Chinese
是，这是舍弃一切概念的意义。识的意义是通达所取和能取的相状。断除它的方法是了悟知识和所知的真如是无生之性，因此识的意义是断除。也见到读作“断除执持”，那是容易理解的。以通达具有和不具有的意义之故，以及无缘之故，众生的一切意之境是怎样的，就那样宣说。以敏锐、中等和迟钝的差别，个别了悟心的行为之故，众生的一切意，无论是获得觉知、了悟和通达，那就是众生的一切意觉知。进入内在，以无二通达的相状，为了进入众生的一切意之内，众生的一切意安住于内。对于一切众生，从足底生起悲悯之故，安乐和痛苦是相同的。那些与心平等成熟，即是获得。因此，是成办众生一切意圆满的。为了成为一切众生最极欢喜之因，是众生一切意欢喜。这也是以现证的自性之量成立的，并且由于没有比这更殊胜的，所以也是究竟的，因此是成立的边际，即以胜义的方式不动摇和稳固，如是存在。因此说：“不具有错乱”，对此也说了理由：“完全舍弃一切错乱”。这本身是怎样的呢？说：“无犹豫的智慧”，无犹豫也是这，智慧也是这，因此是无犹豫的智慧。那就是无犹豫的智慧是怎样的，请组合这些词语。因此说：“女性义”，女性是般若波罗蜜多。义是所要成办的，即无上菩提的果，是本性。这本身是薄伽梵妙吉祥。或者妙吉祥是谁呢？三的音声是三者，即欲等界。义是因。那本身是空性之
English
It is, this is abandoning the meaning of all concepts. The meaning of consciousness is to understand the aspects of the grasped and the grasper. The way to eliminate it is to realize that the suchness of knowledge and the knowable is the nature of non-arising, therefore the meaning of consciousness is to eliminate. It is also seen to be read as "eliminate holding," which is easy to understand. Because of understanding the meaning of having and not having, and because of being without object, whatever is the object of the mind of all beings, it is explained as it is. Because of the distinction of sharp, medium, and dull, individually understanding the behavior of the mind, whatever is the attainment of awareness, understanding, and comprehension of the mind of all beings, that is the awareness of the mind of all beings. Entering inward, with the aspect of non-duality, in order to enter within the mind of all beings, the mind of all beings dwells within. For all beings, because of compassion arising from the soles of the feet, happiness and suffering are the same. Those are matured equally with the mind, that is, attained. Therefore, it is accomplishing the fulfillment of the mind of all beings. In order to become the cause of the utmost joy of all beings, it is the joy of the mind of all beings. This is also established by the valid cognition of the nature of experience, and because there is nothing more excellent than this, it is also ultimate, therefore it is the limit of establishment, that is, in the ultimate way, unmoving and stable, existing as such. Therefore it is said, "Not having delusion," to this also the reason is said, "Completely abandoning all delusions." What is this itself like? It is said, "Wisdom without hesitation," without hesitation is also this, and wisdom is also this, therefore it is wisdom without hesitation. What is that wisdom without hesitation like, please combine these words. Therefore it is said, "Female meaning," female is Prajnaparamita. Meaning is what is to be accomplished, that is, the fruit of unsurpassed Bodhi, is the nature. This itself is Bhagavan Manjushri. Or who is Manjushri? The sound of three is the three, that is, the realms of desire and so on. Meaning is the cause. That itself is the emptiness of
