Chinese
尸罗的七种特征的自性称为律。经部等称为经部。对于提问者，再三地阐明意义，以及具有无漏智慧的因和果称为论。以沐浴、洁净、念诵和守护等为主的咒语续部被称为誓言，即事部（ཀྲྀ་ཡ，梵文天城体：क्रिया，梵文罗马拟音：kriyā，行为）。因为努力修持智慧和一切智慧的境，所以称为修持。因为以智慧的加持而具有成就的权能，所以称为成就。这样，事部（ཀྲྀ་ཡ，梵文天城体：क्रिया，梵文罗马拟音：kriyā，行为）、行部（ཨུ་པ་ཡ，梵文天城体：उपाय，梵文罗马拟音：upāya，方法）和瑜伽部这三者，依次是下、中、上。薄伽梵吉祥金刚萨埵，宣说了智慧和一切智慧的境，在完全清净的自性中成佛。所有宣说的众多不同的秘密内续，也因为汇集于金刚般的三种完全清净之中，所以称为身、语、意续。这也是因为有分别的身体、语言、意念三种完全清净的自性之故。所有如此的九乘次第，在无边无际的世界中流传，都是从秘密心髓中流出的。这是因为如虚空般安住于自性之中。其他的人说，因为宣说了五种乘，所以才宣说了九乘次第。在化身的权能下宣说了五乘，而此处，吉祥秘密心髓，在法身的自性中，作为一切法的生源而宣说，从中宣说了九乘次第。然而，因为此处被宣说为一切的生源，所以说：此自性秘密心髓，是一切藏和一切续的生源，确定无疑。正如在玛垂大湖中，一切河流都从中产生并作为安住的基础一样，此大乘也是一切藏和一切续的产生和安住的基础，并且如同确定一切金刚般智慧的习气一样，大乘阿底瑜伽确定了一切乘。
English
The nature of the seven characteristics of Śīla is called Vinaya. The Sūtra Pitaka and others are called Sūtra Pitaka. To repeatedly clarify the meaning to the questioner, and to have the cause and effect of undefiled wisdom is called Abhidharma. The Tantras of mantras that mainly focus on bathing, cleansing, recitation, and protection are said to be Samaya, which is Kriya. Because one strives to diligently cultivate wisdom and all realms of wisdom, it is called Sadhana. Because one possesses the power of accomplishment through the blessings of wisdom, it is called Siddhi. Thus, Kriya, Upaya, and Yoga are the three, which are respectively the lower, middle, and upper. The Bhagavan, glorious Vajrasattva, taught that wisdom and all realms of wisdom are enlightened in the nature of complete purity. All the many different secret inner tantras that were taught are also called the Tantras of Body, Speech, and Mind because they are gathered into the three completely pure like a vajra. This is also because the three bodies, speech, and minds of conceptualization are of the nature of complete purity. All such nine levels of vehicles that are known in the infinite and boundless realms of the world all emanate from the Secret Essence. This is because it abides in its own nature like the expanse of space. Others say that because five vehicles were taught, the nine levels of vehicles were taught. Where five vehicles are taught under the power of the Nirmāṇakāya, here, the glorious Secret Essence, in the nature of the Dharmakāya, is taught as the source of all dharmas, from which the nine levels of vehicles are taught. However, because here it is taught as the source of all, it is said: This Secret Essence of self-nature is the source of all Pitakas and all Tantras, and it is definitely established. Just as in the great Lake Anavatapta, all rivers arise and serve as the basis of abiding, so too, this Mahāyāna is the basis of the arising and abiding of all Pitakas and all Tantras, and like establishing all the habitual tendencies of vajra-like wisdom, the Mahāyāna Atiyoga establishes all vehicles.
