Chinese
口诀命轮释，又灌顶藏。 口诀命轮释，又灌顶藏。 口诀命轮释正文。 口诀命轮释。心性虚空离边际，胜义界超绝任运圆满，一切皆明。所量自性三二五圆满，因果无别身。任运自成大本体，无喻三系，无所用之法。二九一切之精要，故于一切显现之基，敬礼顶礼。薄伽梵吉祥一切智之状态。名为，所证圆满，本来自成，无勤之吉祥。彼即以大智慧之义，次第显现，安立于乐，是为加持显现。彼即远离二边戏论与勤作之苦，安住者，是为法身，彼即于一切无有遮蔽而明，故无所用而作义，因果二者无别，任运自成，故亦名为状态。任运自成即为何？身语意之自性法界中。如是说。此处从因具足之三门身语意，本来无有他异，故说为自性。彼之自性亦是心性，本体离一与多，是为超离所缘，故为平等性之界。菩提心之命轮此。名为，一切显有心性之状态，于离戏之身，所证一切圆满，于自明了，是为一切宣说生起汇聚之根本，故无勤于自明了而证，故名此。于平等性汇聚之宝藏，敬礼。名为，总集心性为一亦是平等性，不堕于一切边，以秤之比喻为平等性。彼即功德无有不具足，故非所作，乃是任运自成。如其所应显现，故无有增减也。何者于彼生信与现前者，则将成为敬礼。从此处起，以灯供与无有差别之方式，显示口诀之体性安立。彼虽非理，然承诺领会意义相同，将宣说之义
English
The Explanation of the Mantra Life Wheel, Also the Empowerment Treasure. The Explanation of the Mantra Life Wheel, Also the Empowerment Treasure. The Explanation of the Mantra Life Wheel is Present. The Explanation of the Mantra Life Wheel is Present. The nature of mind, like the sky, is free from extremes, the transcendent realm is spontaneously perfect, everything is clear. The object of measurement, the three, two, and five natures are complete, the body is inseparable from cause and effect. The spontaneously accomplished great essence, the incomparable three connections, the Dharma that uses nothing. The essence of all two and nine, therefore, I bow and prostrate to that basis of all appearances. The state of the Bhagavan, glorious bliss, all-knowing. Called, the object to be accomplished is complete, naturally accomplished from the beginning, the unlabored glory. That itself, through the meaning of great wisdom, gradually appears, establishing bliss, is the blessing appearance. That itself, dwelling free from the suffering of the two extremes of elaboration and effort, is the Dharmakaya, that itself is clear without obscuration in everything, therefore, without using anything, it accomplishes the meaning, the two causes and effects are inseparable, spontaneously accomplished, therefore it is also called state. What is spontaneously accomplished? In the nature of body, speech, and mind, in the Dharmadhatu. Thus it is said. Here, from the cause, the three doors of body, speech, and mind are complete, originally not different from others, therefore it is called nature. That nature is also the nature of mind, the essence is separate from one and many, it is beyond the object, therefore it is the realm of equality. This wheel of life of Bodhicitta. Called, all appearances and existences are the state of mind, in the body free from elaboration, all that is to be accomplished is complete, clear in oneself, it is the root of all explanations arising and gathering, therefore, without effort, it is clear in oneself and accomplished, therefore it is called this. To the treasure of the gathering of equality, I prostrate. Called, the totality of mind being one is also equality, not falling into all extremes, the example of the scale is equality. That itself, without any incomplete qualities, is not made, but is spontaneously accomplished. Appearing as it should, therefore there is no increase or decrease. Whoever has faith and manifests in that, will become prostration. From here on, in the manner of offering lamps and being inseparable, it shows the establishment of the body of the mantra. Although it is not logical, it promises to understand the meaning as the same, the meaning to be explained.
