Chinese
第二品说，示现以六大能仁的最后三者的次第，以六种方式宣说菩提心之理。因此，通过赞颂，也显示了双光明之义。༈。第三品中，则能明晰完全清净的圆满次第之天瑜伽智慧身。这只是说了此品意义的一个方面，并非如所愿那样，以清净之语来执持咒语和智慧身二者。对此，如第一品所示，总摄一切义，其他品也相同，如是宣说。若说第一品的意义，虽然示现了直至轮王，但未示现六主转移之理和第一次第的微细修习，金刚念诵也只是奠基而已。因此，此处宣说了六主的转移之理，以及从五部现证菩提等中生起之理，并修习第一次第的上下的两个微细。又，因为将这些阐述为确定意义的经文，并将微细的意义阐述为究竟意义，所以阐明了如何进入幻身光明，以及如何从此生起双运报化身，这在第一品中已作了阐明。并极清晰地示现了圆满次第的微细瑜伽金刚念诵。因此，在授记经中也说：“五种现证菩提之，微细瑜伽为第三。”如是说第三品示现从五现证菩提中生起天身，并示现微细瑜伽。若从二次第的角度来解释这两个要点，则如前所述。༈。第四品中，为了阐释第一品中所说的灌顶智慧坛城，而示现灌顶坛城。授记经中也说：“灌顶有四种，陀罗尼坛城即第四。”如是说第四品示现了依何而灌四种灌顶的陀罗尼坛城。陀罗尼坛城是指此品中示现的布置了十三种手印的坛城。彼者摄略中说，陀罗尼坛城如手印坛城所说。绘制坛城并布置手印，以及供养坛城，这两者以两种直说和隐说的方式来阐述。༈。
English
The second chapter states that it shows the order of the last three of the six great capable ones, and explains the method of explaining the mind of enlightenment in six ways. Therefore, by praising, it also shows the meaning of the dual light. ༈. In the third chapter, it clarifies the yoga of the deity of the complete perfection stage, which is completely pure, and the wisdom body. This is only one aspect of the meaning of this chapter, and it is not as desired to hold both mantra and wisdom body with the word of purity. In this regard, as shown in the first chapter, one complete meaning is summarized, and the other chapters are the same, as explained in this way. If the meaning of the first chapter is explained, although the mandala up to the supreme king is shown, the method of transferring the six main ones and the subtle practice of the first stage are not shown, and the vajra recitation is only the foundation. Therefore, here, the method of transferring the six main ones, the method of arising from the five types of manifestation of enlightenment, and the practice of meditating on the two subtle ones above and below the first stage are explained. Also, because these are explained as definitive meaning texts, and the subtle meaning is explained as the ultimate meaning, the method of entering the illusory body into clear light, and how the dual union enjoyment emanation arises from it are clarified as explained in the first chapter. And the subtle yoga vajra recitation of the perfection stage is shown very clearly. Therefore, it is also said in the prophecy sutra: "Of the five types of manifestation of enlightenment, the subtle yoga is the third." It is said that the third chapter shows the arising of the deity body from the five manifestations of enlightenment, and shows the subtle yoga. If these two points are explained from the perspective of the two stages, it will be as before. ༈. In the fourth chapter, in order to explain the mandala of wisdom of empowerment mentioned in the first chapter, the mandala of empowerment is shown. It is also said in the prophecy sutra: "Empowerment has four types, the dharani mandala is the fourth." It is said that the fourth chapter shows the dharani mandala on which the four empowerments are based. The dharani mandala refers to the mandala shown in this chapter with thirteen handprints arranged. It is said in the summary that the dharani mandala is as explained in the handprint mandala. Drawing the mandala and arranging the handprints, and offering the mandala, both are explained in two ways, directly and indirectly. ༈.
