Chinese
变成了小偷。斩断显现自解脱之间的障碍。追随者，自身追随之间的魔。因为没有断绝戏论为法身，外内中三者如外般追随。斩断自性本然之间的障碍。意识不住漂浮的魔。因为远离了慈爱，誓言便不稳固。口头上说着，却停留在普遍之处。因为执着于习气的所依，停留在凡夫的幻轮网中。斩断一切大解脱之间的障碍。如是说。五毒烦恼未圆满受用圆满身自明大乐，故显现为内在的魔，在阿赖耶识上执着我为实有的烦恼意，斩断能取所取自解脱自性大明智之间的障碍。五境未显现为化身至尊，显现上没有自性，故成为外在的魔，以执着境为相的五门识，斩断显现自解脱，形象如幻，任运成就之间的障碍。因为对信赖的戏论，没有断绝为离戏法身，故显现为中间的魔，也随内外二者，以追随自身前世的意的遍计，斩断自性离戏大，本然不造作之间的障碍。虽然认识到这些是三身，但因为没有习惯于证悟的境界，在阿赖耶识习气的所依上，因为执着于七聚的习气，被束缚在幻轮中，为了斩断漂浮的魔从基道的一切过患中解脱的圆满菩提心。为了调伏那些，在那里面说，调伏那些也，意识是三种生起，它的安住是三种任运成就，在三种相遇上确定，粗略地，放松地，自己和放置，以此在那里解脱，如水和冰一样，珍爱在那里努力安住。如是说。第四个是，以具有大把握和具足衡量等两句偈颂来表示，因为种姓根器已成定局，所以具有证悟的大把握和具足衡量，证悟解脱同时显现，对于意旨成熟的殊胜者，将概括的三时和详细的九品分类的三种类别，圆满于大平等一味之中，以概括和详细的区别。
English
Became a thief. Cutting off the obstacles between appearances and self-liberation. Followers, the demons between self-followers. Because the elaboration has not been cut off as Dharmakaya, the outer, inner, and middle three follow as the outer. Cutting off the obstacles between self-nature and naturalness. The demon of consciousness not staying and floating. Because of being separated from love and compassion, the vows are not stable. Saying it verbally, but staying in the universal place. Because of being attached to the basis of habitual tendencies, staying in the net of the illusory wheel of ordinary people. Cutting off the obstacles between all great liberations. Thus it is said. Because the five poisons and afflictions have not perfected the enjoyment of the Sambhogakaya, self-awareness, and great bliss, they appear as inner demons. On the Alaya consciousness, the afflicted mind that grasps me as real cuts off the obstacles between the grasper, the grasped, self-liberation, and the great self-awareness of nature. Because the five objects have not appeared as the supreme Nirmanakaya, and there is no self-nature in the appearances, they become outer demons. The five gate consciousnesses that grasp objects as signs cut off the obstacles between the appearances, self-liberation, the illusory forms, and spontaneous accomplishment. Because the elaboration of trust has not been cut off as the non-elaboration Dharmakaya, it appears as the middle demon, also following the inner and outer two, with the conceptualization of the mind that follows its own previous lives, cutting off the obstacles between the great self-nature of non-elaboration and the natural, uncreated state. Although recognizing these as the three bodies, because they are not accustomed to the state of realization, on the basis of the habitual tendencies of the Alaya consciousness, because of being attached to the habitual tendencies of the seven aggregates, being bound in the illusory wheel, in order to cut off the complete Bodhicitta that liberates the floating demon from all the faults of the ground and path. The method of subduing those is, in that itself it says, subduing those also, consciousness is the three kinds of arising, its abiding is the three kinds of spontaneous accomplishment, determining on the three encounters, roughly, loosely, self and placing, by this liberation there, like water and ice, cherish diligently abiding there. Thus it is said. The fourth is, it is shown by two verses such as having great confidence and being complete with measure, because the lineage potential has become definite, therefore having great confidence in realization and being complete with measure, realization and liberation appearing simultaneously, for the excellent person whose intention has matured, the three categories of classifying the summarized three times and the detailed nine qualities, being complete in the great equality of one taste, with the difference of summarizing and detailing.
