Chinese
从法界生起的形象的体性中，能见到所有三界，并且进入所有三时，与空性普拉帕巴（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）相同，是具足一切殊胜的法界自性。以此能遮止所净的具有垢染之法，即是蕴和三十六界，以及遍布于彼等之上转变的安乐等智慧，共三十七种。这些变为无垢无别味，即称为法身法界生。此法界生是第四金刚智慧金刚，以及大空五字（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的自性，是法身的所依。此大空五字和空点六字是化身的化现，能示现种种神变。说法者的声音是报身。因此，以六个空点表示的空性，具足一切殊胜的此法界，显现为一和多，也都是空性一味，显现为平等和不平等，也是在空性中平等。对此，也说平等是右脉风，不平等是左脉风，中脉是平等。或者说，平等是涅槃，不平等是轮回，也都是在那之中平等。同样，由于方位的关系，右边是南方，左边是北方，前面是东方，后面是西方，以及上方和下方的无边显现，从一切不同的相，白色和绿色等种种显现，也是大色味一如的空性，是一切种类的自性，是唯一的形象。短的和长的以及非常长的声音的法性，日月星辰和彼等的象征，或者法性身语意三，精血微尘风三，心力微尘黑暗三等的功德都没有，虽然如此，从法性不灭的角度来看，也具有显现种种功德。显现为女人和男人，也不是成立为男人和女人的体性，而是在空性中味一如。如此，这些虽然显现为种种法性，但都是多味一如的大中观空性之宗。如是的法界，是所知一切法的唯一所依之
English
From the nature of the form arising from the Dharmadhatu, one can see all three realms and enter all three times. It is the Dharmadhatu itself, endowed with all perfections, equal to the emptiness of Prapaba (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning). This prevents the Dharma of purification with obscurations, namely the aggregates and the thirty-six elements, as well as the thirty-seven kinds of bliss and wisdom that pervade and transform them. These, when transformed into stainless and of one taste, are called the Dharmakaya Dharmadhatu. This Dharmadhatu is the fourth Vajra, the Wisdom Vajra, and the essence of the five great empty syllables (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning), the support of the Dharmakaya. The emanation of these five great empty syllables and the six empty bindus is the Nirmanakaya, which performs various miracles. The voice of the Dharma teacher is the Sambhogakaya. Therefore, this Dharmadhatu, which is symbolized by the six empty bindus and is endowed with all perfections of emptiness, appears as one and many, but is of one taste in emptiness, and appears as equal and unequal, but is equal in emptiness. It is also said that equality is the right wind, inequality is the left wind, and the middle channel is equality. Alternatively, equality is Nirvana, and inequality is Samsara, but they are equal in that. Similarly, due to the influence of direction, the right is south, the left is north, the front is east, the back is west, and the infinite appearances of the upper and lower directions, from all the different signs, the various appearances of white and green, etc., are also the great color of one taste, the nature of all emptiness, the form of the one. The Dharma nature of short, long, and very long sounds, the sun, moon, planets, and their symbols, or the Dharma nature of body, speech, and mind, the three essences of semen, dust, and wind, the three strengths of heart, dust, and darkness, etc., have no qualities, but from the perspective of the unceasing Dharma nature, they also have the appearance of various qualities. The appearance as women and men is not established as the nature of men and women, but is of one taste in emptiness. Thus, although these appear as various Dharma natures, they are all the tenets of the great Madhyamaka emptiness of many tastes in one. Such a Dharmadhatu is the one basis of all knowable Dharmas.
Chinese
自性清净。具足自在等八功德的吉祥薄伽（Bhaga，梵文罗马拟音：bhaga，汉语字面意思：薄伽）是世间一切安乐的来源，是超越世间、最极不变化的所依，是远离障碍的一切法之来源，至高薄伽法界般若波罗蜜多，您是应受顶礼者。文殊您已成为智慧之自性，吉祥月我向您顶礼。似乎也压了“འབྲུ་”。可以礼敬说“法界您，文殊名称我顶礼”。或者，从吉祥薄伽和至高薄伽的反面来两次顶礼。如《集经》所说：“何为有为乐，何为无为乐，须知一切乐，皆从此中生。”如是宣说。由此，根本续部的经义全部摄集，此后宣说时轮续部，以及续部的功德等，在《大疏》中没有压“འབྲུ་”，所以容易理解。根本科判第四部分，结尾之义，关于如何摄集续部，以及在藏地翻译的情况，二者中的第一点是赞叹为他人宣说续部的金刚阿阇黎的伟大，以及开示如何摄集续部，其功德包括发愿等，二者中的第一点，从“何人”等二百四十九颂到二百五十颂之间开示。像这样的续部，是薄伽梵金刚持亲自善说，并且从中开示的道路，金刚瑜伽本身是从上师处极好地传承下来的。在何处的人间，凡是向弟子宣说和阐明无二的金刚瑜伽的密咒之路，凡是具足功德的上师，无二智慧的金刚持。远离根本堕罪等和泄露的障碍等的罪恶，那就是金刚萨埵我的自性。因此，对那位上师生起不悦的损害，众生必定会堕入地狱，对此不要感到奇怪，因为这是甚深因果的缘起。
English
The very nature is pure. The auspicious Bhaga (藏文：བྷ་ག་，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：薄伽), possessing the eight qualities such as自在, is the source of all happiness in the world, the supreme and immutable support beyond the world, the source of all unobstructed dharmas, the supreme Bhaga, the Dharma Realm, Prajnaparamita, you are worthy of prostration. Manjushri, you have become the very nature of wisdom, auspicious moon, I prostrate to you. It seems that "འབྲུ་" is also pressed. It is also acceptable to prostrate saying, "Dharma Realm, I, Manjushri's name, prostrate to you." Alternatively, prostrate twice from the opposite aspects of auspicious Bhaga and supreme Bhaga. As stated in the Compendium Sutra: "Whatever is conditioned happiness, whatever is unconditioned happiness, know that all happiness arises from this." Thus it is said. Hereby, the meaning of the root tantra is completely gathered, and from here onwards, the Kalachakra Tantra is taught, and the merits of the tantra, etc., are easy to understand because "འབྲུ་" is not pressed in the Great Commentary. The fourth part of the root outline, the meaning of the conclusion, regarding how the tantra is collected, and the situation of translation in Tibet, the first of the two is the praise of the greatness of the Vajra Acharya who teaches the tantra to others, and the explanation of how the collected tantra is collected, its merits including aspiration prayers, etc., the first of the two is taught from the 249th verse such as "Whoever" to the 251st verse. Such a tantra as this was well taught by the Bhagavan Vajradhara himself, and the path taught from it, Vajra Yoga itself, has been excellently transmitted from the noble gurus. Wherever in the human world, whoever teaches and clarifies the non-dual Vajra Yoga, the secret mantra path, to disciples, whoever is the glorious guru, the non-dual wisdom Vajradhara. Free from sins such as root downfalls and the obscurations of leakage, that is the very nature of Vajrasattva, my self. Therefore, harming that guru with displeasure, sentient beings will certainly be born in hell, do not be surprised by this, for it is the interdependent arising of profound cause and effect.