English
These are the words of so-and-so. Since all are of one taste in the Bodhichitta, the supreme mind is perfected in the wheel of inexhaustible adornment. That is to say, the unceasing appearance of the body, and the absence of inherent nature of speech, or the inseparability of the two numbers, is called the mind because it has no partiality. All dharmas are gathered in its essence, without distinction, without attachment, unchanging in the three times, and shown as the mind from the point of being the source of all. The three bodies are not like the two being blocked, or destroyed by the smallest particles, or other than that. That itself is spontaneously accomplished in the mind, and since all terms are purified without being abandoned, it is called the mind of Samantabhadra. Mandala means the wheel of the two bodies and speech that does not cease in the center of the immovable mind, or the wheel surrounded by the body that does not cease and is not focused on, and the two speech and mind that do not cease or are not focused on. Or, the nature of the body, speech, and mind that are inseparable is the nature of being surrounded by the subtle wheel of aggregates, elements, and sources of origin, with the aggregates and so on in the center, or the essence itself is called the mandala as it is from the beginning. These are not accomplished by the mind of the path, but like butter that is naturally oily, after realizing the meaning that it exists naturally without being made by anyone. That is to say, the yogi experiences through hearing, thinking, and meditation, and awareness becomes manifest, free from objects. If you ask whether it is enough to realize it, it is not enough, because realization is the first moment of the path of seeing with defilements, and it is important to practice it continuously without separation in the meaning of it, this is the instruction. This word is a summary or guide to the Great Perfection teachings. After such a brief explanation, the nature of the mandala of body, speech, and mind is explained in detail by the scriptures themselves. After that, it is said that the meaning of the promise is taught in the tantra Secret Essence, such as the limbs of the Vajra heap, and the five great ones are the nature of the five mothers, etc., like the root and commentary, but here it is taught in detail in the sutra, and after summarizing it with the scriptures, it is like the detailed explanation of the teacher. There, the limbs of the Vajra heap are, as it is said.
Chinese
金刚，是法界于三世不改变，故为金刚。其明朗且无碍，于自生之智慧中，一切法皆汇集于此，故为金刚。法界与智慧无别，以不可分割之义为金刚。实则觉性菩提心乃轮回与涅槃一切之自性，远离一切边。本体于何处皆不成立，然一切本体皆安住于此。彼之自显现即是蕴。所谓色、受、想、行、识五者，以不灭之力量自显现，故称蕴。所谓支分，色蕴之支分为因之四色，果之十一色共十五。受蕴之支分，感受快乐、感受痛苦、感受中性，以六根之作用，六乘三为十八。想蕴之支分有广大、微小、无量三种。行蕴之支分有五十一种。五蕴及其支分，仅于显现之时，未曾动摇于如金刚之菩提心，且菩提心之显现非如因果，亦非如了悟意义，以如水与影像般无别而任运成就之理，称为五圆满佛。如是并非如摩诃瑜伽般之所转与能转，以宣说之理，仅于显现之时，便任运成就为五佛。所谓圆满，乃二资粮圆满，即不灭之福德与不执著之智慧二资粮，乃本初圆满之自性。佛亦如金刚般之菩提心，连微细之执着亦不具足，故为佛。彼之外内之蕴不灭而任运成就，即是自证之智慧增长。所谓五，即五蕴五部佛，色为毗卢遮那佛，受为宝生佛，想为无量光佛，行为不空成就佛，识为金刚萨埵，此五者广为人知。或者于一切方扩展，直至虚空边际，一切皆任运成就为五部，故称广为人知。五部等等之详细道理，将于广说之时阐述。
English
Vajra, is the Dharmadhatu unchanging in the three times, hence Vajra. Its clarity and unobstructedness, in the self-arisen wisdom, all dharmas gather there, hence Vajra. Dharmadhatu and wisdom are inseparable, with the meaning of indivisibility, it is Vajra. In reality, awareness, Bodhicitta, is the essence of all Samsara and Nirvana, free from all extremes. Its characteristic is that it is not established anywhere, yet all characteristics reside in it. That very self-appearance is the Skandhas. The five, namely form, feeling, perception, formation, and consciousness, appear as the unceasing power, hence called Skandhas. The term "limbs" refers to the limbs of the form Skandha, which are the four causal forms, and the eleven resultant forms, totaling fifteen. The limbs of the feeling Skandha are feeling pleasure, feeling pain, and feeling neutrality, which are influenced by the six faculties, so six times three is eighteen. The limbs of the perception Skandha are the three: vast, small, and immeasurable. The limbs of the formation Skandha are fifty-one. The five Skandhas and their limbs, merely in the moment of appearance, do not move from the Vajra-like Bodhicitta, and the appearance of Bodhicitta itself is not like cause and effect, nor like understanding meaning, but like water and reflection, inseparable and spontaneously accomplished, hence known as the five complete Buddhas. Thus, it is not like the transformer and the transformed in Maha Yoga, but by the reason of explanation, merely in the moment of appearance, it spontaneously becomes the five Buddhas. The term "complete" means the completion of the two accumulations, the unceasing merit and the non-grasping wisdom, which are the two accumulations, and is the very nature of primordial completion. Buddha also, like the Vajra-like Bodhicitta, does not possess even the slightest attachment, hence Buddha. That very outer and inner Skandhas are unceasing and spontaneously accomplished, which is the increase of self-aware wisdom. The term "five" refers to the five Skandhas, the five Buddha families: form is Vairochana, feeling is Ratnasambhava, perception is Amitabha, formation is Amoghasiddhi, and consciousness is Vajrasattva, these five are well known. Or expanding in all directions, reaching the edge of space, all spontaneously accomplished as the five families, hence called well known. The detailed reasons for the five families, etc., will be explained in the extensive explanation.
