Chinese
我乃是。于此，禅定乃是生起次第的三摩地等之禅定，示现乃是宣说佛法，行持乃是共同的布施等，不共的睡眠和起身的瑜伽等，手印乃是持手之手印，律仪乃是誓戒，仪轨乃是其事业。彼等外道乃是，苦行苦炼等，自宗的共同小乘之誓戒，不共的明咒之律仪等。所作和作者，名为所作乃是所成之果，即丸药等的成就，作者乃是成彼之方便，因此所成乃是秘密之真实，能成乃是彼道之事物，即如理之方便，一切行持之事物，皆恒常遍布且运行秘密之真实。彼等无论自他之法所生之各种方便，皆为获得秘密之真实而努力，因此仅是获得彼之近因，以及所开示之念诵等，所有彼等之意旨，亦是秘密之真实本身，以及为了证悟之不共方便四次第而宣说，因此所有事业皆宣说为具有秘密真实之精髓。然而外道之彼等事业，与四次第之精髓相离，故不能证悟秘密之真实。秘密成就中亦云：交付于成就者彼本身，无律仪亦能成就，纵然勤作百千律仪，然因彼本身之不足，亦不能成就。如是宣说。因此，如上所示一切论典皆宣说秘密之真实，而此处一切善法之次第，亦宣说为秘密真实之道，一切佛法之理皆成就为国王之事业，然因远离不共之口诀，故非立即显现。念诵等之内义，如《春之明点》中广说，以及《解脱之明点》中亦云：彼乃深明二者之结合，故说为结合。以专注
English
I am. Here, meditation is the meditation of the generation stage's samadhi and so on, demonstration is the teaching of the Dharma, conduct is the common giving and so on, the uncommon yoga of sleeping and rising and so on, mudra is holding the hand mudra, discipline is the vows, and ritual is its activity. Those outsiders are, austerities and asceticism and so on, the common Lesser Vehicle vows of one's own school, and the uncommon discipline of knowledge mantras and so on. Action and agent, named action is the fruit to be accomplished, that is, the accomplishment of pills and so on, the agent is the means to accomplish it, therefore what is to be accomplished is the secret reality, and what accomplishes it is the object of that path, that is, the means of reason, all objects of conduct, the secret reality is always pervasive and running. All those various means arising from the Dharma of self and others, are all striving to obtain the secret reality, therefore it is only the near cause of obtaining it, and the intention of all those recitations and so on that are taught, is also the secret reality itself, and because it is spoken with the intention of the four uncommon stages of the means of realization, therefore all actions are said to have the essence of secret reality. However, those actions of outsiders are separated from the essence of the four stages, so they cannot realize the secret reality. In Secret Accomplishment it is also said: Entrusting it to the accomplisher himself, even without discipline it can be accomplished, even if one diligently performs hundreds of thousands of disciplines, but because of the lack of that itself, it will not be accomplished. Thus it is said. Therefore, as shown above, all the treatises teach the secret reality, and here all the stages of virtuous Dharma are also taught as the path of secret reality, all the principles of Dharma are accomplished as the activity of the king, but because it is separated from the uncommon oral instructions, it is not immediately manifested. The inner meaning of recitation and so on, is as widely spoken in "Spring Drops", and also in "Drops of Liberation" it is said: That is the combination of the two, deep and clear, therefore it is said to be a combination. With single-pointedness
Chinese
三摩地。 使之喜悦，使之满足，因此， 被称作朵玛（གཏོར་མ་）。 为了平息罪恶而寂静。 是所有功德的增长。 被认为是巨大贪欲的支配。 为了杀死一切而显现作用。 通过勾召大标志而勾召。 对于声闻等， 长久地平息，驱逐。 咒师所住的瑜伽士， 因能证悟而被守护。 了知那一切法之自性， 无二唯一证悟是锐利的眼睛。 所有分别念， 转变为智慧之自性， 是摧毁毒药的仪轨。 蕴等愚者的事物， 以智慧之火焚烧是火供。 以深奥和清晰， 所有法都摄持而画线。 清晰如彩虹般的身体， 二十一种所有法， 以自性摄持而打上印记。 在那自性中一切安住， 上师弟子一切进入。 仅仅以名称而分离出现， 以自证之乐证悟，因此， 被说是灌顶。 那以及等等无边际的， 所有具名之法，那即是殊胜。 如是说。 那么这些仅仅是词语解释相同而已，如果认为以密意所指示的和密意的基础二者没有关联，那不是的。例如，外面的念诵和里面的念诵二者行为相同，并非没有关联，里面的念诵最为殊胜，并非没有好坏差别。归纳那两个意义的要点是： 哪个有情以何调伏， 对于那些取彼之形象后， 以有情心之差别， 金刚持所说的一切。 即彼之形象是指：对于何者以何调伏之身，梵天和，能仁释迦以及等等，和离贪之身和转轮王和，嘿汝嘎以及等等。 第三个要点，证悟那如实之利益是： 任何知晓者，有身者们， 不变之自性的， 无上菩提心， 在家中安住而迅速前往。 如是简略指示后，详细解释那即是： 婆罗门刹帝利等种姓， 天等生处所生， 贪着和毁灭之时， 生和住和灭， 恶劣种姓屠夫等， 趋入任何其他低劣者。
English
Samadhi. Making happy, making content, therefore, It is called Torma (གཏོར་མ་). To pacify sins, it is peaceful. It is the increase of all merits. It is considered to be under the control of great desire. Appearing to kill everything. Summoning by summoning great signs. For the Hearers and so on, Pacifying and dispelling for a long time. The mantra practitioner who dwells, the yogi, Is protected because he can realize it. Knowing that all the essence of the Dharma, The non-dual, one realization is the sharp eye. All the discriminations without exception, Transformed into the essence of wisdom, Is the ritual of destroying poison. The aggregates and other foolish things, Burning with the fire of wisdom is a fire offering. With profundity and clarity, All dharmas are subdued and lines are drawn. A clear body like a rainbow, Twenty-one all dharmas, Marked with a seal by grasping their own nature. In that essence, all abide, Teacher and