Chinese
菩萨之支分。 第二、随 生起金刚萨埵之支分者：如《金刚帐续》云：“普贤真如之实事，五种相状当修习，各自余天之修法，如是行持。”如是，生起誓言尊和迎请智慧尊二者。其中，初者有生起因金刚持、因金刚持之事业、以祈请歌劝请、果金刚持起立、光芒放出收摄而清净、安立字而加持等六者。 21-313 初者，五现证乃具果者，彼亦初四现证与因金刚持起立乃第五现证，因金刚持已起立乃果也。其中，略说五现证之现证者： 经续中所说之方式，说现证之清净作用，略说彼之剩余意义也。初者，瑜伽续与无上续一切共同应合者，乃彼集略中所说，彼亦从心个别证悟而现证，从菩提心而现证，从坚固金刚而现证，从金刚自性而现证，如所有如来之自性如何，如是而现证等五者。 密聚圣众之宗派者：从真如而现证，从月亮而现证，从字而现证，从相而现证，从圆满身而现证等五者所说。其余无上瑜伽部大多从日月和合与月亮和合等，除细微差别外，意义之总义相同。此处，以根本续第二品之意，阿阇黎瑜伽自在者毗瓦巴之见解所释，乃十四现证之理，彼等摄集者：以刹那生起，从种子等生起，观待阿黎嘎黎之现证，与不观待彼之现证四者摄集。初者，仪轨极简易，易懂。二者略微简略者：续
English
The limb of a Bodhisattva. Second, following Arising, the limb of Vajrasattva: As it is said in the Vajra Tent Tantra, "The reality of Samantabhadra's truth, the five aspects should be meditated upon, each performing the practice of the remaining deities." Thus, there are two: generating the Samaya Being and inviting the Wisdom Being. Among these, the first has six parts: generating the cause, Vajradhara; the activity of the cause, Vajradhara; urging with a song of supplication; the effect, Vajradhara arising; radiating and gathering light, purifying; and establishing letters and blessing them. 21-313 The first is that the five Abhisambodhis are with the result. That is, the first four Abhisambodhis and the cause, Vajradhara, arising, are the fifth Abhisambodhi, and the cause, Vajradhara, having arisen, is the result. Here, to explain a little about the realization of the five Abhisambodhis: How it is explained in the Tantric texts, explaining the purifying action of Abhisambodhi, and explaining a little of its remaining meaning. The first is that which should be commonly applied to all Yoga Tantras and Anuttara Tantras, as stated in the Condensed Essence. That is, realizing individually from the mind, one attains Abhisambodhi; from the Bodhicitta, one attains Abhisambodhi; from the steadfast Vajra, one attains Abhisambodhi; from the nature of Vajra, one attains Abhisambodhi; and one attains Abhisambodhi from the nature of all Tathagatas as it is, these are the five. According to the tradition of the Secret Assembly of Noble Ones: Abhisambodhi from Suchness, Abhisambodhi from the Moon, Abhisambodhi from letters, Abhisambodhi from signs, and Abhisambodhi from the fully complete Body, these five are spoken of. In most of the remaining Anuttara Yoga Tantras, such as the union of the Sun and Moon, and the union of the Moon, etc., apart from minor differences, the general meaning is the same. Here, the meaning of the Second Chapter of the Root Tantra, explained according to the view of the master, the Lord of Yoga, Virupa, is the fourteen ways of Abhisambodhi. Gathering these together: arising in an instant, arising from seeds, the Abhisambodhi that depends on Ali and Kali, and the Abhisambodhi that does not depend on them, these four are gathered. The first is a very concise ritual, easy to understand. The second, slightly concise, is: the Tantra.