Chinese
我，无论显现为何种生处，都因菩提心而自然成就。若问其方向，则连微小之处也不存在，于三时中不动摇不变异，故为心。聚集一切执持者，故为勇。彼自身无有穷尽，与无漏的分别念集合完全不混杂而圆满。在心之界中自然成就，名言上称为坛城。自身并非由道者的心所造作，而是本然如此安住。因此，三有，即欲界、色界、无色界三界，并非暂时造作，而是本然不混杂而圆满，如佛之刹土般清净，甚至连轮回或能取所取的微尘也不可得见。如金洲或太阳之精华般，显示能取所取从根本上清净。如是说，出自《续部·秘密藏》。如是说，显示了自性大圆满。其中也简要地显示了身语意之自性。进一步阐述时，也近似地显示了，如“轮回与涅槃的一切法”等等。三界轮回之法，包含因和果，以及超越轮回之法，涅槃之法，包含因和果的一切。心从初始就具有胜义的自性，未生未灭的法性，觉性菩提心，一切相状皆已远离，这是上文金刚的阐述。从那个基础显现五蕴等不间断，称为作用的能力。如地具有支撑的作用，水具有滋润的作用，火具有温暖的作用，风具有摇动的作用，虚空具有开阔的作用。色蕴具有执持的作用，受蕴具有感受的作用，识蕴具有觉知的作用，行蕴具有经历的作用。以及诸如此类的界和生处，各自具有各自的作用。所谓能力，是指它们各自的功用不间断，是能力无碍的特征。所谓幻化，是指觉性的智慧清晰而不间断地显现为蕴、界和生处。虽然显现却并非真实存在，不离法界，是幻化的特征。执持这些特征的，如十位善逝父母等等。这里也是在道上。
English
I, whatever state I may appear in, am naturally accomplished as Bodhicitta. If asked about its direction, it does not even have a minute part, and it does not move or change in the three times, therefore it is the mind. Because all holders are gathered, it is brave. That itself is without end, and all the faultless collections of thoughts are unmixed and complete. In the realm of mind, what is naturally accomplished is nominally called a mandala. It is not made by the mind of the path practitioner, but has always been in that state. Therefore, the three realms, namely the desire realm, the form realm, and the formless realm, are not made temporarily, but are naturally unmixed and complete from the beginning, and are completely pure as the Buddha's field, so that even a mote of samsara or grasping and being grasped cannot be seen. Like the golden island or the essence of the sun, it is shown that grasping and being grasped are pure from the beginning. Thus it is said, coming from the Tantra Secret Essence. Thus it is said, showing the Great Perfection of self-nature. Within it, the nature of body, speech, and mind is also briefly shown. When explaining it in detail, it is also closely shown, such as all the dharmas of samsara and nirvana, etc. The dharmas of the three realms of samsara, including cause and effect, and what transcends them, the dharmas of nirvana, including all causes and effects. From the beginning, the mind has the nature of ultimate truth, the nature of phenomena that is unborn and unceasing, awareness, Bodhicitta, and is free from all characteristics, which is the explanation of the Vajra above. From that basis, the uninterrupted appearance of the five aggregates and so on is called the ability to act. For example, the earth has the function of supporting, water has the function of moistening, fire has the function of warming, wind has the function of moving and agitating, and space has the function of opening up. The aggregate of form has the function of holding, feeling has the function of experiencing, consciousness has the function of knowing, and formation has the function of undergoing. And so on, the realms and sense bases each have their own functions. The so-called ability means that the respective functions of these are uninterrupted, and it is the characteristic of unimpeded ability. The so-called illusion means that the wisdom of awareness clearly and uninterruptedly appears as aggregates, realms, and sense bases. Although it appears, it is not truly existent, and it does not move from the realm of phenomena, which is the characteristic of illusion. Those who hold these characteristics are the Sugatas, the ten fathers and mothers, and so on. Here too, it is on the path.
Chinese
以下面的次第行进，现证果位，不会停留在下位的安乐逝者上。自性逝去和于自性逝去有两种。第一种是指无灭和无相的受用二者无别，称之为安乐。从那之中，对于三时没有变动者，称为逝去或究竟。于自性逝去称为安乐，如同金刚般的自明智慧没有能取所取，所以是安乐。那自性的妙力不灭地显现，所以是逝去。即是蕴、界和处等。父亲是五蕴，具有不灭的体性。母亲是五大，具有产生蕴的体性。等等包括界和处等，是勇士和明妃坛城的自性。上面用安乐逝者的词语本来就是，不要把不是的转变成是。例如，在不认识的人面前放上黄金，不认识黄金而看成石头。认识的时候，知道黄金是黄金。就像没有倒入不理解的容器一样。蕴、界、处等显现空性无别，自然成就菩提心，不会超过它，所以对于完全清净的称为天。执著于境和有境的部分，称为父母。虽然因为不理解而执著于能取所取的错乱，但从天性的状态不会改变，就像把黄金看成石头一样。那本身本来就是那样，为了认识它而详细解说，一切法是指，没有产生错乱显现的法，蕴、界、处，各自执著于自相的一切。那些是法界，自性或本体自性不灭的是身，无相的是智慧。因此，摄取界的身语意坛城的自性，对于那没有执著于那，以清净语执著的力量而寂灭。等等。那分别指示的是什么呢？五大是五境的自性，这是指首先指示母亲。而且，上面在简略指示的时候，首先指示父亲，这里首先指示母亲，有什么必要呢？上面是指首先以坛城的主尊或根本一样的意义而