Chinese
是智慧金刚的自性之故。薄伽梵将彼等化生为空性智慧之身。因此而说“一切之义”等，意为成为欲界等一切之因。又或者义有三种，即应断者、应取者、应舍置者。其中，应断者是外和内的不善之方。应取者是法无我的智慧以及福德和智慧之聚。应舍置者是未记别的法，这些一切都是与所化相符的，因此是任何意义，如是宣说。勇猛和尘垢与黑暗，即贪欲和嗔恨与愚痴的自性，以三种功德的智慧之自性调伏的众生，为了调伏，彼之自性者，如来是三部自性之故。薄伽梵文殊是三种功德的自性者。五蕴之义的道理是三时，五蕴义三时。时间也不是存在于蕴之外，而是于蕴本身上假立为时间。如是说，如《俱舍论》中说：“彼等即是时，说四，以及定生，具基。”如是。彼是彼之自性而存在者，即是五蕴义三时。阿夏等的缘故，阿大哦。从三之语中，是讲述具有相的教证。五蕴义三时。读作“五蕴义三时”时，则应说五蕴的自性也是时间和三，而三也是三时，如前者一样，阿大哦。十六刹那的体性，为了次第明晰地分别显现见道的心的所有刹那。刹那全部都分别开来。从自身获得串习之极，因此没有最初等的次第。 因为以金刚喻定于一个刹那间现证圆满正等觉。一个刹那现圆满成佛。如是。法身的自性之语的意义是，即使如此，大悲
English
It is because of the nature of wisdom vajra. The Bhagavan transforms them into the body of emptiness wisdom. Therefore, it is said, "The meaning of all," which means becoming the cause of all such as the desire realm. Or there are three kinds of meanings, namely, what should be abandoned, what should be taken, and what should be left alone. Among them, what should be abandoned is the inauspicious aspects of the outer and inner. What should be taken is the wisdom of selflessness of phenomena and the accumulation of merit and wisdom. What should be left alone are the unindicated dharmas, all of which are in accordance with the trainable, so it is any meaning, as it is said. Courage and dust and darkness, that is, the nature of desire and hatred and ignorance, the beings tamed by the wisdom of the three qualities, for the sake of taming, the nature of that, the Tathagata is the nature of the three families. Bhagavan Manjushri is the nature of the three qualities. The meaning of the five aggregates is the three times, the five aggregates meaning three times. Time is not outside the aggregates, but is posited as time on the aggregates themselves. As it is said, as it is said in the Abhidharmakosha, "They are the time, say four, and definite birth, with base." Like this. That which exists as its nature is the five aggregates meaning three times. Because of Asha and so on, Atao. From the word three, it is the teaching that speaks of having aspects. Five aggregates meaning three times. When reading "Five aggregates meaning three times," it should be said that the nature of the five aggregates is also time and three, and three is also