Chinese
是指无有差别之处。吉祥密集心髓的真实意义在于，轮回与涅槃的一切法，究竟而言都汇集于法性菩提心中。究竟的世俗谛中，已确定于自性圆满大坛城之品。由导师日光狮子所作的注释中，对于化身如来所说之品的种种解释，至此圆满。 秘密心髓广大释的下部，从第四品开始，以及成熟道引导者三者，解脱道引导者生圆次第的十三种法类。如是，吉祥密集心髓中，第一品的意义是，由结集者所说，真实摄集自性圆满大坛城。第二品则将密咒金刚乘阿底瑜伽的法，确定于自性圆满大坛城中。第三品则将化身如来所说的一切经部大乘，确定于八识聚和三身中。 此外，具有大悲心的佛陀薄伽梵，想要讲说密咒金刚乘玛哈瑜伽的一切法，以圆满大定的等持，于一瞬间以等持将一切智慧汇集的身体，显现吉祥普贤王如来，并生起处所和坐垫。第二品菩提心品中，为了修持菩提心，首先是第一种仪轨，其次是观修自心之体性无生之阿的收放之法，以及智慧日月重叠之智慧体性。于此显示确定字义之义，以及于秘密莲花中增上的菩提心日月坛城上，显示金刚仪轨第二义。一切法安住于名言假立之中，为了显示名言假立的字义，从本初即已成佛的坛城，从“此后”等开始宣说了第四品花鬘安立品，所谓“此后”等已经解说完毕。所谓“一切如来”等，五大种姓总集即是吉祥普贤王如来。
English
It refers to the state of being without difference. The true meaning of the glorious Guhyagarbha Tantra lies in the fact that all phenomena of samsara and nirvana ultimately converge into the Dharmata Bodhicitta. In the ultimate conventional truth, it is the chapter that establishes the mandala of the Great Perfection of Self-Nature. In the commentary made by the teacher Nyima Senge's Light, the various explanations of the chapters spoken by the Nirmanakaya Tathagata are completed here. Furthermore, the lower part of the extensive commentary on the Guhyagarbha Tantra, starting from the fourth chapter, as well as the three guides to the path of maturation, and the thirteen categories of the generation and completion stages that guide the path of liberation, are present. Thus, in the glorious Guhyagarbha Tantra, the meaning of the first chapter is that the compiler speaks of the perfect collection of the Great Perfection of Self-Nature mandala. The second chapter establishes the Dharma of the Secret Mantra Vajrayana Atiyoga in the Great Perfection of Self-Nature mandala. The third chapter establishes all the Sutra Mahayana spoken by the Nirmanakaya Tathagata in the eight aggregates of consciousness and the three bodies. Furthermore, the Buddha Bhagavan, who possesses great compassion, wishes to teach and explain all the Dharma of the Secret Mantra Vajrayana Mahayoga. With the Samadhi of the Great Perfection, in an instant, through Samadhi, the body that gathers all wisdom is manifested as the glorious Samantabhadra, and the place and seat are generated. In the second chapter, the Bodhicitta chapter, in order to practice Bodhicitta, first is the first ritual, and second is the practice of the nature of one's own mind, the method of the arising and dissolving of the unborn A, and the nature of wisdom, the stacked sun and moon of wisdom. Here, the meaning of establishing the meaning of the letters is shown, and on the mandala of the Bodhicitta sun and moon that is superior in the secret bhaga, the second meaning of the Vajra ritual is shown. All phenomena abide merely in nominal designations, and in order to show the meaning of the letters of nominal designations, the mandala that has been enlightened from the beginning is spoken from "thereafter" etc., the fourth chapter, the Garland Arrangement chapter, is spoken. What is called "thereafter" etc. has already been explained. What is called "all the Tathagatas" etc., the general of the five great families is the glorious Samantabhadra himself.
