Chinese
是周遍光明的地。像这样，十度与十地是以方便与智慧所摄持。那些地的方便之果是周遍光明的地，因为散布众多光芒，使所调伏的众生成为堪能的法器。佛地普遍被称为周遍光明。名为殊胜智慧的是莲花之地。这在一些不共的论典中说：法身虽然不离周遍光明的地，但具有无染的智慧和无缘的慈悲。据说就是指这个。名为最胜的是方便与智慧最胜的地。以那样的加持力，无量无边的胜者坛城毫不费力地自然显现，所以称为方便与智慧最胜，或者称为字母轮大集会的地。《金刚藏庄严经》中说，佛的十二地也称为方便与智慧二者，五部是五智。因此，一切果位的法都明显地包含在这些之中。现在为了那些不能观修众多本尊的人，为了显示观修一个本尊也等于观修了一切佛，（经中说：）虚空清净的界日月，观修智慧王的姿态，所有胜者的坛城，无余地都将观修。这样说，不共乘的论典说，诸佛薄伽梵在相续不同、刹土不同、时间不同、方式不同的情况下，自性和事业没有差别。现在为了显示佛自己的体性，（经中说：）无论从何时何方，都无法找到圆满的佛。心性即是圆满的佛，不要在其他地方寻找佛。这样说，像这样，所谓佛，就是心的自性如何安住，那就是佛。不是以时间和地点的状态来区分，说在某个世间界，有某位佛作为天人和人类的导师而存在，或者说在某个人的意识流中具有菩提心，而是从善知识的
English
Is the ground of all-pervading light. Thus, the ten perfections and ten grounds are encompassed by skillful means and wisdom. The result of skillful means of those grounds is the ground of all-pervading light, because it spreads many rays of light, making the beings to be tamed into suitable vessels. The Buddha ground is commonly known as all-pervading light. What is called supreme wisdom is the lotus ground. This is stated in some uncommon treatises: the Dharmakaya, while not moving from the ground of all-pervading light, is said to possess unattached wisdom and non-objective compassion. That is what it refers to. What is called the most excellent is the ground of supreme skillful means and wisdom. With such blessings, the infinite mandala of the Victorious Ones arises effortlessly and spontaneously. Therefore, it is called supreme skillful means and wisdom, or the ground of the great assembly of the wheel of letters. In the Vajra Heart Ornament Tantra, it is said that the twelve grounds of the Buddha are also known as the two, skillful means and wisdom, and the five families are known as the five wisdoms. Therefore, all the qualities of the result are clearly included in these. Now, for the sake of those who cannot meditate on many deities, in order to show that meditating on one deity is also meditating on all the Buddhas, (it is said:) The sphere of pure space, sun and moon, meditate on the posture of the wisdom king. All the mandalas of the Victorious Ones, without exception, will be meditated upon. It is said that, according to the uncommon treatises of the Vehicle, the Buddhas, the Bhagavat, do not differ in nature and activity, even though their continuums, realms, times, and methods are different. Now, in order to show the nature of the Buddha himself, (it is said:) From whatever time or direction, the perfect Buddha cannot be found. Mind itself is the perfect Buddha; do not seek the Buddha elsewhere. It is said that, like this, what is called Buddha is the way the nature of mind abides, that is the Buddha. It is not distinguished by the circumstances of place and time, saying that in such and such a world realm, there is such and such a Buddha living as the teacher of gods and humans, or that in the consciousness of a person there is the essence of enlightenment, but from the virtuous spiritual friend's
Chinese
依靠力量而行持菩提之行，何时能从因转化为果，成就佛陀呢？像这样以处所和时间来区分而寻找佛陀的人们，是不会寻找到的，因为众生的自性即是佛。就像这样，如果按照大乘二谛的宗义来理解，心也只是世俗如幻的显现。而且瑜伽行者们认为能取和所取二者皆是空性。这样一来，仅仅是自证自明，安住于如幻之中。诸佛的智慧也没有自性上的差别。即使随顺习气的显现，也只能获得心的刹那显现，除此之外，没有其他法可以获得。有些人认为，除了完全的清净之外，不应在其他地方寻找佛陀的境界。因此说，不要在其他地方寻找佛陀。这样说，并不是指众生具有成佛的潜力。如果有人问，心性本自是佛，那么通过什么方法才能显现呢？经中说：通过在坛城中善加结合，一切坛城都将得以成就。如前所述，因为本来就是本尊的坛城，所以通过智慧和禅定的结合，就能成就。例如，当把一条花绳误认为是蛇时，如果舍弃认为它是蛇的想法，而把它当作绳子来拿取和使用，就不会在自己的行为中被欺骗。如果具备了这样的见解，即使在细微的仪轨上有所增减，也不会障碍成就。因此说：即使仪轨有所增减，过失也会被清净，没有罪过。第十二品完。
English
