Chinese
那些不舍弃誓言，如教奉行的特征是：首先，被称为进入之行；然后，通过念诵和修持之门，成就共同和殊胜悉地的方便，被称为修持之行；最后，获得无论大小悉地的特征，将自己和他人的圆满用于修行，这被认为是成就之行。在此阐述大圆满任运自成窍诀之际，没有什么是不可以做的，因为已经阐明了自性任运自成。如何理解呢？一切法本初即是佛，进入自生大智慧任运圆满的坛城，首先从殊胜善知识处听闻任运自成窍诀之教，这如同睁开眼睛展示坛城。然后，以思慧了悟此等意义，这如同见到坛城，了解本尊的特征、坛城和秘密真言的特征。然后，以修慧了悟并使之熟练，这如同本尊加持并灌顶。通过熟练的力量而显现，这如同通过念诵和修持之门获得悉地。因此，这种方式是进入任运自成坛城的方法，因为没有获得的法不可能被获得，所以没有额外的灌顶可以接受。由于没有必要区分可为和不可为，所以没有必要额外守护进入和退出的特征誓言。即使心念动摇，也因为了知没有从大平等之义中动摇，所以没有必要额外修习寂止的特征三摩地。由于三门的行为没有禁锢和不禁锢，所以没有必要额外寻求修行。因此，这三种智慧也不是以未得之法而获得的方式，而是为了了知本初即是的法，使之熟练，并仅仅成为空性。了知和不了知，以及成为空性和未成为空性之间，也没有自性的差别。因此，阐释这些的导师和窍诀，即使是大圆满的经典，也仅仅说是暂时接受而已。
English
The characteristics of those who do not abandon their vows and act according to the teachings are: first, it is said to be the conduct of entering; then, the means of accomplishing common and supreme siddhis through the door of recitation and practice is said to be the conduct of practice; finally, the characteristic of obtaining whatever great or small siddhi is, using the perfections of oneself and others in practice, is shown to be the conduct of accomplishment. In this context of explaining the spontaneously accomplished instructions of the Great Perfection, there is nothing that cannot be done, because the spontaneously accomplished nature has been shown. How is it? All dharmas are primordially enlightened, entering into the mandala of the spontaneously perfect great self-arisen wisdom. First, hearing the text of the spontaneously accomplished instructions from a noble and virtuous friend is like opening the eyes and showing the mandala. Then, understanding the meaning of such through the wisdom of thought is like seeing the mandala and knowing the characteristics of the deity, the mandala, and the secret mantras. Then, understanding and becoming familiar with it through the wisdom of meditation is like being blessed and empowered by the deity. Becoming manifest through the power of familiarity is like obtaining siddhi through the door of recitation and practice. Therefore, this way is the method of entering the spontaneously accomplished mandala, and because it is impossible to obtain what has not been obtained, there is no additional empowerment to receive. Since there is no distinction between what should be done and what should not be done, there is no need to additionally protect the characteristics of entering and withdrawing vows. Even if the mind wavers, because it is known that it does not waver from the meaning of great equality, there is no need to additionally train in the samadhi of the characteristic of calm abiding. Since there is no restriction or non-restriction on the actions of the three doors, there is no need to additionally seek practice. Therefore, these three kinds of wisdom are not a way of obtaining what has not been obtained, but only to know the dharma that is primordially present, to become familiar with it, and to merely become emptiness. There is no difference in nature between knowing and not knowing, and similarly, between becoming emptiness and not becoming emptiness. Therefore, the teachers and instructions that explain these, even the texts of the Great Perfection, are said to be only temporarily accepted.
