Chinese
金刚橛根本释 金刚橛根本释 金刚橛根本释 现有。 金刚橛释是： 智慧金刚无余圆满任运摧。 彼即万物多聚圆满具足亦。 自之体性此言说思行境超。 如意宝般任运自他利益大。 行境刺痛皆离痛苦道中乐。 果如是五大具足乃安住。 彼即信变入脉显现成何者。 平等殊胜之敬供养一切胜。 为具器与缘者传授故。 如意智慧法界边际遍布者。 解脱且证悟具义精进谛听闻。 是乃燃烧智慧自生者。 显现为何增减无有明晰性。 任何亦未造作圆满无为法。 无有边际故无来去而生起。 周遍一切自性缚解脱无有义。 具证悟缘分河流具行者。 ༈ 历史义以超胜之义显示故。 无有显现言说超离者。 定显示现声任运圆满亦。 彼彼有与无中何所超离者。 超离之方转无诀窍名。 摄于法界而作详释者。 无有作行诀窍精华显现之。 心上无言语身亦无有者。 无有内外行境于内自性中。 言说显现万物如此此说无。 智慧极清净一故。 不住智慧自净无有差别者。 大自性之定解义是故。 解脱之业非是相状有。 系缚二离事业如此无有者。 离边定解门中共同显示者。 超离一与多之边际者乃。 未动摇于一他异显现与。 皆离唯一何未舍弃之故。 如海浪与彼性相同般与。 法界之相无有鲜明者。 是故无色色即万物。 如五彩调和如是显示难。 一切智见中观胜伏者。 如此胜义未证过失示现故。 一切之自性三时界
English
Commentary on the Vajra Kilaya Root Text Commentary on the Vajra Kilaya Root Text Commentary on the Vajra Kilaya Root Text is present. The commentary on the Vajra Kilaya is: Wisdom Vajra, completely and spontaneously perfected, is subdued. That itself, all things, many gathered, complete, and endowed, yet Its own essence transcends speech, thought, and action. Like a wish-fulfilling jewel, spontaneously accomplished, great benefit for self and others. All the thorns of experience are separated, suffering becomes happiness on the path. The result, likewise, possesses five great qualities, which is the state. That itself, becoming confidence, entering the central channel, manifesting, whatever it becomes, The supreme homage of equality is the best of all offerings. For those who possess the vessel and fortune, for the sake of instruction, The wish-fulfilling wisdom pervades the expanse of space. Liberating and realizing, listen with meaningful diligence. It is the self-born wisdom that blazes forth. Whatever appears, it is clear without increase or decrease. Without employing anything, it is complete, uncompounded. Without limit, it arises without coming or going. The all-pervading self, the meaning of no bondage or liberation. Those with the fortune to realize, the river possessing conduct. ༈ To show the meaning that surpasses the meaning of history, It is beyond appearance and inexpressibility. Definitely showing, appearance and sound are spontaneously perfect, yet That, that which transcends existence and non-existence, Turned to the side of transcendence, the sign of the secret instruction. Collected in the realm of Dharma, explaining in detail, Without action or agent, the essence of the secret instruction dawns. In the mind, there is no word, and there is no body. Without outer or inner experience, in the inner self, Speech and appearance, all things, there is no such thing as "this" or "that." Since wisdom is completely pure, The non-abiding wisdom is self-pure, without difference. Since it is the meaning of the great self's definitive conclusion, The action of liberation is not something with characteristics. Separated from the two bondages, there is no such activity. Showing agreement through the door of the definitive conclusion that is free from extremes, That which transcends the extremes of one and many, Without moving from the one, the appearance of otherness and Since the one, completely separated, is not abandoned, Like the waves of the ocean and its nature are the same, The characteristics of the realm of Dharma are not clear. Therefore, formless is the reality of all forms. Like mixing five colors, it is difficult to show like this. The all-knowing view subdues the Madhyamaka. To show the fault of not realizing such a supreme meaning, The self of all, the three times
Chinese