three times, like the former, Atao. The nature of the sixteen moments, in order to clearly distinguish and reveal all the moments of the mind of the path of seeing. All the moments are separated. From oneself, one obtains the perfection of the extreme of habituation, so there is no order of the first and so on. Because with the vajra-like samadhi, one attains perfect and complete enlightenment in one moment. One moment of complete enlightenment. Like this. The meaning of the word of the nature of the Dharmakaya is, even so, great compassion.
Tibetan
ན་པོས་སྲིད་པར་ཆུད་པའི་སེམས་ཅན་རྣམས་འབྱིན་པར་མཛད་པའི་དོན་ཏེ། སྲིད་གསུམ་དགའ་བ་ཆེན་པོའོ། །ད་ནི་དོན་དམ་པར་ཁ་དོག་དང་བྲལ་ཡང་ཁ་དོག་གིས་འདུལ་བ་རྣམས་གཞུག་པའི་ཕྱིར། ཡིད་དུ་འོང་ཞིང་སྣ་ཚོགས་པའི་ཁ་དོག་གི་ཡང་དག་པར་བརྗོད་པ་གསུངས་པ། དག་པ་སྤྲིན་དཀར་ཏེ་ཤིན་ཏུ་དྲི་མ་མེད་པའི་སྟོན་ཀའི་སྤྲིན་ལྟར་དེ་དཀར་བས་སྟོན་ཀའི་ཟླ་བའི་འོད་ལྟར་རབ་ཏུ་སིམ་པར་བྱེད་ཅིང་མཛེས་པའི་འོད་གང་ཡིན་པ་དེ་ནི་དེ་ལྟར་བཤད་དེ། འདིས་ཤེས་རབ་ཀྱི་རང་བཞིན་ཉིད་གསུངས་སོ། །ཐུགས་རྗེ་ཆེན་པོའི་ཆགས་པས་དམར་བའི་ཕྱིར་ཉི་མ་འཆར་ཀའི་དཀྱིལ་ལྟར་མཛེས་སོ། །སེན་མོ་ཟངས་མདོག་ལྟ་བུའི་དཔེ་བྱད་ཀྱིས་མཛེས་པའི་ཕྱིར་སེན་མོའི་འོད་ནི་ཤས་ཆེར་དམར་བའོ། །ནོར་བུ་མཐོན་ཀ་རྣམས་ཀྱི་ནང་ན་གཙོ་བོར་གྱུར་པས་རྩེ་མོ་སྟེ། མཐོན་ཀའི་རྩེའོ། །དེ་ལྟ་བུར་བཟང་ཞིང་མཛེས་པའི་རལ་པའི་ཟུར་ཕུང་གང་ཡིན་པ་དེ་ནི་ཟུར་ཕུད་བཟང་པོ་མཐོན་ཀའི་རྩེའོ། །མཐོན་ཀ་ཆེན་པོའི་སྐུ་མཆོག་འཆང་བས་ན། སྐྲ་མཆོག་མཐོན་ཀ་ཆེན་པོ་འཆང་བ་སྟེ་སྐྲ་རྣམས་ཐམས་ཅད་ཀྱི་མཆོག་ཏུ་གྱུར་པས་སྐྲ་མཆོག་སྟེ། དེ་ལྟ་བུའི་ཁ་དོག་དང་ལྡན་པར་གྱུར་པ་སྟེ་མཛེས་པའི་དོན་ལ་ཡང་མཆོག་གི་སྐྲ་ཉེ་བར་ལེན་ནོ། །ཡང་ན་དེས་ཤིང་མཁས་པའི་ཡོན་ཏན་རྣམས་ཀྱིས་སྐྱེ་བོ་ཐམས་ཅད་ཀྱི་ཡིད་འཕྲོག་པར་བྱེད་པའི་ཕྱིར་གཙོ་བོར་གྱུར་པའི་སྐྲ་རྣམས་ནི་སྐུ་མཆོག་ཡིན་ལ། མཐོན་ཀ་ཆེན་པོ་ལྟ་བུ་ཡང་ཡིན་ལ། སྐྲ་མཆོག་ཀྱང་ཡིན་པ་དེ་འཛིན་པས་དེ་ལྟར་བཤད་དོ། །ནོར་བུ་ཆེན་པོ་ནི་ཡིད་བཞིན་གྱི་རིན་པོ་ཆེ་ཆེན་པོ་སྟེ། དེ་ཡང་དོན་དམ་པར་ནི་སངས་རྒྱས་བཅོམ་ལྡན་འདས་དེ་ཉིད་དེ། ཀུན་ནས་སེམས་ཅན་གྱི་དོན་ལ་སོ་སོར་འཕྲོ་བའི་ཕྱིར་རོ། །འོད་ཆགས་དཔལ་ཏེ་འོད་ཟེར་ཕུན་སུམ་ཚོགས་པ་གང་ཡིན་པ་དེ་ནི་ནོར་བུ་ཆེན་པོ་འོད་ཆགས་དཔལ་ཏེ། འཇིག་རྟེན་གྱི་ཁམས་ཐམས་ཅད་སངས་རྒྱས་ཀྱི་འོད་ཟེར་གྱིས་ཁྱབ་ཅེས་པའི་དོན་ཏོ། །དེ་ཉིད་ཀྱི་ཕྱིར་གསུངས་པ། སངས་རྒྱས་སྤྲུལ་པའི་རྒྱན་དང་ལྡན། །ཞེས་བ་ལ་སངས་རྒྱས་ཀྱི་སྤྲུལ་བ་ཁོ་ན་གང་གི་རྒྱན་ཡིན་པ་སྟེ། སངས་རྒྱས་ཀྱི་སྤྲུལ་པས་འཇིག་རྟེན་རྣམས་རྒྱན་པར་བྱེད་པས་ན་དེ་ལྟར་བཤད་དོ། །རྫུ་འཕྲུལ་གྱི་བདག་ཉིད་ཆེན་པོ་གསུངས་པ། འཇིག་རྟེན་ཞེས་པ་ལ་སོགས་པ་སྟེ། རྫུ་འཕྲུལ་བསྟན་ནས་ཆོས་བསྟན་པའི་དོན་དང༌། སེམས་ཅན་རྣམས་གཞུག་པའི་ཕྱིར་འཇིག་རྟེན་གྱི་ཁམས་བརྒྱ་རྣམས་ཀུན་དུ
Chinese