Chinese
“融为一体”的意思是，将境，法性，菩提心，法界，视为智慧。 “大平等之理”的意思是，在胜义谛中，无生而平等之理有十种，即：如是性，空性，真如际，法界，无相，无缘，无执，无愿，本自涅槃，以及虚空本身也无相。如是，一切法在胜义谛中，其自性犹如虚空一般。但在胜义谛的世俗谛中，与大平等之理相符的自性圆满大坛城，在金刚界中，一切法皆为本初成佛之定中，安住不动。然而，在世俗谛中，一切法皆为文字聚集之自性，仅存在于名言概念之中。“文字鬘轮”是指身语意金刚所生。也就是说，胜义谛中，法性菩提心之因或理，即是如是性等十种成佛之理。在胜义谛的世俗谛中，本初即已成佛于自性圆满大坛城之中。并非如唯识宗瑜伽行者一般，迎请心识之坛城并安住其中。而是在胜义谛中，安住于本初成佛之定中不动。所谓“文字鬘轮”，是指ཨ（藏文，梵文：अ，梵文罗马拟音：a，汉语字面意思：阿）字和ཀ（藏文，梵文：क，梵文罗马拟音：ka，汉语字面意思：嘎）字等，以鬘的形式排列成轮状，并安布于轮中。这是指“极其稳固”等等。无生之自性，乃一切智慧之源，一切如来和菩萨之生处，一切持明者和禅定之怙主、依怙和洲渚。与大空性相合之声，第一个字母ཨ（藏文，梵文：अ，梵文罗马拟音：a，汉语字面意思：阿），即是“极其稳固”。为何如此说？因为其无有增减和生灭。此字远离烦恼之尘垢，不为突发之垢所染，故称之为“白ཨ（藏文，梵文：अ，梵文罗马拟音：a，汉语字面意思：阿）”。为何如此说？因为是菩提心之
English
"Having become of one mind" means understanding the realm, the nature of reality, bodhicitta, and the sphere of dharma as wisdom. "The mode of great equality" means that in the ultimate sense, the mode of equality without birth is tenfold, namely: suchness, emptiness, the ultimate limit, the sphere of dharma, absence of characteristics, absence of focus, absence of grasping, absence of aspiration, being primordially beyond suffering, and the absence of characteristics even in space itself. Thus, although all phenomena are ultimately of the nature of space, in the conventional aspect of the ultimate, the great mandala of perfect nature, which is in accordance with the mode of great equality, abides unmoving in the vajra sphere from the samadhi of all phenomena being primordially enlightened. However, conventionally, all phenomena abide merely as designations of names, the nature of assembled letters. The "wheel of the garland of letters" arises from the body, speech, and mind vajras. That is to say, ultimately, the cause or mode of the nature of reality, bodhicitta, is enlightened in the ten suchnesses. In the conventional aspect of the ultimate, one is primordially enlightened in the great mandala of perfect nature. It is not like the Mind-Only yogis who invite and seat the mandala of deities. Rather, in the ultimate sense, one abides unmoving in the samadhi of primordial enlightenment. The "wheel of the garland of letters" refers to the letters ཨ（藏文，梵文：अ，梵文罗马拟音：a，汉语字面意思：A）and ཀ（藏文，梵文：क，梵文罗马拟音：ka，汉语字面意思：Ka）, etc., arranged in a garland-like manner, round like a wheel, and placed on the wheel. That is, "utterly firm," and so on. The nature of no birth is the source of all wisdom, the birthplace of all tathagatas and bodhisattvas, the refuge, support, and island of all mantra holders and samadhis. The first sound-letter ཨ（藏文，梵文：अ，梵文罗马拟音：a，汉语字面意思：A）, which is in harmony with great emptiness, is called "utterly firm." Why? Because it is without increase or decrease, birth or destruction. Because it is free from the dust of afflictions and unstained by adventitious impurities, it is called "white ཨ（藏文，梵文：अ，梵文罗马拟音：a，汉语字面意思：A）." Why? Because it is the bodhicitta.
Chinese
仅仅是自性本身。所谓“业”这个词的意义是，包含剩余。从那之中是什么呢？是“舒展”这个词。对什么舒展呢？从极其稳固的白色阿字舒展。什么舒展呢？在极其微细的时候，阿字舒展。在哪里舒展呢？在十方世界的界域中舒展。多少的量呢？舒展到充满十方世界的界域。舒展了会变成什么呢？变成充满十方世界的界域，并且变得清晰明亮。像那样舒展也没有增多，收缩也没有减少。为什么呢？因为没有生灭。没有增减啊。那些“等”的语音又是什么呢？阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）。伊（藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊），伊（藏文：ཨཱི，梵文天城体：ई，梵文罗马拟音：ī，汉语字面意思：伊）。乌（藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌），乌（藏文：ཨཱུ，梵文天城体：ऊ，梵文罗马拟音：ū，汉语字面意思：乌）。诶（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶），爱（藏文：ཨཻ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：爱）。哦（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：哦），奥（藏文：ཨཽ，梵文天城体：औ，梵文罗马拟音：au，汉语字面意思：奥）。 央（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：央），啊（藏文：ཨཿ，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：啊）。为了使智慧之身圆满具足共同和不共同的相好。也安立了非男非女的字母热（藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：热），热（藏文：རཱྀ，梵文天城体：ॠ，梵文罗马拟音：ṝ，汉语字面意思：热），勒（藏文：ལྀ，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：勒），勒（藏文：ལཱྀ，梵文天城体：ॡ，梵文罗马拟音：ḹ，汉语字面意思：勒）。这些要在成熟的月亮上，观想具有从右绕的十六次第，和从左绕的十六次第，以及十六根柱子。又从月亮中央的根本母音阿字本身，舒展和收摄施设名称术语的字母集合，从ka开始的三十四个字母，也按照语音字母的次第，周遍六道世界的十方，做着在那处所安住的众生的利益，从再次聚集之处，在太阳的坛城之上，白色、头向上竖立的最后一个字母ka所围绕，那被称为明亮，是颜色，从佛的体性中，诸神也是同样的颜色。燃烧是光芒，具有放射和聚集的状态。阿字和卡字那些，具有共同和不共同的相好，是天神和天女、勇士和勇母的自性。为什么呢？因为那样，在这部的后续经典中也说：“阿字也完全摄集了佛陀”。这是“此”的意思。是开示自己心性的智慧字母的功德，以及开示金刚后续仪轨的意义，首先是智慧字母的
