Chinese
如是说：“以殊胜之乐为乐之殊胜。” 其中，“香巴拉”一词，“香”之声，也有寂静和清凉之意。 但在此处，则与快乐之义相连。 也就是，一切佛之无分别大乐之自性。 与此相连。 “我”是殊胜和主要之义，此处空行母幻化种种嬉戏之乐，并结合了解脱殊胜之乐，因此胜过和主要于世间和声闻之乐，故名为乐之殊胜。 如是解释了空行母幻化之乐之殊胜。 现在为了宣说与一切佛平等结合，所以说了“普遍、一切、所有”等等。 此处之义是：轮回和涅槃的一切法，所有的时间和事物，也都是吉祥金刚萨埵的自性和幻化，因此没有非佛之法。 一切佛也是他的自性，因此说是与一切佛平等结合。 其中，“普遍、一切、所有”是表示所有时间和事物的词语。“自性恒常一切相”中，“自性”之声是吉祥金刚萨埵的体性。“恒常”是没有分别的时间。“一切相”是时间和事物的所有差别。 这些简而言之就是“佛等稳动一切”。 由于吉祥金刚萨埵成为这一切的体性，所以“成为一切事物的我”。 其中“我”这个声音，在此处是说导师吉祥金刚萨埵，因此就是一切。 将会如此宣说。 另一种方式，“我”这个词的意义有四种：外道所说的“补特伽罗”的遍计执着，声闻乘所说的“蕴”的遍计执着，大乘行者对于蕴的意义没有以智慧分别，仅仅安立为“我”之名，还有如果以智慧分析蕴的意义，则没有任何自性可以成立，因此是自性。 因此
English
It is said, "Supreme bliss is the supreme of bliss." In that, the term Shambhala, the sound of 'Sham' also applies to being peaceful and cool. But here, it is connected to the meaning of bliss. That is, it is the nature of the great bliss of non-discrimination of all Buddhas. It is connected to that. 'Self' means supreme and principal, here, the Dakini, the illusion, enjoys various pleasures, and also combines the supreme bliss of liberation, therefore, it is superior and principal to the bliss of the world and the Shravakas, hence it is called the supreme of bliss. Thus, the supreme bliss of the Dakini illusion is explained. Now, in order to explain the union with all Buddhas, it is said, 'Universally, from all, all,' and so on. The meaning of this is: all the dharmas of Samsara and Nirvana, all times and things, are also the nature and illusion of glorious Vajrasattva, therefore there is no dharma that is not Buddha. All Buddhas are also of that nature, therefore it is said to be united equally with all Buddhas. In that, 'Universally, from all, all,' are words that indicate all times and things. In 'Self, always, all aspects,' the sound of 'Self' is the essence of glorious Vajrasattva. 'Always' is time without distinction. 'All aspects' are all the distinctions of time and things. These are summarized as 'Buddhas and all stable and moving things.' Because glorious Vajrasattva has become the nature of all of these, therefore, 'I have become the substance of all.' In that, the sound 'I' here refers to the teacher, glorious Vajrasattva, therefore it is all. It will be taught thus. In another way, the meaning of the word 'I' has four aspects: the imputation of 'person' by outsiders, the imputation of 'skandhas' by Shravakas, the Mahayana practitioners do not distinguish the meaning of the skandhas with wisdom, but merely establish the name 'I', and also, if the meaning of the skandhas is analyzed with wisdom, then no self-nature can be established, therefore it is self-nature. Therefore,
Chinese
因此，完全掌握我的第四个意义，被称为诸法的自性。被称为吉祥金刚萨埵。因此，在一切处成为我。这样结合。这是与一切佛陀平等结合的简略意义。详细解释就是，心与心之定等。这里所说的心，是说薄伽梵是一切的心。一切的心之勇士。一切的心之勇士的等持。等等，都结合起来。那么，一切的心是如何呢？心的自性，从原始以来就远离一切垢染，所以称为菩提心。它超越了思虑的境界，深邃而广大，是安乐成就无尽的根基，因为像金刚一样坚固，所以是金刚萨埵。因此，就是心之勇士，因为心本身是坚固的。像这样坚固地修习就是心之勇士的等持。菩提行持种种。就像所说的那样：因为慈悲心即使是微尘和黑暗，也能转变有情众生的利益，因此如实地行持普贤的菩提行。不仅仅是诞生和苦行等才是普贤的菩提行，甚至三毒和四魔本身也是普贤的菩提行。是这个意思。因此，如是战胜魔和从魔中胜利。因为一切都是普贤的菩提心，并且转变为菩提行。那就是菩提佛陀。就是说，各自认识自己的心就是菩提，通过自己加持的结合获得它就是佛陀。金刚金刚持自身。就是说，识本身从原始以来就是无垢且坚固的，所以就是金刚。通过各自认识而获得它就是金刚持。同样，莲花和珍宝也是心本身，自性上是
English
Therefore, completely grasping my fourth meaning, it is called the nature of all dharmas. It is called glorious Vajrasattva. Therefore, in all places, it becomes me. Thus, combine. This is the condensed meaning of being equally united with all Buddhas. The detailed explanation is: the samadhi of mind and mind-hero, etc. Here, the so-called mind is like this: the Bhagavan is the very mind of all. And, the very mind-hero of all. And, the samadhi of the mind-hero of all. And so forth, apply to all. Then, how is it the very mind of all? The nature of minds is called the mind of enlightenment because from the beginning it is free from all defilements. That itself transcends the realm of thought, and because it is deep and vast, it has become the basis of inexhaustible bliss and accomplishment, and because it is as firm as a vajra, it is the Vajrasattva. For that very reason, it is the