English
It means to harm. Self-enlightened Buddhas are divided into three types: those who practice in large groups, those who practice in small groups, and those who are like rhinoceroses. Their view is that they realize the absence of self in persons and the absence of inherent existence in external objects, which is half and two parts. At the end of existence, they attain their own enlightenment without directly relying on a guru, but by realizing the self-arising nature of dependent origination, they are liberated. They do not speak the Dharma through symbolic teachings. Not fully realizing the meaning of the true nature is the causal vehicle, which believes that sentient beings accumulate the two accumulations as the cause, and the result is that Buddhahood will be attained after countless eons. It is divided into Madhyamaka and Cittamatra. Among them, they accept that external appearances are mind, and that mind itself is self-awareness, without the duality of subject and object, and they consider it to be true or false in the ultimate sense, which is the duality of true and false. As it says in the Madhyamaka Avalokiteshvara Practice: "Those who accept that the various phenomena that appear are their own minds, and that the mind itself is the self-aware wisdom of each individual, without the duality of subject and object, true or false in the ultimate sense, should refute these two aspects." Madhyamaka is also divided into two. Svatantrika believes that the various appearances are established as illusory in conventional truth, and in ultimate truth, they believe that it has no established self-nature, like space. Prasangika Madhyamaka believes that because it is without self-nature at all times, like the eight similes of illusion, that which appears is free from all extremes of elaboration, so it is not established anywhere, and it is considered to be beyond the defilements of the four extremes. All of these determine the view as the nature of emptiness, and thus abandon non-virtue and practice virtue on the path, and promise that the result will be achieved later. However, when measured by the higher vehicle, although they believe that they realize that all phenomena are selfless and equal, they do not see the meaning of all phenomena being equal in being enlightened from the beginning, and they do not realize that karma and afflictions themselves arise as wisdom, so there is no nature of acceptance and rejection, and because the means are few and difficult, the result is achieved after a long time, so it is called not realizing the truth. Some believe that although wisdom is not different, it is superior in means.
Chinese
这是混合的。因为方便殊胜且高于其他，所以由方便所产生的智慧也殊胜。一切法都安住于坛城中，以及认为现在的这个心，不需改变就能成佛的智慧，在波罗蜜多乘中怎么会有呢？因此，方便和智慧两者都殊胜。《三类灯》中说：即使意义相同也不迷惑，方便多且没有困难，以及依仗敏锐的根器，密咒乘特别殊胜。因此，据说对波罗蜜多乘的道理有迷惑的障碍。此外，在三种乘的分类中也说：凭借目标的完全清净，友伴的力量和行为，有智慧者的乘，被宣扬为伟大的伟大。以及《方便网》中也说：秘密真言的伟大道理非常奇妙，是道路中最快的道路，是方便中最正确的殊胜，是智慧中特别的智慧。以洁净和苦行为主，调伏身语意的恶行是事行部。分类有三种：仅仅依靠发心来修持本尊，仅仅依靠苦行和斋戒来修持本尊，以及仅仅依靠明咒和随许来修持本尊。在吉祥的星宿和时辰开始修持，并使开始和结束都得到解脱。其意是瑜伽部。从阿毗布拉雅的声音中进入心的意念，主要依靠心专注一境的禅定来修持本尊。没有得到灌顶就没有修持本尊的规矩。清晰地显示身语意的秘密是摩诃瑜伽部。对于执着于事物的有情，因为不是为下乘所宣说的，所以是秘密的。分类有：主要宣说生起次第的父续，主要宣说圆满次第的母续，以及主要宣说双运的无二续。本来任运成就的自性，秘密的意义非常奇妙，是大圆满，是心和智慧显现自性的幻化大
English
This is a mixture. Because the means are superior and higher than others, the wisdom produced by the means is also superior. How could the wisdom that all dharmas abide in the mandala, and that this very mind can achieve Buddhahood without change, be found in the Paramita Vehicle? Therefore, both means and wisdom are superior. As it says in the "Lamp for the Three Categories": Even if the meaning is the same, there is no confusion, there are many means and no difficulties, and by relying on sharp faculties, the Mantra Vehicle is particularly superior. Therefore, it is said that there is an obscuration of confusion regarding the principles of the Paramita Vehicle. Furthermore, in the classification of the three vehicles, it is also said: Through the complete purity of the object, the power of friends, and conduct, the vehicle of the wise is proclaimed as the great of the great. And in the "Net of Means," it also says: The great principle of secret mantra is extremely wonderful, it is the quickest path among paths, it is the most correct and supreme among means, it is