Chinese
究竟净土等各自显现。于如是处，导师具足圆满。外境之错觉，非彼而执彼；内心之错觉，乃为意念思虑；境心异体之错觉，乃为诸多法与补特伽罗之分别念；以及从基位实相之错觉，能决断无错觉者，是为无有彼等之金刚持。内外诸法皆证悟为无我，且与无我无二无别，远离戏论。故此乃时轮之圆满具足。其时，粗显之地石山岩之显现，以及微细之微尘极微，与无分微尘，还有粗细无二，为心与心之分别念所摄持者。由彼所生之感受分别念，乃为意之行王，由一自体之无明所致。思虑者于境上执着为我，以及俱生之无明能摄集诸月，还有遍计之无明，入于诸多境，虽显现种种不同之相，然能辨别不可思议之识，其自性虽未曾动摇，然于外境显现之分别念，却如诸多我执般生起。尤为特殊者，乃由具我之自生任运珍宝身，错觉为种种之自体一性之无明，致使众生之心显现为种种，是为具有如是轮转。从彼等自生任运珍宝之过患见为功德者。如是，蕴、界、处、种姓、根、以及显现为境之业与烦恼之幻变。依于风之诸大种，而有外器世界，依于心与身，而有内情众生世界，三千大千世界无量无数得以显现。尔时，以具足六十支分之佛语呼唤彼等，说道：奇哉！如是自知自明之王，自显现之轮转，以及分别念错觉之大自体显现者，谛听！彼时，导师具足圆满。如是错觉之显现，乃是法性本净，清净智慧之显现，于佛之刹土中，乃为将觉性自身回返于基位之无上方便。
English
The realms of Akanishta and others manifest separately. In such a place, the teacher is perfectly endowed. The delusion from external objects is not that, yet grasping onto it; the delusion from the inner mind is ideation and thought; the delusion from the difference between object and mind is the various thoughts of phenomena and individuals; and the delusion from the ground of reality is to ascertain what is not delusion, which is the Vajradhara without these. All phenomena of outer and inner are realized as selfless, and are non-dual with selflessness, and are without elaboration. Therefore, this is the perfectly endowed Kalachakra. At that time, the gross appearance of earth, stones, mountains, and rocks, and the subtle particles, extremely subtle particles, and indivisible particles, and the non-duality of subtle and gross, are all gathered by mind and mental thoughts. The arising of sensory thoughts from that is the king of mental formations, due to the ignorance of one self-nature. The thinker grasps onto objects as self, and the co-emergent ignorance gathers the moons, and the imputational ignorance enters into many objects, so although the appearances are of various kinds, the awareness that distinguishes the inconceivable does not waver from its essence. However, the thoughts that appear in external objects arise like many self-grasps. Especially, from the self-existing and spontaneously accomplished jewel body with self, the ignorance of the one self-nature that deludes into various forms causes the minds of sentient beings to appear in various ways, which is the wheel of existence. From those who see the faults of the self-existing and spontaneously accomplished jewel as qualities, like this, the aggregates, elements, sources, lineages, faculties, and the workings of karma and afflictions that appear as objects. Depending on the element of wind, there is the external container world, and depending on mind and body, there is the internal content world, and the countless and immeasurable three thousand great thousand worlds arise greatly. At that time, the Buddha called out to them with a voice endowed with sixty qualities, saying: "Alas! Listen, you who are the king of self-knowing awareness, the wheel of self-appearance, and the great self-nature of imputational delusion!" At that time, the teacher is perfectly endowed. Such appearances of delusion are the purity of the nature of phenomena from the beginning, the appearance of pure wisdom, and in the Buddha's realm, it is the unique means of turning awareness itself back to the ground.