Chinese
得以安立。如是广略次第的一切法，各自的次第，或于不相符的各别自性中安住，是何缘故？世尊认为诸法将变为法性平等性而宣说其意，诸法唯是名言安立，导师于义相应之方面，以名与词安立而开示，导师名与词无实事。如是说，并非导师释迦牟尼佛所说，而是其他外道之语无实事。究竟而言，一切法于法性菩提心平等性中安住，然于世俗中，一切法是如幻之词句假立，譬如拉坚似是人，然由其名而分别为了拉坚。如是，依于无实事之名与词，导师以慈悲心，亦随顺所化之烦恼种类，以对治圣道之智慧，依于一切易解之方便，以名与词安立而为利他开示。若就胜义谛而言，则具大悲之导师释迦牟尼佛，及其所说之圣法亦无实事。何以故？导师与所教二者亦是如幻、阳焰、眼花与谷响之自性。如是广说开示之彼等，亦由具大悲之世尊，复以略说开示之故。其后云云等语乃彼所说。其后，无二大自在吉祥普贤王如来，将前所说之化身法之坛城，以秘密之义，于下文所出之此中，以总摄之方式，从如来之身语意功德事业金刚中取出之。为此义而欢喜称奇，故云：啊！由声明论典中，获得法界与无尽不生，及甚深智慧之智。
English
are established. Thus, all the teachings of the expanded and condensed stages, each in its own order, or abiding in the distinct nature of incompatibility, why is that? The Blessed One, thinking that all dharmas would become the equality of dharmata, spoke of his intention, saying: All dharmas are merely nominal designations. The Teacher, in accordance with the meaning, taught by designating names and words. There is no entity in the Teacher's names and words. It is said that it was not spoken by the Teacher, the Buddha, the Blessed One, but that the words of other non-Buddhists are without substance. Ultimately, all dharmas abide in the equality of the mind of dharmata bodhi, but conventionally, all dharmas are designated as illusory verbal terms. For example, Lhagyin seems to be a person, but from that name, he is distinguished as Lhagyin. Likewise, relying on names and words that have no substance, the Teacher, with compassion, also conforms to the types of afflictions to be tamed, and relies on the wisdom of the antidote noble path, based on all easy-to-understand means, and teaches for the benefit of others by designating names and words. If it is in terms of ultimate truth, then the Teacher, the Buddha, the Blessed One, who possesses great compassion, and the sacred Dharma spoken by him are also not entities. Why is that? Both the Teacher and what is taught are also of the nature of illusion, mirage, optical illusion, and echo. Those who have thus extensively taught and explained, also by the Blessed One, who possesses great compassion, because he also taught in a condensed way. Then, the words and so on were spoken by him. Thereafter, the great self-master, the glorious Samantabhadra, the two-in-one, also took out the mandala of the Dharma of the manifested body, which was previously spoken, in a secret way, from the body, speech, mind, qualities, and activities of the Vajra of the Tathagata, in a comprehensive manner, from this which appears below. Because he was delighted and amazed by the meaning of it, he said: Ah! From the treatises on sound, one obtains the sphere of Dharma and inexhaustible non-arising, and the wisdom of profound wisdom.
Chinese
是广大方便之自性。 又是为了将所有关于轮回之法的所有错觉，都汇集在一个偈颂中并加以确定。 比如称为“有之根本的过患”等等。 那么，在三有中轮回漂泊的因，那些过患是从何处产生的呢？ 是从将烦恼之心执著为我，以及具有执著自性的心，颠倒地执取如实之法性菩提心，以及从执著的坚固结缚中产生。 那么，它会成就什么果呢？ 在三界中流转的六道众生，从具有阿赖耶识习气的种子中，生起名色之芽，以时与非时的死亡而使有寂灭，以及六道各异的众多不和合之身，以及因善业之力的果报而具有天、人、夜叉等受用，以及业之轻重的处所，即高处、上处、下处，或者即是三界。 因不善之因的力量，而有三恶道的痛苦，以及因心之错乱的力量，而有内外之法相互依存的轮转，以及因无边业力的力量等等的支分的力量。 所有那些不可思议的众多痛苦，都是自己以邪分别而造成的。 并非自在天等造作者，能将从邪分别而来的因果转变到其他地方。 如此说来，那么具有烦恼之心而执著于我的那一位，是否因具有威力和力量，而使轮回不变成不变的法性呢？ 并非如此，轮回如幻，外境所取之境是空性之自性，内执之心是无我之自性，如来从最初就以一切智智而知晓。 瑜伽士也以外境所取之境为空性，内执之心以清净之智慧，与如来之意智慧无别地了知之时，外境所取之境与内执之心，以及轮回与涅槃的一切法皆是空
English
It is the nature of vast skillful means. Furthermore, in order to gather all the illusions about the Dharma of Samsara into a single verse and to ascertain them, such as what is called "the faults of the root of existence," etc. Then, what are the faults that cause wandering in the three realms of existence, and from where do they arise? They arise from conceiving the afflicted mind as self, and from the nature of clinging, reversing the true nature of the mind of enlightenment, and from the tight knot of clinging thoughts. Then, what fruit does it accomplish? In the three realms, beings wander in the six realms, from the seeds that possess the habitual tendencies of the alaya consciousness, the sprouts of name and form arise, and existence ceases with timely and untimely death, and the many discordant bodies of the six distinct realms, and the enjoyments of gods, humans, yakshas, etc., due to the power of virtuous actions, and the places of heavy and light karma, namely, high places, upper places, lower places, or the three realms. Due to the power of non-virtuous causes, there are the sufferings of the three lower realms, and due to the power of mental confusion, there is the cycle of interdependent arising of inner and outer phenomena, and due to the power of limitless karma, etc., by the power of the limbs. All those countless sufferings are caused by one's own wrong conceptions. It is not the case that the creator, such as Ishvara, can transform the cause and effect that come from wrong conceptions to another place. Thus, if that one who has an afflicted mind and clings to self, does he not, by having power and strength, make samsara not change into an unchanging Dharma nature? It is not so, samsara is like an illusion, the object of external grasping is the nature of emptiness, the mind of internal clinging is the nature of selflessness, the Tathagata knows from the very beginning with the wisdom of omniscience. When the yogi also knows that the object of external grasping is emptiness, and the mind of internal clinging is with pure wisdom, inseparable from the wisdom of the Tathagata's mind, then the object of external grasping and the mind of internal clinging, and all the dharmas of samsara and nirvana are empty.
