Chinese
然后，显示为一道光明。显示自生智慧的定义。因为智慧是内在清晰的，所以显示不应用于外境。显示一切法都包含在自性普作中。通过习惯于此意义，显示安住于不可思议的意境中。显示一切法从一开始就是无二的，并以不散乱、断绝希望和恐惧的方式显示。第三，总结意义有二：以显现和声音所包含的诸法，作为象征普作的方式，教导不违背其意义；以及无有轮回和涅槃的取舍而总结意义。第二，第八十章，关于超越希望和恐惧的任运成就，有二：显示和解释。其中有十：显示诸法为心之自性。显示心之自性，任运成就，超越基础。显示任运成就超越分别念的执着。因为超越分别念的执着不在意识的范围之内，所以执着于宗派偏见，因此显示不能见到任运成就。显示显现不涉及执着，因此获得解脱。通过证悟一切法不生一味，显示执着于生是错误的。通过三身所示的经文，显示不能证悟无生。显示任何显现都在法性中解脱，是无生普作的意境。显示证悟一切法为无生的瑜伽士，不必勤奋于十种自性。显示在任何事物上都不涉及二取执着的觉性，在普作本身中任运成就。如此，通过十种自性的章节，讲述了通过习惯的力量，下等根器者也能解脱的无修之义的意境。而且，此处的三个根器是指三种最上等的人：有些人因见到心性之本质而获得解脱，不依赖于思维和禅修；有些人通过思维等性之意义的关键而获得解脱，不依赖于习惯；有些人通过反复习惯于此意义的特殊性而获得解脱，这是对解脱之差别的显示。这是毗卢遮那的观点。第二，关于解释续部词义的类别，有二：通过分别显示三种续部的次第来解释所诠释的词义；以及通过将一切意义安排在心性中来解释所诠释的意义之本质。首先，三种续部等。
English
Then, it is shown as a single clear light. It shows the definition of self-arisen wisdom. Because wisdom is inwardly clear, it shows that it should not be used for external objects. It shows that all dharmas are included in the self-nature of the All-Creating. By being accustomed to this meaning, it shows that one abides in an inconceivable state of mind. It shows that all dharmas are primordially non-dual, and it is shown in a way that is not distracted, cutting off hope and fear. Third, summarizing the meaning has two aspects: with the dharmas contained by appearance and sound, as a means of symbolizing the All-Creating, it teaches not to contradict its meaning; and summarizing the meaning without acceptance or rejection of samsara and nirvana. Second, the eightieth chapter, on spontaneously accomplishing beyond hope and fear, has two aspects: teaching and explanation. There are ten aspects to it: Showing that all dharmas are the nature of mind. Showing that the nature of mind, spontaneously accomplished, transcends the ground. Showing that spontaneous accomplishment transcends the grasping of conceptual thought. Because transcending the grasping of conceptual thought is not within the realm of the mind, clinging to sectarian biases, it shows that spontaneous accomplishment cannot be seen. Showing that liberation occurs because appearance does not involve grasping. Showing that grasping at birth is mistaken by realizing that all dharmas are unborn and of one taste. Showing that unborn cannot be realized by the scriptures that show the three bodies. Showing that whatever appears is liberated into dharmata, which is the intention of the unborn All-Creating. Showing that the yogi who realizes all dharmas as unborn does not need to exert effort in the ten self-natures. Showing that the awareness that does not involve dualistic grasping in anything is spontaneously accomplished in the All-Creating itself. Thus, through the chapter on the ten self-natures, it explains how even those of the lowest faculties are liberated by the power of habituation in the meaning of non-meditation. Moreover, the three faculties here refer to three kinds of supreme individuals: Some are liberated by seeing the essence of mind itself, without relying on thought and meditation; some are liberated by dissolving through the key point of thinking about the meaning of equality, without relying on habituation; some are liberated by the particularity of repeatedly habituating themselves to that meaning, which is a display of the differences in liberation. This is the view of Vairochana. Second, regarding the enumeration of the categories of explaining the meaning of the tantric words, there are two: explaining the meaning of the words to be expressed by the order of showing the three tantras separately; and explaining the essence of the meaning to be expressed by arranging all meanings in the nature of mind. First, the three tantras, etc.