Chinese
依靠上师的教诲，能获得殊胜成就者，即是金刚持的自性。从错觉显现为不同境地的角度，我来阐述。那些进入此道的人们，为了不堕入三界轮回，我将宣讲这部秘密续部的王。为了调伏未来世的众生，请以良好的行为、恭敬的身体、言语和充满渴望的心来听闻。这样教导之后，当时聚集在佛土中的眷属们，获得了对名为“从三界解脱之精华”之法的忍耐。那么，圆满的时间是什么时候呢？时间并非只有一个，也不是在所有时候都会发生。在证悟一切法无我之时，在没有执着于错觉和非错觉的原始清净本始觉性之前，像这样，无身之觉性未曾分离之时，那是无法用其他言语来表达的。这是第一个总结的意义。导师为了聚集自己的眷属，显明地展示了基础显现的觉性。现在，为了让辑录者自己的眷属能够理解，将共同的讨论主题，即所表达的自性，以八个要点来阐述。首先，阐述共同的讨论主题本身，即从“那时”等开始阐述。导师宣说了非共同的讨论主题。之后，辑录者，秘密的主人金刚手，领悟了显明觉性的意义，理解了自己法无生之义，明白了无灭之义，以及为了利益他人，如何以符合所化众生心意的方式宣说的意义。辑录者领悟之后，在自己的眷属中这样说道：我听闻于一时。这样说完之后，辑录者自己的眷属产生了各种不同的想法。有些人想知道“这”是什么，有些人想知道“语言”是什么样的，有些人想知道“我”是谁，有些人想知道“听闻”是谁听到的，有些人想知道是什么时候听到的，有些人想知道数量是不是只有一个。由于产生了各种不同的想法，辑录者心中浮现了眷属们的想法
English
Through reliance on the Guru's instructions, one attains supreme accomplishment, being the very nature of Vajradhara. From the perspective of illusion arising in different realms, I shall explain. Those who enter this path, in order to prevent them from falling into the three realms, I shall teach this king of secret tantras. For the sake of taming beings in the future, listen with good conduct, respectful body, speech, and a longing heart. Thus he instructed. At that time, the assembly gathered in that Buddha-field attained the patience for the Dharma called "Essence of Liberation from the Three Realms." So, when is the time of perfect abundance? Time is not just one, nor does it occur at all times. At the time of realizing that all phenomena are without self, before grasping at illusion and non-illusion, from the primordial purity of the ground of awareness, like this, at the time when the formless awareness has not been separated anywhere, that is inexpressible in any other way. This is the first summarized meaning. The Teacher, as a part of gathering his retinue, explicitly showed the awareness of the ground appearance. Now, secondly, in order for the compiler's own retinue to understand, the common topic of discussion, the object to be expressed along with its own nature, is shown. The first of the eight inner meanings is to show the common topic of discussion itself, which is shown by "Then" and so on. The Teacher spoke of the uncommon topic of discussion. Then the compiler, the lord of secrets, Vajrapani, understood the meaning of manifest awareness. He understood the meaning of his own Dharma, which is unborn. He understood the meaning of being unceasing. He understood how it was spoken in accordance with the minds of sentient beings to be tamed for the sake of others. Having understood, the compiler said this among his own retinue: "Thus have I heard at one time." Having said that, different thoughts arose in the compiler's own retinue. Some wondered what "this" was, some wondered what the "speech" was like, some wondered who "I" was, some wondered who heard the "hearing," some wondered when it was heard, and some wondered if the number was not one. Because various different thoughts arose, the compiler's thoughts of the retinue arose in his mind.