Chinese
其他的戒律没有禁止，也没有非要不可的，这样说了。总的来说，进入任运成就坛城的方式，是圣者们的行境。然而，这部论典中，连顺世外道也卡夏的行为也没有禁止，更何况大乘方便的行为呢？因此，对此门有信心并进入的人们，也应该如理地接受和守护经部总的规矩中所说的灌顶和誓言。对总的规矩有信心的人们，也应该如任运成就诀窍之论中所说的那样，完全舍弃对不清净显现的执着，以及对清净显现的相的执着。现在为了显示对此义有信心的功德，说了“任何对此有信心的人”等。对此有信心，将被认为是所有佛陀的近亲之子。这样解释。所谓近亲之子，例如转轮王的儿子，是王妃所生，仅仅是儿子，因为不具备（转轮王）的相，所以不是近亲之子。具有将要成为转轮王的相的人，才被认为是近亲之子。同样，声闻们仅仅从智慧方面产生，所以不是被认为是近亲之子的对象。菩萨和不擅长方便的持明者们，虽然从方便和智慧两方面产生，但不是与佛陀的意旨相合而产生，所以也不是被认为是近亲之子的对象。擅长与诸佛的殊胜意旨相合的方便的人们，才是被认为是近亲之子的对象。这样解释。所谓“于劫如尘数刹土”等，以前的一些论师说，很难获得秘密的诀窍。有些人说，这个诀窍是所有乘的果，也是道的顶峰，因此是宣说果乘。总的来说，如果与论典本身结合起来，那么被称为所有乘的果的功德之法，佛陀也将所有地的法都安置于此境地。
English
Other precepts are neither prohibited, nor are they said to be indispensable. In general, the way to enter the spontaneously accomplished mandala is the realm of activity for holy beings. However, in this very text, even the conduct of the Lokayata Yakasha is not prohibited, so why would the conduct of the Great Vehicle's skillful means be prohibited? Therefore, those who have faith in this gate and enter it should also properly receive and uphold the empowerments and vows spoken of in the general conduct of the tantra class. Those who have faith in the general conduct should also, as it appears in the text of the spontaneously accomplished instructions, completely abandon attachment to impure appearances and attachment to the characteristics of pure appearances. Now, in order to show the qualities of having faith in this meaning, it is said, "Whoever has faith in this," and so on. Having faith in this will be considered the close son of all Buddhas. Thus it is explained. The so-called close son, for example, the son of a Chakravartin king is born from a queen, and is merely a son. Because he does not possess the marks (of a Chakravartin), he is not a close son. The one who possesses the marks of becoming a Chakravartin himself is considered a close son. Similarly, the Shravakas are born only from the aspect of wisdom, so they are not the object of being considered close sons. Bodhisattvas and Vidyadharas who are not skilled in skillful means, although born from both skillful means and wisdom, are not born in accordance with the intention of the Buddhas themselves, so they are not the object of being considered close sons. Those who are skilled in skillful means that are in accordance with the noble intention of the Buddhas are the object of being considered close sons. Thus it is explained. As for "For kalpas equal to the dust of fields," and so on, some previous teachers said that it is difficult to find the secret instructions. Some say that this instruction is also the fruit of all vehicles, and it is the supreme path, therefore it is the teaching of the Fruition Vehicle. In general, if it is combined with the text itself, then the qualities of the Dharma that are known as the fruit of all vehicles, the Buddhas also place all the Dharma of the earth in this state.
Chinese
道和路和果的法，没有自性差别，因为基即是道，果不比基更殊胜。这显示了一切佛的秘密口诀，是究竟的真实义。如果说，经过这么长的时间修习，最终才能获得这样的果，那么，密咒道如何才能变得便捷呢？这是与密咒之理初次相遇，并如理进入的人们，也会说需要修持这么长的时间。并不是说，通过其他乘的门径，修习这么长的时间之后，才能有缘与密咒士的地位相遇，在此之前没有与密咒之理相遇的缘分。也不是这样说的，因为无论从这里开始，经过多么长的时间积累善根，如果不能证悟这样的大平等之义，就不会成佛。因此，这也是一切乘的果，也是一切佛的道，此道即是果道，也是一切佛的究竟义口诀。现在为了显示受持口诀，说了“一切手印大殊胜”等。其中，一切佛的教令印记的殊胜手印就是此口诀，因此，这应该被具有三种智慧之眼的人们所受持。所谓受持，就是使之不衰退，即能够如理地向他人展示的人们。现在为了显示给予口诀的法器，以及给予非法器所产生的过失，说了“对具器且品行好的人宣说”等。其中，所谓给予的法器，就是如果有信心并且能够保守秘密，即使是不能够完全理解的人，也可以作为口诀的法器，应该逐渐平息粗暴的习性和傲慢，并宣说口诀。经文中提到的法器，是被称为殊胜法器。在名为口诀心要的章节中，所谓口诀，就是用乌波提舍（梵文天城体：उपदेश，梵文罗马拟音：upadeśa，汉语字面意思：教导）这个词来确定意义完全不颠倒。
English
The dharmas of ground, path, and fruit have no distinct nature, for the ground itself is made the path, and the fruit is not more excellent than the ground. This shows that the secret instruction of all Buddhas is the ultimate definitive meaning. If it is said that after practicing for such a long time, one will finally obtain such a fruit, then how can the mantra path become swift? This is not to say that even those who encounter the principle of mantra for the first time and enter it properly will say that it is necessary to practice for such a long time. It is not that after practicing for such a long time through the gateway of other vehicles, one will then have the fortune to encounter the state of a mantra practitioner, and before that, there is no fortune to encounter the principle of mantra. It is not said like that, because no matter how long one accumulates roots of virtue from here, one will not become a Buddha without realizing such a meaning of great equality. Therefore, this is also the fruit of all vehicles, and also the path of all Buddhas. This path itself is the fruit made into the path, and it is also the definitive meaning instruction of all Buddhas. Now, in order to show how to hold the instruction, it is said, "The great supreme mudra of all," and so on. Among them, the supreme mudra of the command seal of all Buddhas is this instruction, therefore, this should be held by those who possess the three eyes of wisdom. What is called holding is to make it not decline, that is, those who are able to properly show it to others. Now, in order to show the vessel for giving the instruction, and the faults of giving it to a non-vessel, it is said, "Explain to one who has a vessel and good conduct," and so on. Among them, what is called a vessel for giving is that even those who have faith and are able to keep secrets, even if they are not able to fully understand, can be suitable as a vessel for instruction, and coarse habits and pride should be gradually pacified, and the instruction should be explained. The vessels mentioned in the text are said to be supreme vessels. In the chapter called the Essence of Instruction, what is called instruction is that the meaning is determined completely without inversion by the term Upadesha (Sanskrit Devanagari: उपदेश, Sanskrit Romanization: upadeśa, Chinese literal meaning: teaching).