Chinese
第五品中，为了阐明隐义的开场白中所说的行持，为了使瑜伽得到帮助，说了行持，不仅如此，还有续部的伟大和杀生等意旨之义的学处之基，以及依靠事业手印的正直与确定二者，以及依靠智慧手印的方式等。对于杀生等的意旨之说消除疑惑。对金刚持以五种姓的方式赞颂等都说了。预言中也说：守护的学处有四种，行持在此是第五种。如是第五品说了意旨之说的四种学处，以及依靠事业和智慧手印的行持。第六品中，说了使二次第的身语意加持，此外还有供养仪轨，圆满次第的道次第六种，二次第的微细瑜伽和行持的仪轨等。预言中也说：第六是自佛陀的，微细禅定的瑜伽。如是第六品说了使自己身语意三者加持为佛陀的身语意之禅定和微细瑜伽。第七品中，第五品和第六品中所说的行持加以扩展，即详细地显示，此外还有行持之时，对于欲妙如何随欲受用，连同利益，以及三种行持之时的修、思、三者，以及身体寂静等的随念六种，二次第共同的手印，进入怀中的仪轨，随念十六种及其利益等。预言中也说：第七是供养彼者，各自的自主由主尊作。如是第七品说了三种行持各自自主后，受用欲妙，从而显示了作彼者之供养。第八品中，说了秘密灌顶，其次第是圆满次第的供养，生起次第的供养，以及二者共同的供养，然后是上师的行为，作秘密灌顶的两个坛城，以及弟子的行为，本尊和上师
English
In the fifth chapter, in order to clarify the conduct mentioned in the introduction of hidden meanings, and to benefit yoga, the conduct is discussed. Moreover, there are the bases of learning regarding the greatness of the tantra and the meaning of the intention of killing, etc., as well as the two truths, direct and definitive, based on action mudra, and the way of relying on wisdom mudra. Doubts are dispelled regarding the intention of killing, etc. Praises to Vajradhara through the five families are also mentioned. The prophecy also states: "The four bases of learning for protection, and the conduct here is the fifth." Thus, the fifth chapter explains the four bases of learning of intention and conduct, and the conduct based on action and wisdom mudras. In the sixth chapter, the blessing of the body, speech, and mind of the two stages is discussed, as well as the ritual of offering, the six stages of the path of the completion stage, the subtle yoga of the two stages, and the rituals of conduct. The prophecy also states: "The sixth is the subtle yoga of the self-Buddha's samadhi." Thus, the sixth chapter explains the samadhi and subtle yoga of blessing one's own body, speech, and mind into the body, speech, and mind of the Buddha. In the seventh chapter, the conduct described in the fifth and sixth chapters is expanded, that is, shown in detail. Furthermore, it includes how to rely on desirable qualities as desired during conduct, along with the benefits, as well as the three meditations and thoughts during the three conducts, the six recollections of physical solitude, etc., the common mudra of the two stages, the ritual of entering the embrace, the sixteen recollections and their benefits. The prophecy also states: "The seventh is explained as offering to that very one, with the chief acting according to each individual's authority." Thus, the seventh chapter explains that by acting according to the authority of each of the three conducts and enjoying desirable qualities, it shows the offering of that very one. In the eighth chapter, the secret empowerment is discussed. The order is the offering of the completion stage, the offering of the generation stage, and the common offering of both. Then, there is the activity of the guru, the creation of the two mandalas for secret empowerment, and the activity of the disciple, the deity and the guru.
