Chinese
因此，所有名称的术语，在不舍弃的情况下自然清净，被描述为与形态或月亮分离而合一。因此，本章通过区分来展示相同的含义，因此也应这样说。在自生智慧的境界中，通过展示一切无别的自性，为了圆满所有方位的坛城的意图。因此，在本章中说：所有胜者的坛城，没有比这更秘密的意义。因此，三时诸佛坛城的所有意图，都喜悦于无别的自生智慧，以及世间和出世间的一切安乐。对于不混杂且完全圆满的自性，不舍弃偏颇执着而自然清净，被称为伟大，即第六金刚持。所有法，是指由两种事物组成的一切。那是从一开始，从远离因缘的自生大智慧中，从一开始就是大圆满。因此，所有法在自证中显现，不舍弃显空之执着，不执着，一切自显现不灭，不生于境，虽于自性中显现，然无显现者与所显现者。在其境界中，显现为身，声音为语，忆念觉性为意，除此之外无法见到其他法，故称之为大圆满。对于同样的意义，相对于下乘的遍计所执者，虽然只说内外一切法是因缘的形态，但言说和思辨二者，都无法超越自生智慧，无因无缘而自显现，并且自性不变，自显现中自然成就，无法超越，是为誓言。甚深秘密之心髓，甚深秘密与至极秘密相同。大圆满的自性，自性秘密之心髓，是甚深秘密，远离一切事物，并且是自性，被细微和粗大的执着所遮蔽，故为秘密。心髓，是指远离一切事物，自显现显现任何事物，因此像是基础或根本，是为心髓。云布，是指空性不灭，从下面出现的教诲的
English
Therefore, all the terms of names, being naturally pure without abandoning, are described as united and separated from form or the moon. Therefore, this chapter also shows the same meaning by distinguishing it, so it should be said. In the realm of self-born wisdom, by showing the nature of all non-duality, in order to fulfill the intention of all mandalas of directions and times. Therefore, in this chapter it says: All the mandalas of the Victorious Ones, there is no more secret meaning than this. Therefore, all the intentions of the mandalas of the Buddhas of the three times are pleased with the non-dual self-born wisdom, and all the happiness of the world and beyond. For the unmixed and completely perfect nature, without abandoning partial attachment and naturally pure, it is called great, that is, the sixth Vajradhara. All dharmas, means everything composed of two things. That is from the beginning, from the self-born great wisdom that is free from causes and conditions, from the beginning it is the Great Perfection. Therefore, all dharmas appear in self-awareness, without abandoning the attachment to appearance and emptiness, without attachment, all self-appearance is not extinguished, not born in the object, although it appears in self-nature, there is no appearance and what appears. In its realm, appearance is body, sound is speech, and remembrance is mind, and no other dharma can be seen apart from it, so it is called the Great Perfection. For the same meaning, relative to the imputed by lower vehicles, although it is only said that all internal and external dharmas are the form of causes and conditions, both speech and speculation cannot transcend self-born wisdom, self-appearance without cause and condition, and self-nature is immutable, naturally accomplished in self-appearance, cannot be transcended, is the vow. The very secret heart essence, the very secret is the same as the most secret. The nature of the Great Perfection, the heart essence of the secret of self-nature, is very secret, far from all things, and is self-nature, obscured by subtle and coarse attachments, so it is secret. Heart essence, refers to being far from all things, self-appearance manifests anything, so it is like a foundation or root, it is the heart essence. Cloud arrangement, refers to the emptiness that is not extinguished, the teachings that appear from below
Chinese
五种自性。暂时和究竟的果实，如云般涌现。如是入定后，对于开显此义之意不为所动，是秘密心髓的真实自性。于已开显之轮中，为了具有秘密口诀之有缘者，宣说下文。所诠释之义是：不了知和邪知。所谓不了知，即对于此世间的因果，亦未加入智慧。其中又分两种，智慧极其低劣者，如普通人与牲畜无异，仅知眼前的吃穿，毫无思维。稍胜一筹者，为了成就此世间的权势财富等，以生命祭祀使天神欢喜，以及进行苯教仪式、占卜、守护分别念等。远离了正确的因果之义，仅仅为了成就世间的利益，故称为远行者。此二者因执着和愚昧，远离了正确的意义。邪知又分两种：顽固者和外道。顽固者，不观察今生，只认为没有来世，闭着眼睛认为什么都没有。外道有三百六十种见解，但可归纳为断见和常见两种。其中，断见是偏离了心的体性，认为心与一切边际相离，没有前世，众生的身体是由无因而生。例如，夏天的蘑菇，没有种子，因潮湿和雨水的缘故而生出蘑菇。由四大之因缘形成身体，死后没有来世。肉融入土，血融入水，热融入火，气息融入风，心融入虚空，认为一切皆无，这是断见的众多理由。常见是偏离了心的自性，认为心在三时中不变动。众生的心，自知自明，大如拇指，小如芥子，细如马尾，粗如鞭柄，无论如何都不会改变，有一个恒常不变的东西，认为它能做一切，等等，这是常见所说的众多理由。