disciples all enter. Although appearing separately by name only, Realizing with the bliss of self-awareness, therefore, It is said to be empowerment. That and so on, the infinite, All named dharmas, that itself is supreme. Thus it is said. So, these are just similar word explanations, but if you think that what is indicated by intention and the basis of intention are not related, it is not so. For example, external recitation and internal recitation are not unrelated because they have the same actions, and internal recitation is not without distinction between good and bad because it is the most superior. The summary of the meaning of those two points is: Which sentient beings are tamed by what, For those, after taking their form, By the difference of sentient beings' thoughts, Whatever Vajradhara has said. That is, "their form" refers to: the body of whoever is tamed by whatever, Brahma and, the Sage Shakya and so on, and the body free from attachment and the Wheel-Turning King and, Heruka and so on. The benefit of realizing the third point, that very nature, is: Whoever knows, embodied beings, Of the unchanging essence, The unsurpassed Bodhicitta, Dwelling at home and going quickly. After briefly indicating thus, explaining it in detail is: Brahmins, Kshatriyas, and other castes, Born from gods and other birthplaces, At the time of attachment and destruction, Birth and dwelling and destruction, Evil castes, butchers, etc., Entering into any other inferior.
Chinese
那些人，凶狠地杀害生命，并且努力说谎，总是亲近别人的妻子，同样地说粗暴的语言，卑贱地乞讨，享用别人的财产，被贪欲等烦恼的罗网束缚在轮回的寺庙里。即使是这些人，在任何殊胜之地，也能如愿获得成就。因此，通过了解和证悟秘密的真如，有情众生能够迅速趋向无上的菩提，即能够获得成就。菩提的自性是不变的，是被称为基础法性的对境，即使在果位时，其自性也不会改变。正如所说：无生且无灭，无害且无老。因此，它是常恒的，寂静的，永恒的。又说：因具不尽之功德，异体非我乃常义。与边际穷尽等同故，救护之体乃坚义。因其自性不分别，无二法性乃寂义。因其本具无造作之功德，不坏之义乃永恒。如是宣说。所谓“如家中有”，如同家下埋藏的宝藏，被厚土遮蔽而无法看见，后来挖掘土地时，就能获得并使用。菩提或佛陀本就存在于自身，但被突如其来的垢染遮蔽而无法显现，通过修持道，垢染得以清除，从而获得原本存在于自身的菩提。这就是它的意思。所谓“婆罗门”等，指任何世俗的名称。所谓“凶狠杀生”等，指即使过去造下极大的罪业，修持此法也能获得解脱。所谓“成住坏空”等，无论是器世界形成的劫，还是坏灭的劫时，无论是众生出生、安住还是坏灭的阶段，无论是外在劫时，还是内在身体的阶段，都不涉及，一旦证悟真如，就能获得解脱，这是大多数上师的解释。还有些人认为，众生被形成，即出生的次第，和坏灭，即死亡的次第，两者彻底区分的出生之
English
Those who fiercely kill living beings, strive to lie, always associate with others' wives, similarly speak harsh words, humbly beg, enjoy others' wealth, and are bound in the monastery of samsara by the net of afflictions such as attachment. Even these people, in any supreme place, will attain whatever they desire. Therefore, by knowing and realizing the secret suchness, sentient beings can quickly go to the unsurpassed Bodhi, that is, they will be able to attain it. The nature of Bodhi is immutable, it is the object called the basic Dharma-nature, and even at the time of fruition, its nature will not change. As it is said: There is no birth and no destruction, no harm and no old age. Therefore, it is constant and stable, peaceful and eternal. It is also said: Because it possesses inexhaustible qualities, it is other than me, and its meaning is eternal. Because it is equal to the exhaustion of the boundary, the nature of refuge is firm. Because its nature does not discriminate, the nature of non-duality is peaceful. Because it inherently possesses uncreated qualities, the meaning of indestructible is eternal. Thus it is said. The so-called "as in a house," is like a treasure buried under a house, hidden by thick soil and cannot be seen. Later, when the soil is dug up, it can be obtained and used. Bodhi or Buddha is inherent in oneself, but is obscured by sudden defilements and cannot be manifested. By practicing the path, the defilements are purified, and the Bodhi that originally existed in oneself is attained. That is its meaning. The so-called "Brahmin" etc., refers to any kind of worldly name. The so-called "fiercely killing" etc., means that even if one has committed great sins in the past, one can be liberated by practicing this. The so-called "formation, abiding, destruction, emptiness" etc., whether it is the kalpa of the formation of the vessel world, or the time of the kalpa of destruction, whether it is the stage of sentient beings' birth, abiding, or destruction, it does not involve the external kalpa or the internal state of the body. Once one realizes suchness, one can be liberated, which is the explanation of most of the previous masters. Some others believe that sentient beings are formed, that is, the order of birth, and destruction, that is, the order of death, the birth of which is completely separated by the two.