mind-hero, because the mind itself is firm. Meditating on it in that way is the samadhi of the mind-hero. The various practices of enlightenment. As it is said: Because compassion, even dust and darkness, transforms the benefit of sentient beings, therefore, one goes exactly as the practice of enlightenment of Samantabhadra. It is said that not only birth and asceticism, etc., are the practice of enlightenment of Samantabhadra, but even the three poisons and the four maras themselves are the practice of enlightenment of Samantabhadra. That is the meaning. Therefore, thus conquer the maras and be victorious over the maras. Because everything is the very mind of enlightenment of Samantabhadra and has become the practice of enlightenment. That is enlightenment, the Buddha. That is to say, individually recognizing one's own mind is enlightenment, and obtaining it through the union of one's own blessings is the Buddha. Vajra, the very holder of the vajra. That is to say, consciousness itself is originally immaculate and firm, so it is the vajra itself. Obtaining it through individual recognition is the vajra holder. Similarly, the lotus and the jewel are also the mind itself, by nature
Chinese
没有母亲并且其本身是功德之基础，即执持它也如先前一样。这些也是其种姓。 所谓“是其种姓”如是说：母亲是般若波罗蜜多，父亲是善巧方便，为了调伏，金刚萨埵，诸生是其种姓。 这就是所说的。 所谓“其本身是贪欲，远离贪欲，也是欲望和行者”是在何处安住的词句场合中指示的。 现在为了指示是完全不净的各种法之自性，说了“三时三有三胜”等。 如此，吉祥金刚萨埵是所有法之自性，并且示现显现为所有幻化。 如是说：为了调伏无边三界，三有三胜之主，因为是一切，所以是三宝，三界是三界。 因为如此说。 世尊本身显现为器情世界也是，因为众生福德极大，不动的一切唯是自性，因为心造作所以是动摇，因为是一切造作。 如此说，器情世界也是吉祥金刚萨埵本身的印。 以这些等等之义，法界平等与不平等，虚空界之无边，一切事物就是它，在一切虚空的场合，吉祥金刚萨埵如来，一切佛之平等结合者，空行幻化大乐。 如此说，如此法界无论有无相，法的体性无论以有相摄持，在虚空界之遍布的一切机会中，吉祥金刚萨埵与一切佛平等结合的空行母幻化大乐，没有不是它的自性，没有不是它的形相安住。 这是所说的意义。 现在说如何修的仪轨，那也是依于显示什么如何安住的三种相，如何修的印之仪轨也将显示为三种相。 其中第一分别，此是吉祥金刚。
English
Without a mother and being the basis of qualities itself, holding it is also the same as before. These are also its lineage. That which is called "is its lineage" is as it is said: Mother is Prajnaparamita, father is skillful means, for the sake of taming, Vajrasattva, the beings are its lineage. This is what is said. That which is called "itself is desire, free from desire, and is also desire and the goer" is indicated in the context of the words of where it dwells. Now, in order to show that it is the nature of various completely impure dharmas, it is said, "Three times, three existences, three supreme," and so on. Thus, glorious Vajrasattva is the nature of all dharmas, and shows appearance in all manifestations. As it is said: For the sake of taming the infinite three worlds, the lord of the three existences and the three supreme, because it is all, it is the Three Jewels, the three worlds are the three realms. Because it is said so. The Blessed One himself also appears as the container and its contents, because the merit of sentient beings is very great, the unmoving is only the self-nature, because the mind creates, it is moving, because it is all creation. Thus it is said, the world of container and contents is also the seal of glorious Vajrasattva himself. By the meaning of these and so on, the equality and inequality of the Dharmadhatu, the infinity of the sphere of space, all things are it, in the occasion of all space, glorious Vajrasattva Tathagata, the equal union of all Buddhas, Dakini illusion great bliss. Thus it is said, thus whether the Dharmadhatu is without characteristics or not, whether the nature of Dharma is gathered with characteristics, in all the opportunities of the expanse of the sphere of space, glorious Vajrasattva, the Dakini illusion great bliss who equally unites with all Buddhas, there is nothing that is not its nature, there is nothing that does not abide in its form. This is the meaning of what is said. Now, the ritual of how to practice is explained, and that also depends on showing the three aspects of what and how it abides. The ritual of the mudra of how to practice it will also be shown as three aspects. Among them, the first conceptualization, this is glorious Vajra.