Tibetan
་ལ་མཆོད་པ་དང༌། གསང་དབང་བསྐུར་བ་དངོས་ཕན་ཡོན་དང་བཅས་པ་བསྟན་ནོ། །ལུང་སྟོན་ལས་ཀྱང༌། ཕྱག་རྒྱས་དབང་བསྐུར་བརྒྱད་པར་བསྟན། ཞེས་བརྒྱད་པས་ཕྱག་རྒྱ་དང༌། སྙོམས་པར་ཞུགས་པ་ལ་བརྟེན་ནས་བསང་བའི་རྫས་ཀྱི་དབང་བསྐུར་བ་བསྟན་པར་གསུངས་སོ། ༈ །ལེའུ་དགུ་པ་ལས་ནི་སྲོག་གཅོད་སོགས་བྱས་པ་ལས་བྱང་ཆུབ་ཐོབ་པ། རྨད་དུ་བྱུང་བའི་དེ་ན་ལུང་བསྟན་པ་སྟེ་བརྡ་སྤྲོད་པ་ལ་དྲང་ངེས་གཉིས་གསུངས་སོ། །དེ་ནས་དོན་དེ་ལ་མ་འོངས་པའི་གདུལ་བྱ་དབང་པོ་དམན་པ་ལ་ལྟོས་པའི་དོགས་པ་བསལ་བ་དང༌། །དེ་ནས་སྔགས་ཀྱི་སྤྱོད་པ་བདེན་གཉིས་ཀྱི་སྒོ་ནས་མཆོག་ཏུ་སྒྲུབ་པ་དང༌། དེ་ནས་ངོ་མཚར་བའི་བསྟོད་པ་གསུངས་སོ། །ལུང་སྟོན་ལས་ཀྱང༌། དམ་ཚིག་བཞི་པོ་དགུ་པ་ཡིན། ཞེས་དགུ་པས་སྲོག་གཅོད་དང༌། མ་བྱིནལེན་དང། འདོད་པ་ལ་སྤྱོད་པ་དང༌། རྫུན་དུ་སྨྲ་བ་བཞིའི་དམ་ཚིག་སྟོན་པར་གསུངས་ཏེ། ངག་རྩུབ་མོ་སྨྲ་བ་ཡང་ཡོད་དོ། ༈ །ལེའུ་བཅུ་པ་ལས་ནི་སྔགས་ལ་གཞོལ་བ་དང་རྫོགས་རིམ་པ་གཉིས་ཀྱི་མ་བྱིན་པར་འདོད་པའི་དངོས་གྲུབ་འཇིག་རྟེན་པ་དང་འཇིག་རྟེན་ལས་འདས་པ་གཉིས་མངོན་དུ་བྱ་བའི་ཕྱིར་དུ །ཕྱི འི་བདག་ཉིད་ཅན་བསྐྱེད་རིམ་པ་དང་ནང་གི་བདག་ཉིད་ཅན་གྱི་རྫོགས་རིམ་པའི་ལྷའི་སྙིང་པོ་གཉིས་བསྐུལ་བ་གསུངས་སོ། །ལུང་སྟོན་ལས་ཀྱང༌། རྣམ་པ་བཅུར་ཕྱེ་ཡང་དག་རྟོག །བཟླས་པའི་སྔགས་ཀྱང་གསུངས་པ་ཡིན། ཞེས་བཅུ་པས་སྤྱོད་པ་ལ་བརྟེན་ནས། ཡང་དག་པ་འོད་གསལ་ལ་རྟོག་པ་སྟེ་དེར་འཇུག་པར་བྱེད་པ་དང༌། ཡི་གེ་གསུམ་གྱི་བཟླས་པའོ་སྔགས་ཀྱང་གསུངས་པར་བཤད་དེ། དང་པོ་ནི། རྫོགས་རིམ་པའི་དང༌། གཉིས་པ་ནི། བསྐྱེད་རིམ་པའི་སྙིང་པོ་བསྐུལ་ཐབས་སོ། ༈ །ལེའུ་བཅུ་གཅིག་པ་ལས་ནི་རིགས་དྲུག་གིས་སྔགས་ཀྱི་སྐུ་བསྐྱེད་པའི་དྲན་པ་གཅིག་པ་དྲུག་དང་འོད་གསལ་ལས་ཟུང་འཇུག་ཏུ་བཞེངས་པའི་ཡེ་ཤེས་ཀྱི་སྐུ་བསྐྱེད་པ་དང་རིམ་གཉིས་སོ་སོ་ལ་བརྟན་པའི་མངོན་ཤེས་ལྔ་བསྒྲུབ་པ་དང༌། རིགས་གསུམ་གྱི་སེམས་དཔའ་གསུམ་བརྩེགས་བསྒོམ་ནས་བསམ་གཏན་གཉིས་ཀྱིས་འོད་གསལ་དུ་འཇུག་པ་སྟོན་ཏོ། །ལུང་སྟོན་ལས་ཀྱང༌། བཅུ་གཅིག་མིང་དུ་བྱུང་བ་ནི། ཕྱག་རྒྱ་གཅིག་པར་བཤད་དཀྱིལ་འཁོར། ཞེས་བཅུ་གཅིག་པས་ཕྱག་རྒྱ་གཅིག་པའི་དཀྱིལ་འཁོར་བཤད་ཅེས་གསུངས་ཏེ། དང་པོ་སྦྱོར་བའི་སྐབས་སུ་མངོན་བྱང་ལྔ་ལས། གཞལ་ཡས་ཁང་གི་དབུས་སུ་རིགས་དྲུག་བསྐྱེད་པར་གསུངས་པ་ལ། སྔོན་དུ་ལྷག་མོས་བསྒོམ་པ་ཡོད་ཀྱང་གཞལ་ཡས
Chinese
以及供养，以及秘密灌顶的实际利益和功德都已阐述。预言中也说到：手印灌顶在第八品中阐述。第八品通过手印和入定，阐述了焚香之物的灌顶。第九品讲述了通过杀生等行为获得菩提，这是奇妙的预言，其中对语法讲述了显义和隐义两种。之后，为了消除对未来根器低劣的受化者的疑虑。之后，通过真俗二谛之门，极致地修持密咒行。之后，讲述了令人惊叹的赞颂。预言中也说到：四条誓言是第九品。第九品阐述了杀生、不予取、行淫、妄语这四条誓言。也有说粗恶语的情况。第十品讲述了为了显现沉溺于密咒和圆满次第的，不予取的世间和出世间两种成就，因此，讲述了策励外在自性之生起次第和内在自性之圆满次第的两种本尊心髓。预言中也说到：分为十种相，如实证悟，也讲述了念诵的咒语。第十品通过依止行为，如实地证悟光明，即进入光明，也讲述了三个字母的念诵，即咒语。第一个是圆满次第的，第二个是生起次第的心髓策励之法。第十一品讲述了通过六种姓，生起密咒之身的六种同一忆念，以及从光明中生起双运之智慧身，以及各自安住于二次第的五种现观，以及观想三种姓的三位菩萨叠加，并通过两种禅定进入光明。预言中也说到：十一名为，宣说手印合一之坛城。第十一品说的是手印合一的坛城。在最初结合之际，从五种现观中，在宫殿的中央生起六种姓。虽然之前有通过增益来观想，但宫殿
English