Chinese
关于誓言的教导，第八十一章分为两部分：请问的场合的区分，以及详细请问的方式的区分。由普作的自性眷属请问，导师回答了这个问题。其中有三点：简要说明、详细解释、总结要点。第二部分有三点：对眷属的教诲、简要说明教诲的方式、详细解释其自性。其中有三点：根本续、后续、详细解释后续的后续。第一，根本续有三点：确定数量的意义、确定顺序的意义、确定分类的意义。其中有六点：显现的经文，需要十个论证及其他；明确指示的经文，需要十个论证及其他；超越因果的经文，需要十个论证及其他；无为圆满的经文，需要十个论证及其他；确定的经文，需要十个论证及其他；以及解释最后两章的意义及其他。第二，后续分为两部分：简要说明、详细解释。第三，后续的后续分为两部分：一般性说明，以及确定十种自性的意义，并通过将它们归纳为无生来详细解释。通过将一切都归于普作本身来展示教诲的方式，从而总结要点。第三，总结要点分为两部分：将经文的证悟展示为普作，并教导将此意义展示给他人。第二，将普作的意义安排为心性，是所说意义的第八十二章，分为两部分：眷属的心灵勇士金刚以恭敬赞颂导师本身，普作的意义是无二的，以及总结其意义。第一部分分为两部分：简要说明以何种方式、由谁来赞颂谁，以及详细解释实际的赞颂。其中有九点：赞颂胜者的自性，慈悲无有偏颇；赞颂三世佛的作者；赞颂显有世间器情之作者；赞颂三身导师的作者；赞颂圆满的作者；赞颂眷属和教法的作者；赞颂以三种智慧显现的作者；赞颂普集宝；赞颂如光芒四射的太阳之精华。
English
The teaching on vows, Chapter Eighty-one, is divided into two parts: the distinction of the occasion for questioning, and the distinction of the detailed manner of questioning. The retinue of the nature of the All-Creating asks, and the Teacher answers the question. There are three points to this: a brief statement, a detailed explanation, and a summary of the points. The second part has three points: advice to the retinue, a brief statement of the manner of advice, and a detailed explanation of its nature. There are three points to this: the root tantra, the subsequent tantra, and a detailed explanation of the subsequent subsequent tantra. First, the root tantra has three points: the meaning of definite number, the meaning of definite order, and the meaning of definite classification. There are six points to this: the sutras that bring forth manifestation, with the need for ten proofs and others; the sutras that definitely indicate, with the need for ten proofs and others; the sutras that transcend cause and effect, with the need for ten proofs and others; the sutras of effortless perfection, with the need for ten proofs and others; the sutras that establish certainty, with the need for ten proofs and others; and the explanation of the meaning of the last two chapters and others. Second, the subsequent tantra is divided into two parts: a brief statement, and a detailed explanation. Third, the subsequent subsequent tantra is divided into two parts: a general statement, and the meaning of determining the ten natures, and a detailed explanation by summarizing them into the unborn. By showing the manner of advice by including everything in the All-Creating itself, the points are summarized. Third, summarizing the points is divided into two parts: showing the realization of the sutras as the All-Creating, and advising to show this meaning to others. Second, arranging the meaning of the All-Creating as mind-essence, is Chapter Eighty-two of the meaning of the subject matter, divided into two parts: the Mind Hero Vajra of the retinue praises the Teacher himself with reverence, the meaning of the All-Creating is non-dual, and summarizing its meaning. The first part is divided into two parts: a brief statement of the manner in which, by whom, and whom is praised, and a detailed explanation of the actual praise. There are nine points to this: praising the nature of the Victorious Ones, compassion without partiality; praising the maker of the Buddhas of the three times; praising the maker of the container and contents of existence; praising the maker of the three bodies of the Teacher; praising the maker of perfection; praising the maker of the retinue and the teachings; praising the maker who illuminates with the three wisdoms; praising the all-encompassing jewel; praising like the essence of the radiant sun.