Chinese
因为是安住于自性菩提心之体性中，所以，如何成就它的方法之手印，也显示了那如实显现的胜义之境，是智慧手印。为了宣说那一点，说了“于无数劫中，一切佛未得，以何手印之仪轨，此生即可得”等等。此处手印之仪轨，即是无相三摩地，是智慧手印。因为以此加持，并加持成自己的自性。此处一切佛之主尊，安乐之至尊，被显示为吉祥金刚萨埵菩提心之自性。极度地成就自性，即是自心即是菩提心，菩提心即是金刚萨埵，因此从与之结合中，即可成就那一点。因此，“以自之誓言我结合”这句话，一般而言，誓言之词义，包括经论、律仪、本尊、坛城、誓言物、誓言女、法性、智慧等等。此处，自之誓言即是自之本尊。本尊也一般包括心个别证悟、形相手印、字等等。此处，菩提心个别证悟之体性，无相三摩地，应知即是“以自之誓言我结合”。因此说，若极勤于菩提心，由此瑜伽士将成天神。此菩提心即是金刚，是诸佛之自性。因为自己从原始以来即清净之心，是于一切时中修习之故，是金刚。也是三世诸佛之自性。因此，若与之结合，因为即是那一点，所以将成就那一点。这是那句话的意思。若问已经是了，为何还要成就？此处，对于未曾知晓且未曾习惯者，仅仅是知晓且习惯成自然，就称之为获得成就，除此之外，没有未获得而成就的。应如是知晓。那如实显现的胜义之境，进入智慧手印，即是菩提心。
English
Because it abides in the nature of the Bodhicitta of self-nature, therefore, the mudra of the method of how to accomplish it also shows that the realm of the ultimate reality that appears as it is, is the wisdom mudra. To explain that very point, it is said, "In countless eons, all Buddhas have not attained, by which mudra's ritual, will it be attained in this very life?" etc. Here, the ritual of the mudra is the formless Samadhi itself, which is the wisdom mudra. Because it blesses with this, and blesses it into one's own nature. Here, the supreme of bliss, the lord of all Buddhas, is shown as the nature of glorious Vajrasattva Bodhicitta. To accomplish the self extremely, is that one's own mind is Bodhicitta, Bodhicitta is Vajrasattva, therefore, from uniting with it, that very thing will be accomplished. Therefore, this phrase, "By uniting myself with my own Samaya," generally speaking, the meaning of the word Samaya includes scriptures, vows, deities, mandalas, Samaya substances, Samaya consorts, Dharmata, wisdom, etc. Here, one's own Samaya is one's own deity. Deities also generally include individual realizations of the mind, form mudras, letters, etc. Here, the nature of the individual realization of Bodhicitta, the formless Samadhi, should be known as "By uniting myself with my own Samaya." Therefore, it is said, if one strives diligently in Bodhicitta, from that, the yogi will become a god. This Bodhicitta is Vajra, it is the nature of all Buddhas. Because one's own mind, which is primordially pure, is Vajra because it is practiced at all times. It is also the nature of all Buddhas of the three times. Therefore, if one unites with it, because it is that very thing, therefore that will be accomplished. This is the meaning of that phrase. If one asks, if it already is, why is there a need to accomplish it? Here, for those who have not known and have not become accustomed, merely knowing and becoming accustomed to the point of fluency is called obtaining accomplishment, other than that, there is no obtaining what has not been obtained. It should be known thus. That the realm of the ultimate reality that appears as it is, entering the wisdom mudra, is Bodhicitta.