Chinese
具有谨慎，细微的过失也不沾染。自性善良如太阳，对一切平等且安乐平坦。稳固如须弥山，在目的未达成之前，不为外缘所动，没有怀疑、犹豫、二心。锐利如古老的宝剑，能洞穿一切智慧之法的深处。此外，金刚上师的教言丝毫也不违越，全心全意为众生谋福利，不追求世间的名利，不轻浮散漫，专心修行。对于佛法和上师，不吝惜身和受用，慷慨布施，才能为此人宣说此续。恶器之相是：永远不向他人布施。意思是，如果没有上述的功德，与功德相异的就是他人。永远的意思是，即使面临挖出心脏的危险，也不布施。愚昧而轻浮，如果布施了。意思是，上师不了解弟子的根器而愚昧。对恶器宣说就是轻浮。如果对一百个人中的一个宣说，金刚上师就违背了誓言，不到寿命终结之时，就会因违背誓言的惩罚而丧命，恶劣地死去，在焚烧的热地狱和冰冻的寒地狱中，以金刚地狱的寿命，长久地住留。即使经过漫长的时间得以解脱，再次冰冻就是饿鬼，经历了三恶道之后，即使转生为人，也会出生在边地野蛮之处，无法享受安乐。如是，在以上的部分，通过生起次第的道次第，以五种三摩地的方式积累资粮，通过三种持明者依次与佛结合之后，这一品就像大圆满一样宣说，虽然是大圆满的体性，但在此以嘛哈瑜伽的方式逐渐进入，所以称为次第圆满。也就是说，此乘的经论认为一切法在三种清净、四种平等和五种状态中，本来就是佛，自性犹如水不离湿性一样，这就是四种是理的意义。进入道之初，以四种觉悟之集合，在适当的时候以理证确定自证的显现，相信就是见，也就是因。
English
Possessing prudence, not being tainted even by the slightest faults. Having a good nature like the sun, being equal to all and comfortably level. Steadfast like Mount Meru, not being swayed by circumstances until the goal is achieved, and without doubt, hesitation, or double-mindedness. Sharp like an ancient sword, piercing the depths of all wisdom teachings. Furthermore, not transgressing even a bit of the Vajra Master's command, wholeheartedly taking on the welfare of sentient beings, not seeking worldly gain or fame, not being frivolous or scattered, but devoted to accomplishment. To the Dharma and the Guru, without stinginess, generously giving away body and possessions, this tantra should be taught to such a person. The characteristics of a bad vessel are: Never giving to others. This means that if the aforementioned qualities are absent, then what is different from those qualities is 'other.' 'Never' means that even if faced with the danger of having one's heart torn out, one will not give. Being foolish and frivolous, if one gives. This means being foolish because the master does not know how to examine the vessel of the disciple. To teach to a bad vessel is frivolous. If one teaches to one out of a hundred, the Vajra Master violates the samaya, and before the end of his life, he will lose his life due to the punishment of breaking the samaya, dying badly, and in the burning hot hells and freezing cold hells, he will dwell for a long time with the lifespan of a Vajra Hell. Even if one is liberated from that after a long time, again, freezing is being a hungry ghost, and after passing through the three lower realms, even if one is born as a human, one will be born in a borderland barbarian place, not experiencing happiness. Thus, in the preceding part, through the path of the generation stage, accumulating merit through the five samadhis, and then gradually uniting with the Buddha through the three Vidyadharas, this chapter is taught like the Great Perfection, and although it is the nature of the Great Perfection, here it is gradually entered through the way of Maha Yoga, so it is called the Completion Stage. That is to say, the scriptures of this vehicle consider all phenomena to be inherently Buddha in the state of three purities, four equalities, and five states, the nature of which is like water not being separate from wetness, which is the meaning of the four ways of being. The first entry into the path is to establish the manifestation of self-awareness through the reasoning explained in the context of the collection of four kinds of realization, and to have faith is the view, which is the cause.