Chinese
生起和，住留即是生活的阶段，以及坏灭即是死亡的阶段，说一定会从这三者中的任何一个阶段解脱。虽然两者也不相违背，但我认为前者更好。然而，后面的这句话明确地表明了今生成佛，临终成佛，以及刚一投生就成佛。并且通过它的暗示，也表明了中阴成佛。这里的成佛是指获得双运。堕入下劣是指做恶事，比如煮狗肉等等。下劣者是指贫穷困苦的人。享用财物是指不予而取。烦恼之网是指烦恼非常强烈。这样，无论是什么种姓，无论造了什么样的前业，无论是什么样的时间和阶段，通过修习四次第道，一定会证悟秘密的真实性，对此毫无疑问。不取决于种姓的好坏，时代的好坏，以及先前的行为的好坏。殊胜地是指双运的智慧。如所愿是指像对待急需之子一样。第二，确定秘密真实性的自性是，从“法与受用化身”到“珍宝之胜当观察”之间。即，法与受用化身，三身法性具，功德过失义，彼我当坚守。这确定了所证悟的处所，秘密的真实性。那又是什么呢？即，意为法身，语为报身，身化身。三身皆为俱生大乐法身的自性中平等性，是身语意的秘密。那本身就是一切所知事物的处所，因此，是真实性，所以是秘密的真实性。其中，功德的意义确定是指，如来的一切功德，都从本性上原始地存在于法性之中。因此，在修道时，功德究竟的显现是永远不会消失的。过失的确定是，二障以及习气显现的一切，从原始上就没有被法性所沾染。因此，道
English
Arising, and abiding, which is the stage of life, and destruction, which is the stage of death, it is said that one will definitely be liberated from any of these three stages. Although the two are not contradictory, I think the former is better. However, this latter sentence clearly indicates enlightenment in this life, enlightenment at the time of death, and enlightenment immediately after taking birth. And through its implication, it also indicates enlightenment in the bardo. Enlightenment here refers to the attainment of union. Falling into inferiority refers to doing evil deeds, such as cooking dog meat, etc. Inferiority refers to the poor and destitute. Enjoying wealth refers to taking what is not given. The net of afflictions refers to afflictions that are very strong. Thus, no matter what caste, no matter what kind of previous actions have been done, no matter what time or stage, by practicing the four stages of the path, one will surely realize the secret reality, without any doubt. It does not depend on the goodness or badness of the caste, the goodness or badness of the times, or the goodness or badness of previous actions. The supreme ground refers to the wisdom of union. As desired means like treating a son who is in urgent need. Second, identifying the nature of the secret reality is from "Dharma and Enjoyment Emanation" to "The Supreme Jewel Should Be Examined." That is, Dharma and Enjoyment Emanation, the three bodies possess the nature of Dharma, the meaning of qualities and faults, that I should firmly hold. This identifies the place to be realized, the secret reality. What is it? That is, mind is the Dharmakaya, speech is the Sambhogakaya, and body is the Nirmanakaya. The equality of the three bodies in the nature of the co-emergent great bliss Dharmakaya is the secret of body, speech, and mind. That itself is the place of all knowable things, therefore, it is reality, so it is the secret reality. Among them, the definite meaning of qualities refers to the fact that all the qualities of the Tathagata exist primordially in the nature of Dharma from the very beginning. Therefore, when practicing the path, the ultimate manifestation of qualities will never disappear. The certainty of faults is that all obscurations, habitual tendencies, and appearances have never been tainted by the nature of Dharma from the very beginning. Therefore, the path