Relying on strength to practice the conduct of Bodhi, when will the cause transform into the fruit, attaining Buddhahood? Those who seek the Buddha by distinguishing place and time will not find it, because the very nature of sentient beings is the Buddha. Like this, if understood according to the tenets of the two truths in the Mahayana, the mind is also said to be merely a conventional, illusory appearance. Moreover, Yogacharas consider both the apprehended and the apprehender to be empty. In this way, merely being self-aware, abiding in illusion, and even the wisdom of the noble ones has no specific nature. Even if one follows the appearance due to habitual tendencies, one can only attain the momentary appearance of the mind, and no other dharma can be attained. Some believe that one should not seek the state of Buddhahood elsewhere than in complete purity. Therefore, it is said, 'Do not seek the Buddha elsewhere.' This is not said with the intention that sentient beings have the potential to become Buddhas. If someone asks, 'If the nature of mind is inherently Buddha, then through what method can it be manifested?' It is said in the scriptures: 'By skillfully combining in the mandala, all mandalas will be accomplished.' As mentioned before, because it is inherently the mandala of the deity, it will be accomplished through the combination of wisdom and samadhi. For example, when a variegated rope is mistaken for a snake, if one abandons the idea of it being a snake and takes and uses it as a rope, one will not be deceived in one's own actions. If one possesses such a view, even if there are additions or omissions in minor rituals, it will not obstruct accomplishment. Therefore, it is said: 'Even if rituals are added to or incomplete, faults will be purified, and there will be no transgression.' Chapter Twelve completed.
Chinese
还说了。 所谓“合一”是指，为了阐释一切佛的口诀的精髓。 所谓“一切法本自大圆满任运成就”是指，不需用道和对治来改造和修证，本自成佛的自性。 誓言极其隐秘是指，此口诀是诸佛的行境。 布云是指，其本身是功德庄严的坛城。 其中，首先为了阐释口诀的总义， 说了“不了悟与邪悟，片面悟不悟正，调伏意秘密，自性秘密义”。 由于根器高低的差别，各自的智慧所能领悟的这些意义，也是不错谬地领悟意义的口诀的基础。 因此，称为口诀的总义。 其中，未经观察的不了悟是指世俗之人与外道，因为他们不观察佛法因果的体性。 邪悟是指顽固者和外道，他们对佛法缘起之体性产生邪悟，执着于常断二见。 片面悟是指声闻和缘觉，因为他们没有了悟一切法无我。 不悟正是指大乘波罗蜜多的宗派，虽然他们想了悟一切法无我，却没有了悟发心平等、行持平等、以及总摄意义的无二菩提心之平等性，而是从片面的角度取舍佛法。 对于此理，经中也说：“意义虽一亦不迷，方便众多无艰难，依仗根器之锐利，密咒论典特超胜。” 就像这样，说波罗蜜多之宗派存在着一种迷惑的障碍。 其他经中也说：“所缘完全清净，友伴之威力与行境，具慧者之乘，普遍称为大中之大。” 就像这样，也说波罗蜜多之宗派存在着所缘不完全清净之处。 其他经中
English
It is also said. The so-called "oneness" refers to the fact that it is to explain the essence of the oral instructions of all Buddhas. The so-called "all dharmas are spontaneously accomplished as the Great Perfection from the beginning" refers to the nature of being enlightened from the beginning, without being modified or cultivated by the path and antidotes. The extremely secret samaya refers to the fact that this oral instruction is the realm of activity of the Buddhas. The arrangement of clouds refers to the fact that it is itself the mandala of the ornament of qualities. Among them, first, in order to explain the general meaning of the oral instruction, it is said, "Non-realization and wrong realization, partial realization, non-realization of correctness, the meaning of taming intention secret, and the secret of self-nature." Due to the difference in the height and lowness of the faculties, these meanings of each person's understanding are also the basis of the oral instruction for realizing the meaning without error. Therefore, it is called the general meaning of the oral instruction. Among them, non-realization due to non-examination refers to ordinary people and outsiders, because they do not examine the nature of the cause and effect of the Dharma. Wrong realization refers to the stubborn and the heretics, who have a wrong understanding of the nature of dependent arising of the Dharma, and are attached to the views of permanence and annihilation. Partial realization refers to the Shravakas and Pratyekabuddhas, because they have not realized the selflessness of all dharmas. Non-realization of correctness refers to the Mahayana Paramita school, although they want to realize the selflessness of all dharmas, they have not realized the equality of the mind of enlightenment, which is the equality of intention, the equality of practice, and the equality of the non-duality of the meaning of the collection, but from a one-sided point of view, they adopt and abandon the Dharma. Regarding this