以那布之力，救度陷入轮回的众生，此乃三界之大乐。如今，虽于胜义中离于色相，然为引导以色相调伏之众生，宣说悦意且多样的色相之真实语。清净白云，如极净无垢之秋云般洁白，如秋月之光般遍布，凡是美妙之光，皆如是宣说。此乃宣说智慧之自性。因大悲之染而红，故如初升之日轮般美丽。指甲因似铜色之妙相而美丽，故指甲之光多为红色。珍宝之中，以顶端为主，乃顶髻。如是美好庄严之发髻，乃殊胜顶髻之顶端。因持有大顶髻之殊胜身，故持发髻大顶髻，即以一切头发之殊胜故为发髻，如是具有色相，亦取美妙之殊胜发。又，以彼之善巧功德，能夺一切众生之心，故主要之头发乃殊胜身，亦如大顶髻，亦是发髻，以执持彼故如是说。大珍宝乃如意大宝珠，然于胜义中，乃佛陀薄伽梵本身，因其周遍利益一切众生之故。光聚吉祥，凡是圆满之光芒，乃大珍宝光聚吉祥，意为一切世间界皆为佛之光芒所遍布。为此而宣说： 具足佛陀化身之庄严。即佛陀之化身乃其唯一庄严，因佛陀之化身庄严世间故如是说。宣说神通之大自在。以世间等语开始，意为显示神通后宣说佛法，为引导众生故，于一切百千世界中。
English
By the power of Napa, beings who are trapped in samsara are liberated, which is the great joy of the three realms. Now, although in ultimate reality it is free from color, in order to guide those who are tamed by color, the true speech of pleasing and various colors is spoken. Pure white cloud, as white as an autumn cloud that is extremely pure and without stain, spreads like the light of the autumn moon, and whatever beautiful light there is, is spoken of in this way. This speaks of the very nature of wisdom. Because it is red with the attachment of great compassion, it is as beautiful as the center of the rising sun. Because the fingernails are beautiful with the marks of copper color, the light of the fingernails is mostly red. Among the jewels, the top is the main one, which is the crest. Such a good and beautiful hair bun is the top of the excellent crest. Because it holds the supreme body of the great crest, it holds the hair supreme great crest, that is, because it is the supreme of all hairs, it is the hair supreme, and it is said to be like that. It is also close to the supreme hair for the sake of beauty. Also, because it captivates the minds of all beings with its skillful qualities, the main hairs are the supreme body, and it is also like the great crest, and it is also the hair supreme, and it is said to be like that because it holds it. The great jewel is the great wish-fulfilling jewel, but in ultimate reality, it is the Buddha Bhagavan himself, because it spreads separately for the benefit of all sentient beings. Light cluster auspiciousness, whatever is the complete light, is the great jewel light cluster auspiciousness, meaning that all the world realms are pervaded by the light of the Buddha. For that reason, it is said: Endowed with the adornment of the Buddha's emanation. That is, the Buddha's emanation is the only adornment, and it is said that way because the Buddha's emanation adorns the worlds. The great master of magical power is spoken of. Starting with the words "world", etc., it means showing magical power and then teaching the Dharma, and for the sake of guiding sentient beings, in all hundreds of thousands of world realms.