Chinese
是了知的体性。于彼，介入缘起，以三种体性和必要关联，以道象征，以亲近修持四种相，穷尽道的意义，降伏魔众，示现果位任运成就，是为总摄之义。支分广说者，此品历史之义，与二者深奥之义显现之结合。此处，为使大圆满之义显现于所化根器殊胜者，故云：如来。等等。如来安住十方，于四时逝去之身语意无别，具有如金刚者。一切坛城集于一处，是为轮涅无别之无杂圆满。大圆满之义，菩提心于证悟未证悟之轮涅二者亦显现。此处所说，以显现之义，一切佛陀，彼等一切以觉性自显，于觉性之性中无有分别，亦名为一，即是本体普贤王如来。因此，是无有特意摄集，而是本体自性摄集之自性。然此处所说甚深，于一切如来，无有胜于此之秘密。如是此中所说之意显现之故，如聚集于一处亦无有遮止，是为所化之显现。于显现真实之等持而说意义者，大喜乐。是为轮涅无别之受用，无有境与有境，受用亦于自显中受用，然亦无有微细之所缘，是为大，即第六普贤王如来。彼于一切所量之法，无有造作，本来自性菩提心大圆满平等性之性中，任运成就，不离彼之誓言，彼之增上即是誓言，大圆满之义难以证悟故，极为秘密。安住于自显不灭之本体性中，故云心性之云布，是为一切法显现，特别是以口诀，此论自身广大显现，一切果位功德之法任运成就，亦是云布。入于等持，即是不离彼之本体性，并且
English
It is the nature of knowing. There, the entry of conditions is that with the three characteristics and the necessary connection, the path is symbolized, and with the four aspects of approaching and accomplishing, the meaning of the path is exhausted. By subduing the maras, it is shown that the fruit is spontaneously accomplished, which is the meaning of the summary. The detailed explanation of the limbs is the meaning of the history of this chapter, and the combination of the profound meaning of the two is the appearance. Here, in order for the meaning of the Great Perfection to appear to the disciples with superior faculties, it says, "Thus Gone One," and so on. The Thus Gone Ones abide in the ten directions, and their body, speech, and mind, which depart at the four times, are inseparable and possess vajra-like qualities. "All the mandalas are gathered into one," which means that samsara and nirvana are inseparable, unmixed, and completely perfect. The meaning of the Great Perfection is that the mind of enlightenment appears in both samsara and nirvana, whether realized or not. What is taught here is that, through the meaning of appearance, all the Buddhas, all of them, through the self-appearance of awareness, are inseparable from the nature of awareness, and are also called one, which is the essence of Samantabhadra. Therefore, it is not intentionally gathered, but is the nature of being gathered in the essence itself. However, what is taught here is profound. "For all the Thus Gone Ones, there is no other secret than this." Because the intention of what is said here is manifest, there is no prohibition against gathering in one place, as it is the appearance of the disciples. To speak of the meaning of the samadhi of actual appearance is "Great Joy." It is the enjoyment of the inseparability of samsara and nirvana, without object or subject, and enjoyment is also enjoyed in self-appearance. However, there is no subtle object of focus, which is great, the sixth Samantabhadra. He, without any action on all measurable dharmas, from the nature of the spontaneously perfect Great Perfection of the mind of enlightenment, does not deviate from that vow, and its increase is the vow. Because the meaning of the Great Perfection is difficult to realize, it is extremely secret. Abiding in the nature of self-appearance without cessation, it is called the cloud arrangement of the essence, which is the appearance of all dharmas. In particular, through the oral instructions, this very text appears extensively, and the spontaneous accomplishment of all the qualities of the fruit is also the cloud arrangement. Having entered into samadhi, it does not deviate from that very nature, and
Chinese
似乎进入了所化者的自性，以及所有能调伏的教法都不离大圆满的意义，这是第三点。 特别要说的是不间断。 依次进入的所依颠倒是指不证悟等。 不证悟是指散乱和远抛。 颠倒的证悟是指顽固和外道。 外道是指有因，却认为没有果，以及颠倒地看待因果这三种情况，详细内容在其他地方。 不证悟和片面证悟，没有证悟真实性等。 所谓片面证悟是指声闻和缘觉二者。 没有证悟真实性是指中观。 调伏律藏，意趣瑜伽，秘密大瑜伽等，详细内容已在前文阐述。 所示的能表示四种证悟是： 一般来说，自性大圆满和转化大圆满两种。 首先，阐述自性之理是： 此续部的正文说，在三清净四或五平等的状态中，一切法都已完成且无有，是自性的状态。 也就是在第三品见地的章节中说： “自他与证悟之流，极清净无上乘之胜。” 这显示了三清净。 又在第十一章中说：“器情续极清净而证悟，二平等及超胜之二平等。” 这显示了清净和平等二者。 在第二品中，普贤王如来从觉性的角度发起提问时说：“金刚身之支分，称为五圆满佛。” 等等。 这就是此续部的自性大圆满。 莲花生大师也说，大圆满的法则是： 世间和出世间的一切法无有分别，是身语意坛城的自性，本来就是如此，这就是实相。 证悟，是指认识因的特征。 修行，是指进入缘起，显示道之体性。 也就是实相是： 轮回和涅槃的一切法，本来就在自性心中，远离生灭。 从自性中，一切分别念的法，都只是显现如幻的作用，这被消除为安乐逝者的体性。 五蕴是五父，五大是五母，四识是四勇士，