不动摇。 随顺颠倒与常态，无论如何行持。 不离精要之义，如虚空般。 若无此见，行持为幻象所缚。 若无离执之慧眼，则一切时。 无论做什么，无论如何享用，皆为虚妄执取所缚。 因此，为示无二之义。 颠倒与不颠倒即是菩提。 菩提本身无所谓颠倒与不颠倒。 自性、体性、特征无谬误，以及歧途。 轮回及其逆转，涅槃之法。 三者无别，故为菩提心。 然而，于彼无彼之转变。 此乃本然安住之菩提心。 执着于方所等，乃是邪慧之识。 为示真正之见与禅修之义。 离思之诸心，即是彼。 如虚空般之心，即是离彼。 无边心续，颠倒妄念之种种差别。 彼之唯一性，因无种姓与血统。 自生智慧，离行境之譬喻。 如虚空无城之心，彼即是离心。 若言有无中观，无所缘，不可言说。 虚空不住，超越言说。 显空、边际、中心、自性、无境，难以指示。 若能确信，则智慧于虚空。 亦不系心，不可言说，不可取舍。 何者具此义，即是修习等持之取舍。 因此，胜于内外秘密。 因无相之身清净。 故证悟之近修，手印，无修。 无所执之境，空于勤作之根。 无有以基、修、念诵所能获得之行境。 三时平等性亦是生灭。 胜义三时平等中，有起有灭。 特意造作，乃是能取所取之主。 因此，为示此处无彼之义。 因无取舍，且完全远离执着。 故三时之自性，乃是大金刚萨埵。 因是三时之自性，故无舍取执着。 因此，诸法皆于各自之位而庄严。 金刚萨埵无时而住。 一者胜过一切乘。 因超越思虑之身语意。 心性即法身，故心无身。 自心安住于法身，故无形状与颜色。 因超越名声，故名声即是智慧。 于此等不可用言语
English
Unwavering. Whether conforming to inversion or normalcy, whatever the conduct. Not straying from the essence of the essential meaning, like the sky. Without this view, conduct is bound by illusion. Without the wisdom eye free from attachment, at all times. Whatever is done, whatever is enjoyed, is bound by false clinging. Therefore, to show the meaning of non-duality. Inversion and non-inversion are enlightenment. Enlightenment itself has no inversion or non-inversion. Nature, essence, characteristics without error, and the wrong path. Samsara and its reversal, the Dharma of Nirvana. These three are inseparable, hence the Bodhicitta. However, in that, there is no transformation of that aspect. This is the naturally abiding Bodhicitta. Attachment to directions, etc., is the mind of corrupt wisdom. To show the meaning of true view and meditation. Those minds that are free from thought, that itself is it. The mind that is like the sky, that itself is free from it. Limitless mind streams, the various differences of inverted thoughts. Its very suchness, because there is no lineage or ancestry. Spontaneously accomplished wisdom, an example free from the realm of action. Like a mind without a city in the sky, that itself is free from mind there. If there is existence, non-existence, Madhyamaka, without object, inexpressible. The sky does not abide, transcending expression. Appearance-emptiness, edge, center, nature, without object, difficult to show. If one is confident, then wisdom in the sky. Also, the mind does not rely, inexpressible, not to be taken. Whatever possesses that meaning, is the taking of meditating on equipoise. Therefore, superior to inner and outer secrets. Because the formless body is pure. Therefore, the approaching of realization, the mudra, without meditation. Without an object to grasp, empty of diligent faculties. There is no realm of action to be obtained by base, meditation, recitation. The equality of the three times is also arising and ceasing. In the ultimate equality of the three times, there is rising and ceasing. Specifically creating, is the main subject and object. Therefore, to show the meaning of the absence of that here. Because there is no taking or giving, and completely free from clinging. Therefore, the nature of the three times, is the great Vajrasattva. Because it is the nature of the three times, there is no abandoning or clinging. Therefore, all dharmas are glorious in their respective places. Vajrasattva abides without time. One surpasses all vehicles. Because it transcends the body, speech, and mind of thought. Mind itself is Dharmakaya, therefore the mind has no body. Because one's own mind abides as Dharmakaya, there is no shape or color. Because it transcends fame, fame itself is wisdom. In such a way, it cannot be expressed in words.