Chinese
如果任何时候获得稳固的证悟，不离于自心的觉性，那么，安住心的方法和纠正禅定过失的方式又有什么必要呢？心安住于禅定之上，身体是金刚跏趺坐，语是金刚念诵，具备这三种殊胜的征兆，如同天子根嘎宁波（喜金刚）那样，一旦证悟并习惯，就能立即成佛。从化身再化身的秘密主的心子，至尊嘎饶多吉（极喜金刚）我，也已圆满饮用了三身意之精髓的究竟精华，因此母牛的乳汁也变成了金刚，变成了金刚的精华。如《宣说续·决定义理十部经》所说： 法性菩提心之义， 化身有缘者如何， 证悟以及彼觉性， 非源于经乃口诀。 以及《灌顶虚空》中所说： 此乃珍宝藏之精华， 普贤一切诸佛所， 交付秘密主之教令， 秘密宝藏金刚萨埵， 三十三尊瓶顶上， 命树九尖金刚杵， 其上安放金轮燃， 是为秘密持藏主。 嘎饶多吉（极喜金刚）自性者， 乃是天护之长子， 名为根嘎宁波（喜金刚）。 金刚手秘密主尊者， 安放于法轮燃烧处， 等同虚空边际之续， 九界二万颂所宣说， 总集梵天之灌顶后， 直至终结安置于地， 于赡洲深处作印持， 心续觉性具髻者相， 具王族种姓网之境， 支那邬金达那郭夏洲， 于穴中具足明亮处， 三传承之根本要义， 此乃九藏所藏之口诀， 施于心且用于安乐中， 铭于意且持于身之上， 若未见口诀大乐者， 则依内外传承之经， 身语意寻觅诸事业， 生起贪欲希求之河流， 若见大乐离于命根， 则于明亮处放出大息。 如是等等所说，金刚者，无寻觅且非造作，离生灭且不可分，一切边
English
If at any time one gains stable realization that does not stray from the awareness of one's own mind, then what need is there for methods of abiding the mind and ways of correcting the faults of meditation? The mind abides in meditation, the body is in the vajra posture, and the speech is vajra recitation. Possessing these three excellent signs, just like the son of the gods, Kunga Nyingpo (Ananda-garbha), once he realized and became accustomed, he would become enlightened in a single instant. I, Garab Dorje (Prahevajra), the supreme heart-son of the secret lord who came as an emanation from an emanation, have also completely drunk the ultimate essence of the three kayas' intention, so that even the essence of buffalo milk has become vajra, has become the essence of vajra. As it says in the Explanatory Tantra, the Ten Essential Sutras: The meaning of dharmata, bodhichitta, How the emanated, fortunate person Realizes and that awareness, Is oral instruction, not from scripture. And as it says in the Empowerment Space: This is the essence of the precious treasure, By all the Samantabhadra Buddhas, The command entrusted to the Lord of Secrets, The Secret Treasury Vajrasattva is On top of the thirty-three vases, The life-tree, a nine-pointed vajra, On which is placed a golden wheel blazing. Known as the Lord, the secret treasure-holder. The nature of Garab Dorje (Prahevajra) Is the eldest son of Deva Sangpo, Named Kunga Nyingpo (Ananda-garbha). The Vajrapani, Lord of Secrets, Placed it in the center of the blazing wheel, The tantra equal to the extent of space, The nine spaces, twenty thousand verses spoken. After the general pouring Brahma empowerment, He placed it on the earth at the end of time, Sealed it in the depths of Jambudvipa, The mind-stream, awareness with a topknot, The land of the net with the royal lineage, The continent of China, Oddiyana, Dhanakosha, With excellent places of clarity in caves, The root meaning of the three lineages, This oral instruction hidden in the nine rooms, Give it to the mind and use it for bliss, Inscribe it on the mind and hold it on the body. If you do not see the great bliss of the command, Then rely on the outer and inner lineage scriptures, Seek activities with body, speech, and mind, Generate the river of craving and desire. If you see great bliss separated from the life force, Then exhale the great breath in the place of clear light. As it is said, the vajra is: Unsought and unmade, separated from arising and ceasing, indivisible, all ends.