English
Five self-natures. Temporary and ultimate fruits arise like clouds. Having entered into such samadhi, being unwavering in the intention that reveals that meaning itself is the actual essence of the secret essence. Even within the opened circle, for the sake of those who have the fortune of secret instructions, this which is stated below is spoken. The meaning to be signified is: non-understanding and wrong understanding. Non-understanding means that even in the cause and effect of this world, wisdom is not involved. There are two types of people with very weak wisdom: ordinary individuals who are like livestock, who only care about immediate food and clothing and have no thought; and those who are slightly better, who strive for power and wealth in this world, making gods happy with life sacrifices, performing Bon rituals, divination, and guarding against conceptual thoughts. They are far from the meaning of correct cause and effect, and are called "those who go far away" because they only pursue worldly benefits. These two are far removed from the correct meaning due to attachment and ignorance. Wrong understanding is of two types: nihilists and tirthikas. Nihilists do not consider even this life, they only believe that there is no future life, and they close their eyes and see nothing. Tirthikas have three hundred and sixty views, but they can be summarized into two: annihilationism and eternalism. Among them, annihilationism deviates from the nature of mind, believing that mind is separate from all extremes, that there is no previous life, and that the bodies of sentient beings arise from causeless conditions. For example, summer mushrooms arise from moisture and rain without seeds. The body is formed by the conditions of the four elements, and there is no future life after death. Flesh dissolves into earth, blood dissolves into water, heat dissolves into fire, breath dissolves into wind, and mind dissolves into space, believing that everything is nothing. These are the many reasons for annihilationism. Eternalism deviates from the nature of mind, believing that the mind does not change in the three times. The minds of sentient beings, self-aware and self-illuminating, whether large like a thumb, small like a mustard seed, thin like a horse's tail, or thick like a whip handle, there is one unchanging thing, believing that it does everything, and so on. These are the many reasons spoken of by eternalism.
Chinese
总的来说，外道有自性邪、他缘邪和附带邪等九种，应当分别了解。这些是轮回的范围。为了显示超越的范围，（经文说：）“部分证悟，未证真实。” 所谓“部分”，是指证悟部分真理的声闻和独觉。二者都认为，外境显现的粗大事物是世俗谛，分解到极微的无分微尘，仅仅是接触不到的微粒是胜义谛。内在执着的粗大心识是世俗谛，无分刹那是胜义谛，这被称为“部分”。独觉在此基础上，证悟色蕴的一部分法无我，因此能以化身利益众生。这二者是从胜义谛中证悟部分，所以称为“部分证悟”。“未证真实”是指大乘。其中，二者的唯识宗认为，一切法都是心识的显现，仅仅证悟这一点，所以被称为“一部分”。心识自明自知，如同瓶中不被风摇动的灯，清晰而不动摇，但仍带有执着，所以是证悟一部分。中观宗，所谓“真实”，是指究竟圆满的大圆满，即基位自性义谛，道位智慧义谛，果位法身义谛，内外一切法都显现为普贤王如来的自性，未证悟这三者无别之义，未现前远离二谛分别的行境。 “律藏、密意、秘密等”，律藏被归为证悟真实的一方，但由于特别强调沐浴和清洁，以及星宿和时辰的洁净需求，所以是调伏身语意的克里亚瑜伽。密意是瑜伽，虽然特别注重修行，但不如克里亚瑜伽那样粗糙，密意主要在于禅定，努力通过五现观门生起本尊身。秘密是玛哈瑜伽的见行，超越瑜伽的行境的见解，通过三现观证悟心性平等性的意义，体验修行五堆三和阿黎嘎黎的玛哈瑜伽，以及自性秘密的意义是
English