the most special wisdom among wisdoms. Disciplining the misdeeds of body, speech, and mind by prioritizing cleanliness and asceticism is the Action Tantra. There are three divisions: relying solely on generating bodhicitta to practice the deity, relying solely on asceticism and fasting to practice the deity, and relying solely on mantra and permission to practice the deity. One begins practice during auspicious constellations and times, and causes both the beginning and the end to be liberated. The intention is the Yoga Tantra. From the sound of Apibraya, one enters the intention of the mind, and one practices the deity mainly through single-pointed concentration. There is no tradition of practicing the deity without having received empowerment. Clearly showing the secrets of body, speech, and mind is the Mahayoga Tantra. Because it is not to be taught to those with minds attached to phenomena, it is secret. There are divisions: the Father Tantra, which mainly teaches the generation stage; the Mother Tantra, which mainly teaches the completion stage; and the Non-Dual Tantra, which mainly teaches union. The naturally accomplished nature from the beginning, the secret meaning of which is wonderfully amazing, is the Great Perfection, the great illusion that shows the self-appearance of mind and wisdom.
Chinese
那者，以本体、自性与方便差别而秘密。分而言之，即显示心与智慧无二无别的生圆双运之大圆满；以心为主而显示的心部、本来解脱之大圆满；以智慧为主而显示的明光法性之大圆满。如是，各乘之理乃是应证悟之义。第二，显示此义于何界中安住之理者，彼等乘之义安住于能诠之论典中，论典亦安住于零散之文字中，即以元音与辅音之音声，假立名言，如阿与玛不合而生起譬如以自身表示之名，众多名集合之总集，词句所依之词句，由此而成诗颂与广释，以及论典或各续部之身，各别之论典以此善妙表示各自所诠之义而安住。第三，何者无误显示此义者，如是之论典词句各自之中，安住各自所诠之义，特别是此自性秘密藏，于续部词句各自之中，隐藏诸法本初即已成佛等等，以自性难以证悟之义，且为使无缘者不解，不应于庸常之境宣说之甚深秘密，以表号等隐藏之自性。『阿哩嘎哩之手印。』如是等义显现者，乃是续之义无倒显示，安住于金刚阿阇黎之心，故应依止之。某些人说于密严刹土由普贤王如来宣说，而对庸常者由金刚阿阇黎宣说，此说似是而非，不相干联，从续部中取出意义，是说除了续的宣说者之外的另一个人，普贤王如来自己讲说听闻并取出意义怎么会合理呢？因此，这是没有理解意义的缘故。第二，详细解说自性大圆满之义分三：宣说心要深义之真实义，此较其他殊胜之理，于何者宣说之法器。第一分三：略说，广说，义之归纳。
English
That is, it is secret through the essence, nature, and skillful means differences. Divided, it is the Great Perfection of generation and completion, the union that shows the inseparability of mind and wisdom; the Great Perfection of the Mind Series, the original liberation, which mainly shows the mind; the Great Perfection of the Clear Light Dharmata, which mainly shows wisdom. Thus, the principles of each vehicle are the meaning to be realized. Second, showing how that meaning abides in what realm is that the meanings of those vehicles abide in the expressive texts. The texts also abide within the individual letters. The sounds of vowels and consonants are labeled with terms, and names arise from the non-combination of A and Ma, like representing oneself as a mother. Words rely on the general collection of many names, and words form shlokas and elaborations, as well as the bodies of treatises or individual tantra sections. Each individual text perfectly represents its own meaning to be expressed and abides. Third, what unerringly shows that meaning is that the meaning to be expressed abides within each such text and word. In particular, this Essence of Secret Nature hides within each tantric word the meanings that are difficult to realize by nature, such as all phenomena being enlightened from the beginning. In order to prevent those without fortune from understanding the profound secrets that should not be proclaimed in ordinary experience, it is hidden by symbols and so on. 'By the mudra of Ali Kali.' Revealing meanings such as these is the non-inverted teaching of the meaning of the tantra, which abides in the mind of the Vajra Master, so one should rely on that. Some say that Kuntuzangpo reveals it in Akanishta, while the Vajra Master reveals it to ordinary people, which seems correct but is unrelated. Taking the meaning from within this tantra is to indicate someone other than the speaker of the tantra. How could it be reasonable for Kuntuzangpo himself to teach, listen, and take out the meaning? Therefore, it is because the meaning is not understood. Second, there are three parts to explaining the meaning of the Great Perfection of Naturalness in detail: Showing the actual meaning of the profound essence. How it is superior to others. Showing the vessel to whom it is taught. The first has three parts: brief explanation, detailed explanation, and collection of the meaning.