Chinese
当掌控如幻之法之时，轮回之法即是奇妙的涅槃。除了如来之坛城和如来之自性清净之外，轮回之法在知识的领域中显现为轮回之法，因此被称为涅槃之坛城。因此，上述所有涅槃之法，实际上与法性菩提心之自性无别，于世俗中安立为大圆满之坛城。因此，它是这样显示的：所有从根本无明中产生的无边迷惑之法，都包含在能取所取之念、自他以及念之延续这三者之中。而这些也包含在胜义谛的法性菩提心中。在世俗中，这三者清净，即转化为三身，因此瑜伽士解开了自身能取所取之念的牢固纽带。外观所取之境，即是空性；内在执着的颠倒念头所缘，即是忆念无我。智慧之聚，空性菩提心即是安乐。若无他者，则在真实的世俗大圆满坛城中，忆念之智慧即是吉祥普贤，法性空性即是母普贤佛母。蕴、界、处、器、情以及相续所摄的一切，都应视为奇妙的身语意功德事业之坛城。如是说。如是，在六道世界无边十方，六能仁之化身无量散布。所有化身如来所说的一切圣法，都包含在吉祥密集金刚第三品中，而第三品的意义也包含在那四个偈颂中，一切如来都了知。有人说，从法性大平等之自性中，“自性”一词的意义与大平等相违。即使如此，所谓“彼性”，即是伟大的自性，从一切方法中的一切。
English
When mastering the illusory nature of phenomena, the very nature of samsara is the wondrous nirvana. Apart from the mandala of the Tathagatas and the purity of the nature of those Tathagatas, the phenomena of samsara appear as the phenomena of samsara in a separate realm of knowledge, hence it is called the mandala of nirvana. Therefore, all the nirvanic phenomena mentioned above are in reality inseparable from the nature of dharmata bodhicitta, and are established as the mandala of the Great Perfection in the relative truth. Thus, it is shown as follows: All the limitless phenomena of delusion arising from the root of ignorance are to be included in the three: the concept of grasping and being grasped, self and other, and the continuum of thought. And these are also included in the dharmata bodhicitta of ultimate truth. In the relative truth, the purification of these three transforms into the three kayas, thus the yogi unties the tight knot of his own concept of grasping and being grasped. The external object to be grasped is emptiness; the object of the internal mistaken thought of grasping is the remembrance of selflessness. The collection of wisdom, emptiness, bodhicitta itself is bliss. If there is no other, then in the authentic relative Great Perfection mandala, the wisdom of remembrance is the glorious Samantabhadra, the emptiness of dharmata is the Mother Samantabhadri. All that is included in the aggregates, elements, sense bases, containers, contents, and continuums should be seen as the mandala of the wondrous body, speech, mind, qualities, and activities. It is said. Thus, in the limitless ten directions of the six realms, emanations of the six Thubpas radiate immeasurably. All the sacred Dharma spoken by all those emanated Tathagatas is contained in the third chapter of the glorious Guhyagarbha, and the meaning of the third chapter is also contained in those four verses, as all the Tathagatas know. Others say that from the very nature of the great equality of dharmata, the meaning of the word "nature" contradicts the great equality. Even so, that which is called "that nature" is the great self-nature, from all methods of all.