarding "the base of characteristics, characteristics, and entities," the base of characteristics is blue, yellow, and so on. The characteristic is its discrimination. The entity is the sixth essence of discrimination, it discriminates in all ways and separately discriminates the meaning of sentient beings. That characteristic of complete purity itself, which is what was just explained as being signified, that is called "Arolika." The saying "Accomplishes the ultimate of discriminating wisdom" means that love and compassion, etc., reach the ultimate.