Chinese
没有矛盾。身语意三，是为身语意结合。所谓身，即是色，内外之物，与心无异，离于自性，即自性未成，显现任何事物，不落两边，离于生灭，是为身任运成就。觉性显现于菩提心、法等一切，以相对的方式，二者皆不成，无生者，亦为自生之智慧，一切皆是智慧，无生亦无差别，自性光明，是为如来之意，无谬。以上所说之义，不落于任何一边，轮回与涅槃，皆于大乐之界中显现，任何宗派皆可明了。以上之义，以两句偈颂广为解释。诸佛之大秘密，回遮轮回。所谓以功德与事业而显殊胜，必将出离者。以功德之大而命名，众多所说之意，皆为一。如是，一切生起与生起之物，皆于自生智慧无生灭之界中清净，自然不成，完全光明，安住于离一切分别。此等未分亦难于以智识知，所说亦为轮回之法，因果二者皆从根清净，显空不二，是为成就之边，亦为轮回于初始清净而回遮，是为名言安立。此以十五句偈颂显示。涅槃之誓言，连绵不断。所谓欲离三苦，即痛苦、悲伤与厌恶者，是为涅槃，知其自性。不住于彼等，是为解脱。不作为对境，故得名。此时，因未识自性而忙于修行，为欲望所苦，为因缘所显之病所困。何人若能完全知晓彼等自性，从束缚中解脱，即称为涅槃。彼等不离自身之相，亦为黑暗之自性完全清净，无有任何所修，彼
English
There is no contradiction. Body, speech, and mind are the union of body, speech, and mind. That which is called body is form, the inner and outer objects, not different from mind itself. Being separate from its own nature, it is that which is not established, appearing as anything, not caught in either extreme, free from arising and ceasing, and is the spontaneously accomplished body. Awareness appears in all things such as Bodhicitta and Dharma, and in a relative way, neither of the two is established. That which is unborn is also self-arisen wisdom, and since everything is wisdom, the unborn is also inseparable, and naturally clear, which is the unerring mind of the Tathagata. The meaning of what has been said is not caught in any category, and Samsara and Nirvana both appear in the realm of great bliss, so any tenet can be understood. The meaning of these is explained in detail in two verses. The great secret of the Victorious Ones, turning back Samsara. Those who are manifestly superior by virtue of their qualities and activities, and who will certainly emerge, are named by the greatness of their qualities, and the intention of what is said by many is shown to be one. Thus, all that arises and all that comes from arising is purified in the realm of self-arisen wisdom, free from arising and ceasing, naturally unestablished, completely luminous, and dwells free from all thoughts. These are difficult to understand with the mind even if they are not separated, and what is said is also the Dharma of Samsara, the cause and effect of which are purified from the root, and the appearance and emptiness are non-dual, which is also the extreme of accomplishment, and is also the turning back of Samsara to its original purity, which is the establishment of terms. This is shown in fifteen verses. The vow of Nirvana, continuous. Those who wish to be free from the three sufferings, namely pain, sorrow, and aversion, are Nirvana, knowing their own nature. Not abiding in them is liberation. Not being an object, it gets its name. At this time, because the self-nature is not known, one is busy practicing, suffering from desire, and afflicted by the disease manifested by causes and conditions. Whoever fully knows the self-nature of these is said to be liberated from bondage, which is called Nirvana. They do not depart from their own characteristics, and the nature of darkness is completely purified, and there is nothing left to be accomplished, and that
Chinese
即使是已经从唯一和众多中解脱出来的如来，也因为与所化众生没有二元对立的显现，所以完全舍弃了一切分别念，这在三时中都不会改变，是为誓言。这些的关联是，因为与因的自性没有差别，并且从大智慧中显现的任何事物都没有舍弃。因此，自性和业的关联被宣说为二者。这由三个半偈颂来阐述。 “法界瑜伽一切之大宝藏。” 这句话的意思是：法是两种事物的集合。这些与圆满的自性没有差别，因为没有类别的显现，没有边际，并且自性无法指示，所以难以用思维来衡量，是为界。认识到这些未被改造的自性，并成为那样的状态，就是没有二元对立的显现，是为一切的主宰，即佛陀。完整地说出这些，也是指没有遗漏地具备一切功德，是指这些显现于彼。不是由因缘所造作，也不是独立存在的。法界本身难以体验，因为是如是的智慧，所以所要成就的事物是不可思议的，被宣说为圆满任运成就。那本身也清晰地显现为毫不减损，也被宣说为像太阳的光芒一样没有增减和穷尽。这由五个半偈颂来阐述。 “具足耳传心印之幸运者。” 这句话的意思是，即使难以用语言直接表达，但通过上师的经验来清晰地展示，也不是普通人所能理解的。例如，像极喜金刚一样，如来心意的密意超出了思维的范畴，那样的见解融入了确信之中，如同钉子钉入地面一样稳固，禅定融入了确信之中，清晰地修持。行为融入了确信之中，没有执着。果融入了确信之中，在自身中显现，心想该向谁展示呢？因此说“幸运者”，即与经、诀窍和意义三者相遇的人是幸运者。即使这些没有被法界所区分，但通过业来区分，成为法器的人，是为了延续普贤王如来的种姓。被安立为不灭尽一切的种子。如是说，确定的教言如同普贤王如来一样，交付给种姓之子，如同父亲将胎藏交付给儿子一样。这两者都是法器。
