Chinese
教导证悟那之显现。从能取所取戏论中解脱，以分别念之索各自执持。如是，教导清净错乱之显现。诸地之差别安立亦是，于秘密藏中趋行之路。如是，教导行持道之显现。智慧稀有极广大之，不变之义未曾宣说。如是，教导获得果之显现。交付者：于一切如来，无有胜于此之秘密。寂灭增益与诽谤之，秘密藏即是彼。彼性从决定之界中取出。如是，为了兴盛广大而交付于集结者。一切如来之，手印大秘密藏心要此，证悟之后凡是宣说者，彼即是我亦圆满了权能。彼是必定被授记，子乃从心中所生。安住于地胜明咒持。如是，为了不灭而交付于具法眼之补特伽罗。《广大五十颂》中云：我的心之精要此，于十方一切散布，以及交付于彼之陀罗尼，如意宝藏财富是教言之处。如是。为了广大加持而交付于母神与空行母。此之最后章节宣说之。对于下根者以一字一义之方式宣说者，于《意集经》中云：于何者观视与开启门，集聚与财富与引导，缘与他境执持之语，无造作之镜子连接处诸，与十镜相合，词义如是结合。如是，于引导之十种宣说方式中，自性观视之语如鹏鸟翱翔于虚空般宣说。分别之语如虎之跳跃。总义集聚之语如大狮子之跳跃。关联结合之语如野鸭之行。自缘寻觅之语如乌龟之慢行。隐义口诀之语如耳孩攀岩。驱逐障碍之语如老鹰抓肉。量之经论之语如时节之龙鸣。譬喻之语如明镜离垢。交错连接收摄之语如狮子幼崽练习技艺般宣说。第一者：鹏鸟翱翔于虚空之时，眼睛不会向上
English
Instructed to realize the appearances of "na". From the elaboration of grasping and being grasped, freed, with the snare of discrimination, each is held. Thus, instructed to purify the appearances of delusion. Also, the distinct arrangement of the grounds is, the path to go to the secret essence. Thus, instructed to traverse the appearances of the path. The unchanging meaning of the wondrous and vast wisdom, was not fully spoken. Thus, instructed to attain the appearances of the fruit. Entrusting: To all the Tathagatas, there is no secret greater than this. The secret essence that pacifies exaggeration and slander, that alone it is. That nature is extracted from the realm of certainty. Thus, in order to flourish and expand, it is entrusted to the compiler. This great secret essence of the mudra of all the Tathagatas, whoever, having realized it, speaks of it, that is me, and the power is also complete. That is certainly prophesied, the son is born from the heart. Abiding in the supreme ground, the holder of awareness. Thus, in order to not perish, it is entrusted to the person with the eye of Dharma. From the "Fifty Verses of Expansion": This essence of my heart, spreading in all ten directions, and entrusting it to that dharani, the wish-fulfilling treasure of wealth is the place of the teachings. Thus it is. In order to greatly empower, it is entrusted to the mothers and dakinis. The last chapter of this itself teaches. For those of lesser faculties, explaining through one letter and one meaning, in the "Collected Intentions Sutra" it says: To whom to look and open the door, gathering and wealth and guiding, the words of condition and other objects of grasping, the unmade mirror connecting places, combining with the ten mirrors, the meaning of the words is thus combined. Thus, among the ten ways of explaining the guiding words, the words of seeing the nature are explained like a garuda soaring in the sky. The words of distinguishing are like the leap of a tiger. The words of gathering the general meaning are like the leap of a great lion. The words of connecting the relationship are like the gait of a wild goose. The words of seeking one's own condition are like the slow gait of a turtle. The words of hidden meaning and oral instructions are like a young ear climbing a rock. The words of cutting off and dispelling obstacles are like a hawk pouncing on its prey. The words of valid scriptures are like the thunder of the season. The words of metaphor are like a clear mirror free from dirt. The words of intersecting connection and collection are explained like a lion cub practicing skills. The first: When a garuda soars in the sky, the eyes do not look up
Chinese
觀如鳥無振翅力，不懼深淵與懸崖，如鳥行無跡。以自性觀之語，將一切乘置於掌握之中。無行路之功，不懼輪迴與寂靜，無有以能見與所見為心之對境之分別念。觀之開示，由第三品、第四品、第五品、第六品、第八品、第十一品、第十二品、第十三品、第十八品、第十九品、第二十品、第二十二品等宣說。 第二，如母虎跳躍之時，將行進之處切割成段而跳躍，如是以分別之語，將詞與義之目標各自劃分，清晰地顯示命名。 第三，如雄獅跳躍之時，一次跳躍即涵蓋多個地點，如是以總攝要義之語，將詞與義之多種名相亦攝為一義之本質。 由第一品、第三品、第四品、第六品等宣說。 第四，如天鵝行走之時，後足覆蓋前足之足跡般行進，如是以連接關聯之語，使詞句關聯與意義闡釋不間斷地連接闡釋。 第五，如烏龜行走之時，以不顯著之動作，藉由力量而行進，且不遺漏空隙地以足跡遍布，如是以自因條件之語，不遺漏空洞之語句，而使詞義相互溝通。 如是，切割地點、連接關聯、增添語句等三者，稱為三種通用方式，應知其適用於一切經論之首尾。 第六，如山羊攀登懸崖之時，甫出生即如岩石鏡面般嬉戲而行，如是，雖不適合其他有情，然適合山羊自身，以隱含深意之口訣語，以隱藏方式顯示深奧之道，此不適合瑜伽續以下之法，然適合修持無上瑜伽續者。此等由何者宣說？由第四品、第五品、第九品、第十品、第十一品、第十二品、第十三品、第十八品、第二十品等依據。第七，如老鷹俯衝獵物之時，凡是
English
Like a bird without the effort of flapping its wings, unafraid of deep ravines and cliffs, like a bird's path without a trace. With words of viewing the self-nature, it brings all vehicles under its control. Without the effort of traversing a path, unafraid of existence and peace, without the conceptualization of making the object of seeing and the seer the object of the mind. The teaching on viewing is shown by the third, fourth, fifth, sixth, eighth, eleventh, twelfth, thirteenth, eighteenth, nineteenth, twentieth, and twenty-second chapters. Secondly, like a tigress leaping, cutting the places to be traversed into segments and leaping, similarly, with words of differentiation, it