Chinese
是。另一方面，邬波是接近，提舍是教导，对于成办大义，教导接近的方便，称为窍诀。第十三章。现在，寂静大坛城的行持圆满后，显示在大坛城中唱起大喜之歌，也就是对身、语、意、功德、事业的每一门，都以具足身、语、意三功德的方式来显示。其中，普遍流传的是，显现是身，声音词句是语，了知是意，作为是功德，行作是事业。从功德的角度安立为身、语、意，是因为周遍于一切化身放射的是身，从无生中产生各种声音是语，那本身无二无别地聚集是意。身、语、意任何一个，安立在执持各自功德的部分上，是因为任何一个都不空缺其他功德，因此，对于主要的部分，其他都作为庄严的坛城而具足，这样宣说的。对此，嗡。十方四时圆满的。等等是对身的赞颂，对此，嗡，是指歌的支分全部圆满，对此，支分是指唱歌的善知识，歌的曲调，歌的词句，歌的庄严，以及加持歌的人们。对此，字母嗡与胜者的巨大坛城无有差别，因此是唱歌的善知识。同样，梵天以曲调引导，因此是歌的曲调。因为是显示重大意义的词句，所以是歌的词句。因为清楚地显示高低，所以是歌的庄严。如果以字母嗡引导，那么所有的歌和词句，也都会加持成为秘密真言的真实语，因此是加持歌。因此，也是以字母嗡开始的。对此，十方四时圆满的，是指总的方面。智慧坛城大明点，是指法身，也就是身的意。福德坛城身的集合，是指报身，因为是从福德成就而显现，并且显现为利益的基础，所以称为福德的身，也就是身
English
Yes. On the other hand, upa is near, and dhesha is teaching. For accomplishing great meaning, teaching the near means is called pith instruction. Chapter Thirteen. Now, after the actions of the great peaceful mandala are completed, it is shown that in the great mandala, a song of great joy is sung, that is, for each door of body, speech, mind, qualities, and activities, it is shown in a way that possesses the three qualities of body, speech, and mind. Among them, what is commonly known is that appearance is body, sound and words are speech, knowing is mind, acting is quality, and doing is activity. Establishing as body, speech, and mind from the perspective of qualities is because what pervades by radiating all emanations is body, speech is the various sounds that arise from the unborn, and mind is that which is gathered inseparably as one. Any of body, speech, or mind, is established on the part that holds its own qualities, because none are empty of other qualities. Therefore, for the main part, the others are said to be complete as an adornment mandala. To this, Om. Perfect in the ten directions and four times. And so on, is praise of the body. To this, Om, means that all the limbs of the song are complete. To this, the limbs are the knowledgeable one who sings the song, the melody of the song, the words of the song, the adornment of the song, and those who bless the song. To this, the letter Om is no different from the great mandala of the Victorious Ones, therefore it is the knowledgeable one who sings the song. Similarly, Brahma leads with melody, therefore it is the melody of the song. Because it is a word that shows great meaning, it is the words of the song. Because it clearly shows high and low, it is the adornment of the song. If guided by the letter Om, then all songs and words will also be blessed as the true speech of secret mantra, therefore it is the blessing of the song. Therefore, it is also counted with the letter Om. To this, perfect in the ten directions and four times, refers to the general aspect. Wisdom mandala, great bindu, refers to the Dharmakaya, which is the mind of the body. Merit mandala, collection of bodies, refers to the Sambhogakaya, because it appears as accomplished from merit and appears as the basis for benefiting, it is called the body of merit, which is the body.