English
Even the Thus-gone One, liberated from the one and the many, has no dualistic appearance with those to be tamed, so all conceptualizations are completely abandoned, which does not change in the three times, is the samaya. The connection of these is that there is no difference from the nature of the cause, and because nothing is abandoned from whatever appears from great wisdom. Therefore, the connection of nature and action is spoken of as two. This is shown by three and a half verses. "The great treasure of the entirety of Dharmadhatu Yoga." This means: Dharma is the collection of two things. These are no different from the nature of completeness itself, because there is no appearance of categories, without boundaries, and because the nature cannot be indicated, it is difficult to measure with thought, it is the Dhatu. Knowing the unmodified nature of these and becoming that state is the non-dualistic appearance, it is the lord of all, the Buddha. Speaking of these completely also means that all the qualities are complete without exception, it is shown that these appear in it. It is not made by cause and condition, nor is it independent. The Dharmadhatu itself is difficult to experience, because it is the wisdom of suchness, so what is to be accomplished is inconceivable, it is said to be completely spontaneously accomplished. That itself also clearly appears without any diminution, and it is also said to be like the light of the sun without increase or decrease and without exhaustion. This is shown by five and a half verses. "The fortunate one who has the confidence of the oral transmission of the heart." This means that even though it is difficult to express directly with words, it is clearly shown through the experience of the lama, and it is not the realm of ordinary people. For example, like Garab Dorje himself, the intention of the Thus-gone One's heart, which is beyond the realm of thought, that view is absorbed into confidence, as firm as a nail hammered into the ground, meditation is absorbed into confidence, clearly practice it. Action is absorbed into confidence, without attachment. The fruit is absorbed into confidence, appearing in oneself, thinking to whom should I show it? Therefore it is said "fortunate one", that is, the one who meets with the three, scripture, key instructions and meaning, is fortunate. Even though these are not distinguished by the Dharmadhatu, they are distinguished by karma, and whoever becomes a vessel is for continuing the lineage of Samantabhadra. It is established as the seed of the undiminished entirety. It is said that the definitive teaching, like Samantabhadra himself, is entrusted to the sons of the lineage, like a father entrusting the womb to his son. Both of these are vessels.
Chinese
并且极其详尽地讲述了精要。像这样诀窍如同虚空的深渊一样难以用思维触及，因此为了用祈愿来指示，说了两句半偈颂。“身语意所摄之精要，是指外内无与伦比的庄严轮，与导师无别。那些功德的差别和意趣的传承，虽然超出了计数和思考，但对于无法胜任的调伏对象来说，简要指示的那些，是意义圆满无缺地自然生起的，因此承认为精要这样的名称。那些本身为什么呢？想到这里，说了“三时胜者的法界身语意，平等利益诀窍一切之宝藏”。一切法与菩提的自性无别，因此远离一切边，不离任何，功德一切任运成就，是任运成就之自性，是平等之界。那是不为他者所触及的，因此是仅仅胜者的行境。无与伦比庄严轮，自己的自性不可见，以显空平等的自性是阿底瑜伽自己的自性。那本身超越了一切词语和文字，但为了向调伏对象指示，所说的是这些诀窍。这能生出一切的意义，如同完成一切地基占卜古籍的意趣一样，因此说了深奥且意义重大。具缘定量自证自在者，是指见到金刚萨埵的容颜，听到命轮的诀窍，了知法平等之义是殊胜的幸运者。那也是普贤的教言和金刚萨埵的体验诀窍，以及与心和法界相融的觉性，因为了知心平等之义，一切自在，为了普遍显现。嘎饶多杰必定是自证自在者。所示的作者是这个诀窍命轮。什么容器呢？想到这里，说了“彼之嗣续心之殊胜子”。嘎饶等多杰等那些的后世必定出现的是种姓嗣续者，从诀窍指示中生起觉性是殊胜的，是心之子。