Chinese
首先分三部分。生起次第是指，五蕴、十二处、十八界所包含的轮回和涅槃的一切法，本来就在身语意的坛城中成佛，自性清净。不是指后来通过道来成就先前没有成佛的佛，而是指本来就存在于一切众生之中的，是自性具有的、自然成就的坛城。如此证悟之后，以三摩地的坛城，将本来就有的坛城，显明并观修成是“存在”的坛城。虽然一切法的自性是如此，但仅仅是“存在”也无济于事。虽然基础是如此，但必须通过道来成就。如同金银矿石中存在金银，但不经过熔炼就不会显现；又如海螺本来是白色的，但在未清除痰病之前会显现为黄色，所以必须清除痰病一样。第二，圆满次第是指，乐空无二分别的坛城，是从显现为分别念和烦恼的、以方便摄持的坛城中产生的。由于其不舍弃而于自性清净，所以称为意坛城，是所有坛城中最殊胜的。第三，无二光明次第是指，在心间法轮等处，本来自然成就、安住于身和智慧自性的，是奇妙的秘密明点。如果因上师口诀的缘起而修持，则身语意不灭的庄严轮坛城的一切都会从中产生。这种方式在此续中非常隐秘，所以似乎没有被以前的大多数幻术师所领悟。第二，广说分三：外生起次第、内圆满次第、秘密光明次第。第一部分分二：以见解确定，外显现为五大的影像，是无而显现的法性，自性清净的实相，般若波罗蜜多，空性显现为色，即从本初就无自性的自性，安住于法性的游舞或母体中。
English
Firstly, there are three parts. The generation stage refers to all phenomena of samsara and nirvana, encompassed by the five aggregates, twelve sources, and eighteen elements, which are primordially enlightened within the mandala of body, speech, and mind, being naturally pure. It is not like later achieving Buddhahood through the path, for those who were not previously Buddhas, but rather, it is that which inherently abides in all beings, being the nature of the spontaneously accomplished mandala, endowed with its own inherent qualities. Having realized this, one should clarify and meditate on the mandala that is primordially existent with the mandala of samadhi, making it clear as the mandala of 'being'. Although the nature of all phenomena is such, merely 'being' is of no benefit. Although the basis is such, it must be accomplished through the path. Just as gold and silver exist in gold and silver ore, but remain unseen unless smelted; and just as a conch shell is white but appears yellow until phlegm is cleared, so phlegm must be cleared. Secondly, the perfection stage refers to the mandala of bliss and clarity, non-dual and non-conceptual, arising from the mandala of skillful means, which appears as conceptual thoughts and afflictions. Because it is the nature of purity in its own place without abandonment, it is called the mind mandala, which is supreme among all mandalas. Thirdly, the stage of non-dual luminosity refers to the wondrous secret bindu, which is primordially spontaneously accomplished and abides as the nature of body and wisdom in the heart chakra and so forth. If practiced through the condition of the guru's instructions, it is the source from which all the inexhaustible mandalas of the adornment wheel of body, speech, and mind arise. This method is extremely concealed and hidden in this tantra, so it seems that it has not been realized by most of the previous illusionists. Secondly, the extensive explanation has three parts: the outer generation stage, the inner perfection stage, and the secret luminosity stage. The first part has two aspects: determining through view, the images that appear externally as the five elements are the nature of phenomena that appear without being, the reality of self-nature purity, the Prajnaparamita, emptiness appearing as form, that is, the nature of being without essence from the beginning, abiding in the play or matrix of the nature of phenomena.