English
Appearing on time and not deviating from the seasons, grasping the life of a sheep, and the crow being spontaneously endowed with all qualities, are six metaphors. The meaning is that no matter how the self-aware heart of bodhicitta appears, from the very beginning, the grasping and the grasped are pure, and the state of Samantabhadra is spontaneously accomplished. Therefore, it has the power to control all dharmas, which is like the first metaphor. Just as a noble person has a beautiful and flawless voice, the nature of the self-aware heart of bodhicitta is unchanging in the three times and satisfies the supreme wisdom of those to be tamed, is not stained by the faults of the characteristics and parts, and just as it is not a fabricated crow, bodhicitta does not arise from causes, does not arise from conditions, and is free from the manipulations of others, as it is taught. Just as appearing on time and not deviating from the seasons, the self-aware bodhicitta appears without ceasing in any way, but its essence gathers in the dharmadhatu, and apart from the dharmadhatu itself, it does not focus on the extremes of appearance and emptiness, so it does not deviate. Just as hearing the call of the cuckoo knows that the sheep will not die and can survive, all the confusion of grasping and the grasped and the efforts on the path, in the state of self-aware non-action and completion, the confusion and effort are naturally purified from the exhalation. Just as the cuckoo is spontaneously endowed with all the qualities of a crow, the self-awareness of realization abides in the spontaneous accomplishment of all the qualities of the effortless fruit. Therefore, in the Root Vows, it says: 'The six vajra words are like a crow, exhaustion from effort is exhaled.' The self-aware heart of bodhicitta is just like that. Just as hearing the call of the cuckoo, when it clearly appears in the mind, like the exhalation of a sheep, the exhaustion caused by the confusion of grasping and the grasped in the three realms, and the exhaustion caused by the efforts made by the practitioners for themselves, the reasoning of realizing the heart of bodhicitta can purify itself in an instant without abandoning effort, so it is said to be exhaling and resting. Therefore, this is the second name, which is established from the aspect of the meaning to be expressed. The third is established from the aspect of the words to be expressed, called the six vajra words, which means that the result is extremely difficult to obtain. Vajra, that is, diamond, is something that cannot be destroyed or broken by anything. Like the meaning, the heart of bodhicitta is not an object of action, transcends knowing and speaking, and is like a vajra that is free from birth and death.
Chinese
能起作用的词语也是极聪慧者的境界，普通人虽能知晓却难以领悟，其果实坚不可摧，犹如金刚。以常、自性、大自在这三者，即普贤王如来、普贤王如来佛母和无别者，来对所有显现声响之法，在所见显现本身中进行顶礼之际，如前所述，在圆满于普贤王如来的状态中，不超出断除分别念之网，此即果位的自性任运成就。因此，此论典主要彰显果位，并将大圆满自宗的果位确定于此地。远离道之勤作，名称与意义即大圆满为同一地，名为觉性之布谷鸟，勤作疲惫时得以喘息，各自的事业。以六句词来阐释此意义，故名为金刚六句，所诠释的意义之本体即所说与能说二者。名称意义的伟大之处在于，“索斯帝，吉祥之吉祥”，其中“索斯帝”是吉祥之声，是相对于不吉祥而安立的。三界之苦，包括因和果，所有这些都是：在遍计所执中，身心痛苦是不吉祥的。仅仅在显现之时，自明菩提心任运聚集于同一地，不舍勤作而自然清净，故为大吉祥。从深层意义上来说，三百六十种偏颇的见解，所有这些产生偏颇之因和粗糙之果的不吉祥，虽然没有舍弃，但在无误的法界中认识到它们是一体的，因此不舍弃而自然解脱，即为吉祥。所有希求在果位可得之处并执着于时间的行为，在无所得的法界同一地之状态中，身与智慧任运成就的吉祥即是如此安立的。或者，“索”是寂静，“斯帝”是休息，菩提心远离次第趋入，在一体的状态中，三界自相续的痛苦，包括因和果的勤作，以及外道的偏颇见解的特别执着勤作，还有八乘各自的见修行特别造作的勤作，以及在果位可得之处的执着勤作，都在自明菩提心大地的状态中，例如，虚空的各种幻化都在虚空中清净一样，在此不舍弃而自然