English
It seems to enter the nature of those to be tamed, and all the teachings that can tame do not deviate from the meaning of the Great Perfection, this is the third point. What is specifically stated is non-cessation. The reversed basis of gradual entry refers to non-realization, etc. Non-realization means scattering and throwing away. Reversed realization means stubbornness and outsiders. Outsiders refer to having a cause but believing there is no result, and viewing cause and effect in a reversed way, these are the three situations, details are elsewhere. Non-realization and partial realization, not realizing the true nature, etc. Partial realization refers to the Shravakas and Pratyekabuddhas. Not realizing the true nature refers to the Madhyamaka. Taming Vinaya, Intent Yoga, Secret Maha Yoga, etc., details have been explained above. The four realizations that are shown to be expressed are: Generally, there are two types of Great Perfection: the Great Perfection of Self-Nature and the Great Perfection of Transformation. First, explaining the reason for self-nature is: The text of this tantra says that in the state of three purities and four or five equalities, all dharmas are completed and non-existent, which is the state of self-nature. That is, in the chapter on view in the third section, it says: "The stream of self, other, and realization, the supreme of the utterly pure unsurpassable vehicle." This shows the three purities. Also, in the eleventh section, it says: "The vessel, essence, and continuum are utterly pure and realized, with two equalities and two superior equalities." This shows both purity and equality. In the second section, when Samantabhadra raises the question from the perspective of awareness, he says: "The limbs of the Vajra body are known as the five complete Buddhas." and so on. This is the Great Perfection of Self-Nature of this tantra. Guru Padmasambhava also said that the principle of the Great Perfection is: All dharmas of the world and beyond are inseparable, it is the nature of the mandala of body, speech, and mind, it is originally so, this is the reality. Realization, refers to the characteristic of knowing the cause. Meditation, refers to entering the condition, showing the nature of the path. That is, the reality is: All dharmas of samsara and nirvana are originally in the nature of mind, free from arising and ceasing. From the nature itself, all the dharmas of conceptualization are just the appearance of illusory functions, which are eliminated as the nature of the Sugata. The five aggregates are the five fathers, the five elements are the five mothers, the four consciousnesses are the four heroes,
Chinese
四种力量四种勇士，四个境地和四个时节，八位觉母。身体的四法和四忿怒尊，常断四边和四忿怒母。意的明觉是普贤，境法界是普贤母的自性，身语意。如此，此处的错乱，能取所取的相，并非可以衡量，犹如水之湿性一般。自性之存在方式或状态是可以衡量的，在显现为四十种分别念时，仅是显现，却在心性中明澈且不动摇，因此从有无的边解脱。能取所取清净，因此分别的名称从根本上清净。那些的自性或意义的本体，虽然远离名言，但在究竟的意义上，连同清净的执着，正是此玛哈瑜伽之论。证悟清净后，果位如天神般连同清净的执着，是玛哈瑜伽方便为一和智慧为一的宗义。证悟与本尊平等，远离一切偏执，境与心、器与情、轮涅一切，皆未从彼动摇之本体，粗细一切念头皆清净之平等性，名为自生智慧，即大圆满自性。那是如证悟所证究竟之义。此续中是方便与智慧无别的玛哈瑜伽，如上所示的玛哈瑜伽是极聪慧之义，是大圆满之义，是证悟之方便或道次第，主要宣说此。又，所谓身语意，证悟与本尊无别的本体不灭是身，无自性是语，无别是意，是大圆满之本体。那是自性住立之坛城，器清净，五大清净为母，情清净，五蕴清净为父，续清净，十八界一切清净为勇士和觉母。五智亦于彼任运成就，胜义心之法性无生而清净，世俗不灭清净为本尊和本尊母，三平等与三清净相合。自性秘密大圆满之义，是证悟彼之方便，是象征之方便，四种证悟是，文字以声音命名。因此，因相同和文字以及加持和现量四者。因相同。