Chinese
所谓“迪”是指：处所圆满是指：事物自性的处所未经任何造作，以及“心”和“意”二者。因此，断绝了分别念。导师圆满是指：一切佛的统治者，伟大的吉祥金刚持。眷属圆满是指：本体的眷属，如智慧金刚锐利者等；内显现的眷属，如白色者等；外境的眷属，如如来藏等；以及其显现的眷属，如境等；特别是法之眷属，如菩萨等；以及世间色相之神等。其中，“的”字是表示关联的词。如是，对于具备主眷的教法是：导师以梵天之音，对眷属们无有远近地清晰而广阔地宣说。以及，密咒的教法是方便，断除即是方便。如是，处所、导师、眷属和教法四者同时具备，即是“时”。特别是，这个密续教法聚集和汇集于唯一，因此称为“一”，断绝了其他二者等的增益。而且，结集者具有大证悟，因此在同一时间也听闻了其他的密续。而且，听闻的方式是，耳根没有颠倒，因此听闻时没有增损。而且，听闻广博，因此听闻了无数的法类。所谓“以部分”是指：无错乱的觉性本身安住于本初清净，因此是“处所”。此本身未经任何人修习，因此是“圆满”。显现各自自净的“量”，即是无量。而且，见到此各异分别念，并将心带向无边，身体的“蓬”和“康”是指无有内外，一切都变成内在，上下方位各自明亮。自性完全清净，因此称为“殊胜”。然后，事物自性的处所，所知自身的体性，是佛和众生都未曾造作的。而且，佛的智慧与智慧相结合是“心”，与所化有情的相续相结合，则是众生各自的“孜朵”。一切脉汇集，存在于脉中，风，血和
English
The term "Di" refers to: The perfection of the place means: The place of the nature of things is uncreated, and the two, "mind" and "intention." Therefore, it cuts off conceptual thoughts. The perfection of the teacher means: The ruler of all Buddhas, the great glorious Vajradhara. The perfection of the retinue means: The retinue of the essence, such as the sharp-witted Vajra, etc.; the retinue of inner appearance, such as the white ones, etc.; the retinue of outer objects, such as the Tathagatagarbha, etc.; and the retinue of its appearance, such as objects, etc.; especially the retinue of Dharma, such as Bodhisattvas, etc.; and the gods of worldly appearances, etc. Among them, the word "of" is a word that expresses connection. Thus, for the teachings that possess the main retinue: The teacher, with the voice of Brahma, clearly and broadly proclaims to the retinue without near or far. And, the teachings of secret mantras are methods, and cutting off is the method. Thus, the four—place, teacher, retinue, and teaching—are simultaneously present, which is "time." In particular, this secret tantric teaching gathers and assembles in the one, therefore it is called "one," cutting off the superimpositions of the other two, etc. Moreover, the compiler has great realization, so at the same time he also heard other secret tantras. Moreover, the way of hearing is that the ear faculty is not inverted, so there is no addition or subtraction in hearing. Moreover, hearing is vast, so countless categories of Dharma are heard. The term "by part" refers to: The unerring awareness itself abides in primordial purity, therefore it is "place." This itself has not been practiced by anyone, therefore it is "perfect." The "measure" of the self-purified appearances is immeasurable. Moreover, seeing this distinct conceptual thought and taking the mind to the infinite, the "pung" and "khang" of the body refer to the absence of inside and outside, everything becomes internal, and the upper and lower directions are each clear. The nature is completely pure, therefore it is called "supreme." Then, the place of the nature of things, the nature of what is to be known, is uncreated by either Buddha or sentient beings. Moreover, the Buddha's wisdom combined with wisdom is "mind," and combined with the continuum of those to be tamed, it is each sentient being's "tsi tok." All the channels gather and exist within the channels, wind, blood, and
Chinese
黄色，光芒和明点运行，因此称为轮。那是指众生的身体。二是简要阐述三宝的含义，即展示自性的轮。其中，觉性是智慧所遍及的，金刚是不变的，锋利是斩断现象的智慧，身是显现且无自他的。又是觉性是自性，金刚是无为法，连绵不断是关系紧密且恒常存在的。觉性是了知的方面，自显现是自他的显现，未涉入意念的分别。所谓“的身”是关联且清净的法。觉性是禅修处所的关键，止住是风息自主地消退，流动停止。身是远离戏论的，觉性是显现于一切境的。所谓“无乘”是断绝境与识二元的。身是显现为自性清净之身的。觉性是赤裸解脱的显现，所显现的是显现本身在显现中解脱的关键。身是展示自性，即使对于那六种觉性，觉性从一开始就是清净的，从未有过错乱，因此自性、本体和慈悲三者，三身，从无分别中未曾动摇。那也是本体本初清净的智慧，自然成就的功德圆满显现的方式，因此称为从根本产生的轮。不可思议是不可言说的意思。以上是第二个内容，简要阐述三宝的含义，展示自性的轮。现在是第三个内容，展示其自性的轮，通过“白色”等来展示。那就是白色是觉性没有任何污垢。红色是觉性未经勤作，五种圆满的智慧自然显现。黄色是觉性圆满功德。绿色是觉性本身的事业无碍显现。蓝色是觉性本身不变等等，二十五种颜色等显现为觉性的现象。内是自证，显现的是五光。这些也是从觉性产生的，因此成为轮，由于众生的思想所限，与不可思议的方法融为一体。以上是展示其自性的轮。现在是第四个内容，外境的轮是这