Chinese
因此，声音本身显现为智慧。寂静的光明，原本自然成就。能取、所取、所作三者皆离，自然成就的智慧，原本就是如此成就与未成就的主体。因变化而产生的法界也不会改变。从那之中思考，因显现而无执，标志不会改变。佛陀的智慧被称为无自性。广大之心是存在与不存在的中间，远离的主体。难以教导，为了供养而如此表达。不生不入，无处，空无感官。对于智者来说，生入无处，就是这样。佛陀的智慧自然就是如此。为了驳斥无常的理由和自我的观点。因为生灭的产生，所以自我的边际原本就不存在。如果存在精华自我的觉知，就不会发生那样的事。因为努力对这件事没有作用。因为远离身语意，所以是伟大的至尊。在各种身语意的自性中。获得三者，通过努力，对此没有修习和行为。即使远离咒语和手印，也不会衰退。不动的印契，没有念诵的咒语。那本身显现为我的，远离言说，不会衰退。内外没有门和尽头，所以是广大的内道。因为没有行为，所以没有行进，远离处所，远离所依。因为远离一切边际和中心，所以是精华本身。八种边际的终极和一切中观，都不是实有。因为没有用这个来认知这个，所以意义的精华是。快乐和不快乐，平等原本就不存在。享受痛苦，好坏不混合而圆满。在那之中，原本就无法那样观察。如果无执的智慧不生于任何事物。在平等安住时，意识在何处。没有进入，也没有接受不存在的事物。分离与不分离，没有实有，无法把握。在意义上，有和没有边际和执着。因为没有像这样的外壳，所以没有目标和把握。因为在那之中没有六种执着。没有听闻，没有看见，没有希望，没有怀疑。在意义上，没有像这样的显示，在法界中没有照耀。没有知识和获得的处所，没有悬崖。舍弃六种行境，自然分离。清净与不清净，智慧远离言语的边际。因为无明与智慧没有差别。智慧的自性，通过消除障碍，无法用名称来表达。没有执着于言语，智慧原本就是寂静的。为了理解言语，没有铁钩和外壳。为了显示没有舍弃外道的观点而分离。
English
Therefore, sound itself appears as wisdom. The light of peace, originally spontaneously accomplished. The three of grasper, grasped, and action are all separated, the spontaneously accomplished wisdom, is originally like that, the subject of accomplished and unaccomplished. The dharma realm that arises from change will also not change. Thinking from that, because of appearance without grasping, the sign does not change. The Buddha's wisdom is called without self-nature. The vast mind is the middle of existence and non-existence, the subject of separation. Difficult to teach, in order to offer, it is expressed like that. Not arising, not entering, nowhere, empty of senses. For the wise, arising and entering nowhere, is like that. The Buddha's wisdom is naturally like that. In order to refute the reason of impermanence and the view of self. Because of the arising of birth and death, therefore the edge of self does not exist from the beginning. If there is awareness of the essence of self, such a thing would not happen. Because effort has no effect on this. Because it is separated from body, speech, and mind, it is the great supreme. In the nature of various body, speech, and mind. Obtaining the three, through effort, there is no practice and action for this. Even if separated from mantra and mudra, it will not decline. The unmoving seal, the mantra without recitation. That itself appears to me, separated from speech, does not decline. Because there is no door and end inside and outside, it is the vast inner way. Because there is no action, there is no going, separated from place, separated from support. Because it is separated from all edges and center, it is the essence itself. The ultimate of eight edges and all Madhyamaka, are not real. Because there is no knowing this with this, the essence of meaning is. Happiness and unhappiness, equality does not exist from the beginning. Enjoying suffering, good and bad are not mixed and complete. In that, it is originally impossible to examine like that. If the ungrasping wisdom does not arise in anything. When abiding in equality, where is the object of consciousness. There is no entering, and there is no accepting what does not exist. Separation and non-separation, there is no real, cannot be grasped. In meaning, there are and are not edges and attachments. Because there is no such shell, there is no target and grasping. Because there is no six grasping in that. There is no hearing, no seeing, no hope, no doubt. In meaning, there is no such display, there is no shining in the dharma realm. There is no place of knowledge and attainment, no cliff. Abandoning the six objects of experience, naturally separated. Pure and impure, wisdom is separated from the edge of words. Because ignorance and wisdom have no difference. The nature of wisdom, by eliminating obstacles, cannot be expressed with names. Without grasping in words, wisdom is originally silent. In order to understand words, there is no iron hook and shell. In order to show separation without abandoning the views of outsiders.