English
The words that act are also the realm of the extremely intelligent, which ordinary people can know but find difficult to comprehend, and its fruit is indestructible, like a vajra. With the three of permanence, self-nature, and great self, namely Samantabhadra, Samantabhadri, and the inseparable, all phenomena of appearance and sound, at the time of paying homage in the very appearance of sight, as explained before, in the state of being complete in Samantabhadra, not exceeding the elimination of the net of conceptualization, this is the spontaneously accomplished nature of the fruit. Therefore, this treatise mainly manifests the fruit, and establishes the fruit of the Great Perfection in its own tradition on this ground. Being free from the effort of the path, the name and meaning, the Great Perfection, are the same ground, called the cuckoo of awareness, and when exhausted by effort, one can breathe, each activity separately. Since this meaning is shown by six lines of verse, it is called the Vajra Six Lines, and the essence of the meaning is the two, the expressed and the expresser. The greatness of the name and meaning is also that "Sva sti, the glory of glory," where "Sva sti" is the sound of auspiciousness, which is established in relation to inauspiciousness. All the suffering of the three realms, including cause and effect, is: in the completely imputed, the suffering of body and mind is inauspicious. Merely at the time of appearance, self-awareness, bodhichitta, spontaneously gathers in the same ground, and without abandoning effort, it is naturally purified, hence it is greatly auspicious. In terms of the deep meaning, the three hundred and sixty biased views, all those inauspicious causes and coarse fruits of bias, although not abandoned, are recognized as one in the unerring dharmadhatu, therefore without abandoning, they are naturally liberated, which is auspicious. All the hope for the fruit to be obtained and the attachment to time, in the state of the unobtainable dharmadhatu, the auspiciousness of the spontaneously accomplished kaya and jñana is thus established. Alternatively, "Sva" is peace, and "sti" is rest, bodhichitta is free from gradual progression, in the state of oneness, the suffering of the three realms, the effort of one's own continuum, including cause and effect, and the special clinging effort of the biased views of the tirthikas, and the effort of the special actions of the views and practices of the eight vehicles, and the clinging effort in the place where the fruit can be obtained, all are in the state of the great ground of self-awareness, bodhichitta, just as all the magical displays of the sky are purified in the sky, here without abandoning, naturally
Chinese
仅仅不执著于名言，就被称为寂静。那时，甚深瑜伽之义显现。如实成熟地见到法性。一般来说，成就自然而成的境界，不依赖于勤作，而是菩提心自然安息。所谓“吉祥之吉祥”，第一，是无有戏论的自性法界，唯一的境地，一切轮涅都安住于四种放置。由此，为了显现、不动摇和滋润，是普遍大吉祥。第二，是其功用不间断，欢喜地显现于利益众生，通过道证悟其义，成熟之时，超越一切痛苦、勤作、相和希望，自然成就大乐，是第二吉祥，即证悟究竟。或者说，第一吉祥是穷尽有之方便，包括经续等八种，虽然上者是下者的吉祥，但伴随着勤作。第二是无作圆满之续，甚深瑜伽之乘即是此。当其下者任何一个都包含于此时，不舍勤作而自然清净，成熟为殊胜的大法身。因此称为吉祥之吉祥。殊胜的善逝从“斯瓦斯蒂”之后，也将其置于顶礼之下，名称意义的本体即是顶礼之境。自明之心髓菩提心无有混杂，完全一致，无论如何都是安乐，词语上有三重吉祥，名称的本体和伟大二者也如此善妙地宣说。༈ 顶礼！顶礼薄伽梵吉祥普贤王如来，身语意金刚大乐自然圆满。之所以需要这样说是，因为此处远离了甚深瑜伽的次第道，在外内的法显现中，普贤王如来的柱子自然成就，自显现明了为果的本体。因此，这是宣说如此之法的题目，顶礼之境和经文的意义相同，通过解释顶礼的意义，就能证悟经文的意义，并且为了不从上者的平等性中产生来源，而使著作达到究竟，以及为了下者以虔诚积累资粮，由此显现窍诀。