Chinese
能摧毁的，因为五种法，所以称为金刚。这是它的意思。第五是，以“在别处是何义”等一颂来阐述，对于这样具有大智慧的人，即使其他小智慧的人们确实见到了如何存在的意义之精华，但由于从无始以来就习惯于错误的浓厚习气所蒙蔽，所以，将见到之义在心中反复熟悉，从而使习气的污垢得以清除，意义的所依得以清净，根本自性意义的所依上，一切任运自成的功德本就存在，显现并圆满，为了变得清晰明亮，所以要精进修持。如《本来圆满》中所说：于显现之智慧中，佛与有情无差别，若不居于自主心，心性不能享安乐。纵然解开执着心的铁链，串习的习气犹如束缚。智慧之轮若自主，无论如何安住皆无需寻觅。于无边觉性之坛城，无需以身寻觅，显现为法身。于自显觉性之光明中，无需以语寻觅，为觉性之语。于不变普贤智慧中，无需以意寻觅，离思离念。如是说。于离思之法性中，智慧之轮自安住，于三时中无有变迁。无论显现何种分别之事物，皆由自生觉性之轮所斩断。觉性如海般深邃。如是说。安住于菩提心之时，自性本体无有对境，普贤智慧极清净，炽燃之禅定甚稀有。如是说。《智慧密灯》中说：自心清净之法性中，无需寻觅任运成就，无论如何修持皆于明点中，譬如芝麻之油灯。内外明亮之觉性光彩，以自心证悟而成佛，不需经历下部的五道。密咒方便道，刹那间，使遮蔽之蕴聚得以清明。生起乐、苦之时，安住于大平等中，此决定胜义甘露大药，能息灭烦恼诸病。如是说。第二，如是因于道之串习，而对验相之量度显现方式进行阐述，即暖相。
English
That which destroys, because of the five dharmas, is called Vajra. That is its meaning. Fifth, it is explained with one verse such as "Elsewhere, what is the meaning," etc. For such a great mind, even if those with lesser minds definitely see the essence of the meaning of how it is, they are obscured by the dense habitual patterns that have become accustomed to error since beginningless time. Therefore, by repeatedly familiarizing the meaning of seeing the view in the mind, the impurities of habitual patterns are cleared away, the basis of meaning is purified, and on the fundamental, innate basis of meaning, all the qualities of spontaneous perfection are inherently present, manifesting and becoming clear and bright. Therefore, one must meditate with diligence. As it says in "Primordial Perfection": In the wisdom of manifest appearance, there is no difference between Buddhas and sentient beings, but if it does not abide in the independent mind, the mind itself cannot experience happiness. Even if the iron chains of clinging mind are unlocked, the habitual patterns of habituation are like bonds. If the wheel of wisdom is independent, there is no need to seek action no matter how it abides. In the mandala of limitless awareness, there is no need to seek with the body, it is clear as the Dharmakaya. In the clear light of self-appearing awareness, there is no need to seek with speech, it is the speech of awareness. In the unchanging Samantabhadra wisdom, there is no need to seek with the mind, it is beyond thought. It says. In the nature of reality that is free from thought, the wheel of wisdom abides naturally, remaining unchanged in the three times. Whatever objects of thought appear, they are cut off by the wheel of self-born awareness. Awareness is as deep as the ocean's depths. It says. When abiding in the heart of enlightenment, the essence itself has no object of focus, the wisdom of Samantabhadra is completely pure, the blazing Samadhi is very wonderful. It says. In "The Secret Lamp of Wisdom" it says: In the nature of reality of one's own pure mind, spontaneously accomplished without seeking, no matter how one meditates, it is in the state of bindu, like a sesame oil lamp. The radiance of awareness that is clear inside and out, becoming a Buddha by realizing one's own mind, one does not traverse the five paths of the lower realms. The secret mantra path of skillful means, in an instant, clarifies the aggregates of obscuration. When happiness and suffering arise, by abiding in great equanimity, this great medicine of definitive nectar, pacifies all the diseases of afflictions. It says. Second, it explains clearly how the signs and measures of experience arise through familiarity with the path, namely, the heat sign.