Chinese
结束语。第二，总结意义有四点：如实总结心性普作原始智慧，无边无中；总结本体无生无灭，无所执着；总结超越好坏取舍；总结普作证悟超越勤作修持。第三，对于传授对象及名称分类，分为两点：指示普作的教法之器，以及指示普作本身的名称分类。第一，心性超越因果作为，本体是殊胜的秘密藏，于何者宣说之第八十三品有三点：请问的对象分类，实际请问的眷属所问，以及导师广说回答。其中有二：说了什么，以及如何说。其中有三：确定经文，指示可否布施的对象，以及观察法器。第二，分为二：指示具缘菩提心之器，以及无缘恶慧破戒之器。第一，分为四：指示对于具足共同与不共同功德二者之人给予传授；即使如此，如果依循上师之教言安住于誓言，则给予传授；特别是直至命终都依教奉行，于誓言圆满之时，完整给予经文；指示为了圆满广大学生的两种资粮，应接受慷慨大方的具器之物。第二，对于非器之人宣说，分为二：法器的过失，以及劝诫对此保密。第三，观察法器分为四：事先观察，不给予恶器之人，因为未经观察而给予会有诸多过患，所以对断缘者保密，妥善观察后接受资具，对具缘者指示并给予普作菩提心之续。第二，指示名称分类之第八十四品分为二：眷属请问，以及导师回答。其中有二：简要指示所说之方式，以及详细阐述如何所说之意义。其中有四：指示名称意义，由于心髓自性无垢，所以完全指示为菩提心，由于无因无缘本来生起，所以是原始智慧。
English
Concluding remarks. Second, there are four points to summarize the meaning: to summarize the mind-essence, the all-creating, self-originated wisdom, as it is, without beginning or end; to summarize the essence as without arising or ceasing, without attachment; to summarize as transcending good and bad, acceptance and rejection; and to summarize the realization of the all-creating as transcending effort and practice. Third, regarding the object of instruction and the classification of names, it is divided into two points: indicating the vessel for the teachings of the all-creating, and indicating the classification of names of the all-creating itself. First, the eighty-third chapter on to whom this mind-essence, which transcends cause and effect and action, whose essence is the wondrous secret treasury, is taught, has three points: the classification of the objects of inquiry, the actual inquiry by the retinue, and the extensive answer given by the teacher. Among these, there are two: what was said, and how it was said. Among these, there are three: identifying the sutra text, indicating the vessel for giving or not giving it, and examining the vessel. Second, it is divided into two: indicating the vessel of the fortunate Bodhicitta, and the vessel of the unfortunate, foolish, and vow-breaking. First, it is divided into four: indicating that it should be given to those who possess both common and uncommon qualities; even so, if one abides by the guru's instructions and remains in their vows, it should be given; especially, if one practices according to the teachings until death, the complete sutra text should be given at the time of fulfilling the vows; indicating that one should accept generous offerings of suitable items in order to perfect the two accumulations of a large student body. Second, regarding teaching it to those who are not vessels, it is divided into two: the faults of the vessel, and advising to keep it secret from them. Third, examining the vessel is divided into four: examining beforehand, not giving it to a bad vessel, because giving it without examination has many faults, so keeping it secret from those who have broken their connections; after examining properly, accepting the requisites, and indicating and giving the tantra of the all-creating Bodhicitta to the fortunate. Second, the eighty-fourth chapter on indicating the classification of names is divided into two: the retinue's inquiry, and the teacher's answer. Among these, there are two: briefly indicating the manner of what was said, and explaining in detail the meaning of how it was said. Among these, there are four: indicating the meaning of the names, because the essence of the heart is stainless, it is completely indicated as Bodhicitta, and because it arises naturally without cause or condition, it is self-originated wisdom.