and offerings, and the actual benefits and merits of the secret empowerment have been explained. It is also stated in the prophecy: The mudra empowerment is explained in the eighth chapter. The eighth chapter explains the empowerment of incense offerings through mudras and entering into samadhi. The ninth chapter tells how enlightenment is attained through acts such as killing, which is a wonderful prophecy, in which two types of grammar, explicit and implicit, are discussed. Then, in order to dispel doubts about future disciples of inferior faculties. Then, through the gate of the two truths, the practice of mantra is supremely accomplished. Then, a wonderful praise is spoken. It is also stated in the prophecy: The four vows are the ninth. The ninth chapter explains the four vows of killing, not giving, engaging in desire, and lying. There is also the case of speaking harsh words. The tenth chapter explains that in order to manifest the two kinds of siddhis, mundane and supramundane, which are desired without being given, by indulging in mantra and the perfection stage, therefore, it explains the urging of the two deity essences of the outer self-nature generation stage and the inner self-nature perfection stage. It is also stated in the prophecy: Divided into ten aspects, truly realize, and the mantra of recitation is also spoken. The tenth chapter, through reliance on conduct, truly realizes the clear light, that is, enters into the clear light, and also speaks of the recitation of three letters, that is, the mantra. The first is of the perfection stage, and the second is the method of urging the heart essence of the generation stage. The eleventh chapter explains the six identical recollections of generating the mantra body through the six lineages, and the wisdom body of union arising from the clear light, and the accomplishment of the five abisamyas abiding in the two stages respectively, and the contemplation of the three stacked bodhisattvas of the three lineages, and entering into the clear light through the two dhyanas. It is also stated in the prophecy: Eleven is named, the mandala that explains the oneness of the mudra. The eleventh chapter speaks of the mandala of the oneness of the mudra. At the time of the initial union, from the five abisamyas, the six lineages arise in the center of the palace. Although there was previously contemplation through augmentation, the palace