Generally, non-Buddhists are of nine types: those who are inherently wrong, those who are wrong due to other causes, and those who are incidentally wrong. These should be understood separately. These are the realms of samsara. In order to show the transcendent realm, (the text says:) "Partially realized, not realizing the true nature." The term "partially" refers to the Shravakas and Pratyekabuddhas who realize only a part. Both consider that the gross objects that appear as external objects are the conventional truth, and that the indivisible particles broken down to the finest level, which are just untouchable particles, are the ultimate truth. The gross mind that holds to internal objects is the conventional truth, and the indivisible moment is considered the ultimate truth, which is called "partial." On top of that, the Pratyekabuddhas realize that the skandha of form is selfless in one aspect of the Dharma, so they are able to benefit beings through emanations. These two are called "partial realization" because they realize only a part of the ultimate truth. "Not realizing the true nature" refers to the Mahayana. Among them, the Mind-Only school considers that all phenomena are merely appearances of the mind, and they only realize this, so it is called "one part." The mind is self-aware and self-illuminating, like a lamp inside a vase that is not moved by the wind, clear and unwavering, but still with clinging, so it is the realization of one part. The Madhyamaka school, the term "true nature," refers to the ultimate and complete Great Perfection, which is the ground of the intrinsic ultimate truth, the path of wisdom ultimate truth, and the fruition of the Dharmakaya ultimate truth, where all phenomena, internal and external, appear as the nature of Samantabhadra, not realizing the meaning of these three being inseparable, not manifesting the realm of experience that is free from the duality of the two truths. "Vinaya, Intentions, Secrets, etc.," Vinaya is categorized as being on the side of realizing the true nature, but because it specifically emphasizes bathing and cleanliness, as well as the need for cleanliness in constellations and times, it is Kriya Yoga, which tames body, speech, and mind. Intentions are Yoga, although practice is specifically emphasized, it is not as coarse as Kriya Yoga. Intentions mainly focus on Samadhi, diligently generating the deity's body through the five Abhisambodhis. Secrets are the view and practice of Maha Yoga, the view that is not the object of practice beyond Yoga, experiencing the meaning of the equality of mind through the three Samapattis, and practicing the three sets of five objects of practice, and the Ali Kali, and the meaning of the secret of self-nature is
Chinese
事物的真如，虽然如前所述的三真谛无别地本来就存在于自性果中，但被分别念执的各种次第所遮蔽，从法界智慧的角度刹那间证悟是阿努瑜伽，以及事物如其本然，不离刹那间在自明中显现是阿底瑜伽。为了表示这些意义的方法是：“以文字的音声所诠释的名词集合。”等等。文字一般是指超越痛苦的文字，即嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、穆（藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）、摩（藏文：མོ，梵文天城体：मो，梵文罗马拟音：mo，汉语字面意思：摩）。世间的文字有天神的文字种类等，以及共同的文字ཀ་ཁ་等，还有种子字ཨ་ནྲི་སུྃ་ཏྲི་པྲེ་དུཿ。其中，这里是所有文字的基础或根本，在共同的文字中是短音ཨ་，位于幻化轮或普贤佛母轮的中央。从ཨ་之中产生的是三十二个辅音字母。从真实的ཨ་之中产生的是十二个元音字母。从两者之中产生的是四个中性字母。“以音声所诠释”，意思是辅音字母组合就成为名词，例如柱子或瓶子。名词聚集就成为词的集合，例如一个诗句。四个诗句组成一个偈颂。三百个偈颂组成一卷。这些集合起来就成为各自首尾完整的论典，例如这部续部的二十二品。依靠善逝所说的名词集合，如《秘密藏》，金刚上师的言语能很好地显示所诠释的意义。如何显示呢？依赖于金刚上师的是：“从他那里取出隐藏的意义。”意思是，以能诠释的词语所诠释的意义是，自性秘密藏，一切法的真如，由于以能取所取的执着而分别念，就像被隐藏一样不能证悟，这是导师普贤王如来所开显的。因此，表示它的道路的这部续部，由于导师普贤王如来的慈悲是密咒加持的道路，所以依赖于上师。金刚上师开显续部的错乱、经文的压缩、诀窍的隐藏等，因此被称为安住于金刚的意念中，是普贤王如来的教言。