English
It is only the very nature itself. The meaning of the word "karma" is that which includes the remainder. What is it from that? It is the word "spreading." To what does it spread? It spreads from the extremely stable white A. What spreads? In the time of extreme subtlety, the As spread. Where does it spread? It spreads in the realms of the ten directions. How much is the measure of quantity? It spreads to fill the realms of the ten directions. What will happen by spreading? It will become filled with the realms of the ten directions, and it will become clear and bright. Even if it spreads like that, there is no increase, and even if it is gathered, there is no decrease. Why? Because there is no birth or death. There is no increase or decrease. What are those sounds of "etc."? A (Tibetan: ཨ, Devanagari: अ, IAST: a, Literal meaning: A), Ā (Tibetan: ཨཱ, Devanagari: आ, IAST: ā, Literal meaning: A). I (Tibetan: ཨི, Devanagari: इ, IAST: i, Literal meaning: I), Ī (Tibetan: ཨཱི, Devanagari: ई, IAST: ī, Literal meaning: I). U (Tibetan: ཨུ, Devanagari: उ, IAST: u, Literal meaning: U), Ū (Tibetan: ཨཱུ, Devanagari: ऊ, IAST: ū, Literal meaning: U). E (Tibetan: ཨེ, Devanagari: ए, IAST: e, Literal meaning: E), AI (Tibetan: ཨཻ, Devanagari: ऐ, IAST: ai, Literal meaning: AI). O (Tibetan: ཨོ, Devanagari: ओ, IAST: o, Literal meaning: O), AU (Tibetan: ཨཽ, Devanagari: औ, IAST: au, Literal meaning: AU). Aṃ (Tibetan: ཨཾ, Devanagari: अं, IAST: aṃ, Literal meaning: Aṃ), Aḥ (Tibetan: ཨཿ, Devanagari: अः, IAST: aḥ, Literal meaning: Aḥ). In order to completely perfect the common and uncommon marks and examples of the body of wisdom. The neuter letters Ṛ (Tibetan: རྀ, Devanagari: ऋ, IAST: ṛ, Literal meaning: Ṛ), Ṝ (Tibetan: རཱྀ, Devanagari: ॠ, IAST: ṝ, Literal meaning: Ṝ), ḷ (Tibetan: ལྀ, Devanagari: ऌ, IAST: ḷ, Literal meaning: ḷ), ḹ (Tibetan: ལཱྀ, Devanagari: ॡ, IAST: ḹ, Literal meaning: ḹ) are also established. These are to be meditated upon in the fully ripened moon, with sixteen sequences circling from the right, and sixteen sequences circling from the left, and possessing sixteen pillars. Again, from that very basic A in the center of the moon, the collection of letters that are designated as names and terms, the thirty-four letters beginning with ka, are also to be spread and gathered, and by doing so in accordance with the order of the sound letters, it pervades the ten directions of the six worlds, and by benefiting the sentient beings who dwell there, from the place of re-assembly, on top of the mandala of the sun, the letter kṣa, white in color, with its head upright, surrounded by the last letter ka, that which is called clear is color, from the essence of the Buddha, the gods are also the same color. Burning is light, having the nature of radiating and gathering. Those letters A and ka possess common and uncommon marks and examples, and are the nature of gods and goddesses, heroes and heroines. Why? Because in that way, in the later tantra of this also, it is said, "The letter A also completely gathers the Buddha." This is the meaning of "this." It is the teaching of the qualities of the wisdom letters of one's own mind, and the teaching of the meaning of the later vajra ritual, first is the wisdom letter of