separates the targets of words and meanings, clearly showing the naming. Thirdly, like a great lion leaping, with many places contained within one leap, similarly, with words that gather the general meaning, it gathers many aspects of words and meanings into one essence of meaning. It is shown by the first, third, fourth, and sixth chapters. Fourthly, like a swan walking, with the hind feet covering the traces of the forefeet, similarly, with words that connect the relationship, it connects and explains without interruption of word connections and meaning explanations. Fifthly, like a turtle walking, moving powerfully without visible movement, and covering the ground without leaving gaps, similarly, with words of self-cause conditions, it communicates word and meaning without leaving empty syllables. Thus, cutting the ground, connecting the relationship, and adding syllables are called the three general ways, and it should be known that they apply to all the beginning and end of the texts. Sixthly, like a young goat climbing a cliff, playing and walking on the rock face like a mirror as soon as it is born, similarly, although it is not suitable for other beings, it is suitable for the goat itself. With words of hidden meaning and secret instructions, the profound path is shown in a hidden way, which is not suitable for the yoga tantras below, but is suitable for those who practice the highest yoga tantra. Which of these show it? It relies on the fourth, fifth, ninth, tenth, eleventh, twelfth, thirteenth, eighteenth, and twentieth chapters. Seventh, like an eagle swooping down on its prey, whatever
Chinese
就像挤压芝麻以提取其精华一样，通过消除障碍的语句来实现宗派的意义。这些由哪些章节显示呢？第一章、第二章、第九章、第十二章、第十五章、第十九章显示了这些。第八个比喻是，就像春天雷声响起，人们说从今天开始区分夏季和冬季一样，通过依赖可靠的教令和预言来消除对意义的怀疑。这些由哪些章节显示呢？第七章、第八章、第十一章、第十二章、第十三章显示了这些。第九个比喻是，就像在镜子里能识别面容的优缺点一样，通过共同和非共同的例子来确定非常隐蔽的意义。这些由哪些章节显示呢？第四章、第五章、第六章、第七章、第八章、第九章、第十四章、第二十章显示了这些。第十个比喻是，就像狮子幼崽在练习技能时，交叉跳跃并笔直前进一样，通过交叉连接和收集的语句来避免意义的混乱。改变顺序，改变词语的排列，改变字母的位置，不拘泥于字面意思，不局限于共同的意义，从而正确无误地展示了密续的意义。这些由哪些章节显示呢？第一章、第四章、第五章、第九章、第十章、第十一章、第十二章、第二十章显示了这些。第三个总义是，将果位善逝的显现与获得果位的方式结合起来解释。在《广大之愿》第七品中说：“殊胜身金刚光芒，相应的智慧自显现。”因此，最终的果位是身和智慧的坛城中的自显现。这又分为四个方面：必要性是圆满完成自他的所有事业。定义是成熟或达到最终状态。本体分为两种：不混合差别的本体和无别任运成就的本体。第一种，正如本书第十四章所说：“身语意之圆满广大，功德事业一切圆满。”第二种，“远离一和多，无边无中即是真如。”意义的要点有两个。
English
Just as squeezing sesame seeds extracts their essence, the meaning of the doctrine is realized through words that dispel obstacles. Which chapters demonstrate these? Chapters 1, 2, 9, 12, 15, and 19 demonstrate these. The eighth analogy is that just as when the sound of thunder arises in spring, people say that from today onwards summer and winter are distinguished, similarly, relying on authoritative teachings and prophecies, doubts about the meaning are dispelled. Which chapters demonstrate these? Chapters 7, 8, 11, 12, and 13 demonstrate these. The ninth analogy is that just as one recognizes the flaws and virtues of one's face in a mirror, similarly, very obscure meanings are ascertained through common and uncommon examples. Which chapters demonstrate these? Chapters 4, 5, 6, 7, 8, 9, 14, and 20 demonstrate these. The tenth analogy is that just as lion cubs, when practicing their skills, leap across and go straight, similarly, through words of interwoven connections and collections, the confusion of meaning is avoided. The order is changed, the arrangement of words is altered, the position of letters is shifted, not adhering to the literal meaning, not limited to common meanings, thereby correctly and without error demonstrating the meaning of the tantra. Which chapters demonstrate these? Chapters 1, 4, 5, 9, 10, 11, 12, and 20 demonstrate these. The third general topic is explaining the appearance of the Fruition Sugata in conjunction with how the Fruition is attained. In the seventh chapter of the Extensive Aspiration, it says, "Supreme Body Vajra radiance, corresponding wisdom self-manifest." Therefore, the ultimate Fruition is the self-manifestation in the mandala of Body and Wisdom. This is further divided into four aspects: The necessity is to completely accomplish all activities for oneself and others. The definition is that of ripening or reaching the final state. The essence is twofold: the essence of unmixed distinctions and the essence of indivisible spontaneous accomplishment. The first, as stated in the fourteenth chapter of this very text: "The great perfection of Body, Speech, and Mind, qualities and activities are all completely perfect." The second, "Free from one and many, without beginning or middle, is suchness." The essential points of the meaning are two.