principle, it is also said in the scriptures: "Although the meaning is one, it is not confused, because there are many methods and no difficulties, relying on the sharpness of the faculties, the tantric treatises are particularly superior." Just like this, it is said that there is a one-sided obscuration of confusion in the Paramita school. It is also said in other scriptures: "The object of focus is completely pure, the power of friends and the place of practice, the vehicle of the wise is universally known as the great among the great." Just like this, it is also said that there is an impure object of focus in the Paramita school. Other scriptures
Chinese
而且，在道中是近道中的大近道，在方便中是不谬误的殊胜方便，在智慧中是殊胜的智慧。如是说，任何密咒之理，说是方便和智慧中的大中之大。因此，所谓未能如实证悟，是指从智慧和方便二者之门都有遮障之分。显然不是从一个支分之门所说。律是行续，如是身语所摄之行，以及行与非行之所行，以还灭之相为主要而得律之名。此续中，于彩绘之时，也说：当如律仪之仪轨而行。故行续于行中显现。意是瑜伽续，何以故？所谓阿毗意（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）即是思，是心之业。一心之思即是三摩地，因此在瑜伽续之时也说，于一切手印心生喜悦即是瑜伽。故意与瑜伽无别。秘密是摩诃瑜伽，身语意之秘密显示为形体，以及非以事物而观者，以及于耽著分大者之境非有，故是极秘密，如是说。以摩诃瑜伽之理总摄而言，以功用差别之故，本来自成大圆满而入于任运成就之义之理，亦有于任运而入之殊胜理者之行境中所说，故云：自性秘密之义者。现在为了指示口诀的来源，文字声诠名聚上，依凭的语句善能诠，内里隐藏意义出，开示金刚心间住。如是说，此中口诀的来源是金刚阿阇黎，彼亦依凭文字、名、句之聚，于彼而住之义开示且出，如是连缀。如是此处开示且出口诀的作者是具有心之口诀的金刚阿阇黎。作者是
Chinese
是文字、名称和词语的集合。 其来源也是这些的本体，即经典的集合。 所要发出和显示的意义是隐藏和遮蔽。对此，从前面所显示的总义中概括来说，那些本质上难以理解的意义是隐藏的秘密。那些不能在平常的经验领域中显示和宣扬的意义是遮蔽的秘密。 总之，依靠文字、名称和词语，经典的意义应由上师显示和发出。 对此，文字是名称的组成部分，最终是短音“阿”等。发声时，所有的文字都被“阿”的显现所遍及，因此，“阿”和“嘎”等文字构成了名称。 名称的字母组合在一起，仅能象征诸法意义的本质，并引导至此，如柱子和瓶子等。 这些词语组合在一起，能表达诸法的差别，使之清晰且有意义，如“金瓶”等。 “从……之中”的意思是，从这些聚集的本体，即经典的集合之中。 有些论师说：上师心中隐藏和遮蔽的，以及文字本身隐藏和遮蔽的，这两者之间，能使彼此隐藏之物显现的作者是金刚上师。 此外，《声明论》中说：从文字中发出名称，从名称中取出词语，从而显示词语的意义。 因此，似乎更应以前者为准。 现在显示口诀自身的体性，首先是口诀的简要说明： 具有坛城的坛城，以坛城来观修坛城。坛城从坛城中生起，心之坛城是殊胜的坛城。秘密明点是坛城之界。 这些经典中也说：莲花生大师所著的大圆满任运成就的口诀，被称为《口诀观鬘》。
English
It is a collection of letters, names, and words. Its source is also the essence of these, the collection of scriptures. The meaning to be uttered and shown is concealment and obscuration. Regarding this, summarizing from the general meaning shown above, those meanings that are difficult to understand by their nature are the secret of concealment. Those meanings that cannot be shown and proclaimed in the ordinary realm of experience are the secret of obscuration. In short, relying on letters, names, and words, the meaning of the scriptures should be shown and uttered by the lama. Regarding this, a letter is the ultimate part of forming names, such as the short "A," and so on. When pronounced, all letters are pervaded by the manifestation of "A," thus, letters such as "A" and "Ka" form names. The letters of a name, when combined, only symbolize the essence of the meaning of phenomena and lead to it, such as a pillar and a vase, and so on. These words, when combined, express the distinctions of phenomena, making them clear and meaningful, such as "a golden vase," and so on. The meaning of "from within" is from within the essence of these gatherings, the collection of scriptures. Some teachers say: What is concealed and obscured in the teacher's mind, and what is concealed and obscured in the letters themselves, between these two, the agent who makes manifest what is concealed by each other is the Vajra Master. Furthermore, in the treatise on grammar, it is said: From letters, names are produced; from names, words are extracted; thereby, the meanings of words are shown. Therefore, it seems more reasonable to follow the former. Now, the nature of the instruction itself is shown, and first, a brief explanation of the instruction: The mandala endowed with a mandala, meditate on the mandala with the mandala. The mandala arises from the mandala, the mandala of the mind is the supreme mandala. The secret bindu is the sphere of the mandala. It is also said in these scriptures: The Great Perfection Spontaneous Fulfillment instruction composed by the master Padmasambhava is known as the "Garland of Views on Instructions."