English
Merely not clinging to labels is called peace. At that time, the meaning of profound yoga becomes manifest. The nature of reality is manifestly seen and ripens as it is. Generally, the spontaneously accomplished ground of riding is not dependent on effort; it is the natural repose of bodhicitta. The first of what is called "Glorious Glory" is the naturally pure expanse of reality, devoid of elaboration, the single ground where all samsara and nirvana abide in the four placements. From this, for the sake of appearance, non-movement, and moistening, is the great universal glory. The second is the unceasing power of that very thing, joyfully arising for the benefit of beings, and when the path realizes its meaning and matures, it transcends all suffering, effort, signs, and hope, spontaneously accomplishing great bliss, which is the second glory, the ultimate riding of realization. Alternatively, the first glory is the means of exhausting existence, encompassing all eight vehicles including the tantras, where the higher is the glory of the lower, but with effort. The second is the perfect tantra of non-action, this very vehicle of profound yoga. When any of the lower ones are included in this, they are spontaneously purified without abandoning effort, maturing into the great, supreme dharmakaya. Therefore, it is called the Glory of Glory. The noble Sugata, from "Svasti" onward, also places this under the prostration, the essence of the meaning of the name is the very object of prostration. The heart essence of self-awareness, bodhicitta, is unmixed and completely harmonious. In any case, it is bliss, and there are three glories in the words, and the essence and greatness of the name are also spoken of as being so excellent. ༈ Homage! Homage to the Bhagavan, Glorious Samantabhadra, whose body, speech, and mind are the vajra of great bliss, spontaneously perfected. The reason for this necessity is that here, there is no gradual progression through the stages and paths of profound yoga. In the very appearance of outer and inner phenomena, the pillars of Samantabhadra are spontaneously accomplished. One's own appearance is clear as the essence of the result. Therefore, this is the title of the teaching that demonstrates such a thing, and the object of homage and the meaning of the text are one. By explaining the meaning of homage, the meaning of the text will be realized, and it is taught in order to ensure that the composition does not originate from the equality of the superiors and that it is brought to completion, and that the inferiors, through devotion, complete the accumulations, from which instructions will appear.
Chinese
意义本身即使转变，也因为转变而在开头显示必要。共有四种。所缘是名相意义本身。方法是通过见解证悟，确定习惯而达到究竟。这些是总摄的意义。果的意义是：所谓的“薄伽梵”，在甚深瑜伽的场合，对于作为所缘的清净色身，不像身体和语言恭敬顶礼那样，因此在果的摧毁之际，也像下面那样，对治力所断之集合断除，以及伟大的功德圆满，在此并不修持，而是不需断除自然成就。而且，不同于此的是，不相违背和对治无别地自然圆满，因为作为对治力的力量而显现，所以不像下面那样结合。轮回和涅槃的一切法，没有分别地在菩提心的状态中融合，因为没有执著不相违背，所以摧毁。在那时，不间断的威力，伟大的功德全部自然圆满而具有。在自证菩提心大本体中，完全圆满的理由的显现空性，在任何地方也没有成立，因为没有执著的相，所以超越。以那个意义，摧毁显示了普贤的自性。具有显示了本体。超越显示了相。或者，这里摧毁的是四魔：聚集为一的是蕴魔。执著于境是烦恼魔。各自分离是死主魔。没有自主是天子魔。这四种就是下面的四种。摧毁在此虽然没有断除自然具有，但在此心髓菩提心全部没有做作的状态中，常恒自显的蕴，也因为不是从自生智慧之外产生的，所以蕴魔在境上没有断除自然分离。能取所取显现为境和有境，但因为菩提心没有部分，所以境没有成立，因此有境自然不住。在大本体中圆满，贪嗔自然不住，因此烦恼的集合自然成就为智慧。在那里，烦恼的障碍没有断除自然清净。菩提心自显的智慧中，生的蕴没有成立，所以灭的法不住，本体的常恒就像虚空一样，所以远离了死亡转变的变化。死主没有断除自然清净。菩提