Chinese
因此，共同乘的果位三身，就是这本（书）第六品中，从“法身无量”到“不可思议”之间。殊胜乘的果位是五身，从“无生无死”到“一切皆是大圆满”之间。获得如此果位的方式是，第九品中说：“稀有神变奇妙法，非从他处有而来，依于方便之智慧，于如是之状态中生。”总之，一般而言，身语意功德事业不可思议而利益众生，特别是以秘密教法此续部而利益众生，这两种方式有三种：想要以有依之物来成办利益，比如婆罗门修供养塔；想要以无依之物来成办利益，比如仙人修诅咒；想要以自性实相来成办利益，比如如意宝珠。这三种方式中，第一种方式是，比如，成就了本尊咒的婆罗门，修了一个珍宝塔并放置好，即使婆罗门自己去世了，他的后代的所有愿望，珍宝塔都能满足。同样，菩萨的伟大行持圆满了二资粮，并在无所缘的法界中圆寂，二资粮圆满的果报，身和智慧能利益所化众生。印度有狮子贤论师，藏地有象雄谢饶喇嘛等，都是如此主张。第二种方式是，比如，成就了诅咒的仙人，修了诅咒并放置好，即使仙人自己去世了，在其他显现中，他的诅咒也会如实发生。同样，菩萨在行持菩萨行的时候，以发广大愿的威力，在所化众生的显现中，如来身语意的事业，对所化众生应该如何调伏就如何示现。菩萨现证圆满成佛的时候，由于对境和有境的所取能取习气，被金刚喻定的等持所摧毁，觉性中断的缘故，智慧的
English
Thus, the result of the common vehicle, the three kayas, is from the sixth chapter of this (book), from "Dharmakaya immeasurable" to "inconceivable." The result of the supreme vehicle is the five kayas, from "no birth and no death" to "everything is Dzogchen." The way to obtain such a result is, as stated in the ninth chapter: "Wonderful miraculous and amazing Dharma, it does not come from elsewhere, but relies on the wisdom of means, and arises in such a state." In short, in general, the body, speech, mind, qualities, and activities are inconceivable and benefit sentient beings, and in particular, the secret teachings of this tantra benefit sentient beings. These two ways occur in three ways: wanting to accomplish benefits with dependent objects, such as Brahmins practicing offering stupas; wanting to accomplish benefits with independent objects, such as sages practicing curses; wanting to accomplish benefits with the nature of reality, such as wish-fulfilling jewels. Among these three ways, the first way is, for example, a Brahmin who has accomplished the mantra of the deity, constructs a precious stupa and places it. Even if the Brahmin himself passes away, all the wishes of his descendants will be fulfilled by the precious stupa. Similarly, the great conduct of the Bodhisattva completes the two accumulations, and passes away in the realm of non-objectification. The result of the completion of the two accumulations, body and wisdom, can benefit the disciples. In India, there is the teacher Simhabhadra, and in Tibet, there is Zhang Zhung Sherab Lama, and so on, who hold this view. The second way is, for example, a sage who has accomplished a curse, practices the curse and places it. Even if the sage himself passes away, in other appearances, his curse will happen as it is. Similarly, when the Bodhisattva practices the Bodhisattva conduct, by the power of making great aspirations, in the appearance of the disciples, the activities of the body, speech, and mind of the Tathagata, will appear as they should be tamed. When the Bodhisattva realizes perfect enlightenment, because the habits of the object and the subject are destroyed by the vajra-like samadhi, the continuity of awareness is interrupted, and therefore the wisdom of