Chinese
在“果位圆满成就”中，从“十方四时”到“圆满于ཀྵ”之间有四句。还有，从“开始是不错谬的道”到“ཨཱོྂ是全部毁灭”之间。那是通过解脱道、禅定和方便的差别，以果位四十二佛身圆满的方式成就自利。在“稀有”中，从“唉玛吙稀有真稀奇”到“说且示现”之间有四句。那是由于如此成就而稀有，并且还因为通过文字来显示真实意义等等，而不能成办意义。在“名相集合”中，从“一切唯名”到“安住于自性”之间有两句。那是说，一切法都是假立为名，或者用名相集合的词语来表示，但实际上并没有自性，这表示安住于文字自性的意义。在“四十二”中，从“啊自性显现种种”到“即是那确定”之间有四句。那是说，如此的能表文字种类确定为四十二，因为它们能生起所生之四十二佛。在“非造作自性”中，有“无实文字的”两句，还有，从“心之自性是文字”到“善能引摄”之间有六句。那是说，那些文字也是由因缘聚合而成的，并非由其他作者所造，它们是身语意无尽庄严轮的成就者。在“造作金刚坛城”中，从“形状和颜色”到“化现且示现”之间有两句。那是说，那些文字如同造作一般，以形状和颜色来嬉戏，能示现一切，因此能成办意义，并且它们本身没有自性，与自性无别，所以是金刚，那是自性坛城。在“施予誓言”中，从“以界于界”到“因此说”之间有两句。像那样，自性坛城是法界，为了用文字来显现它，所以说是语之誓言文字轮。在“不超越”等等中，“以文字轮的大集合”有两句。那是语的
English
In "Fruition of Accomplishment," there are four lines from "ten directions and four times" to "completion in ཀྵ." Also, from "The beginning is the unerring path" to "ཨཱོྂ is the destruction of all." That is, through the distinctions of the path of liberation, samadhi, and means, self-benefit is accomplished by maturing into the form of the forty-two victorious ones. In "Wonderful," there are four lines from "Emaho, wonderful, amazing" to "speaks and shows." That is because it is wonderful due to such accomplishment, and also because it shows the true meaning through letters, etc., and cannot accomplish meaning. In "Collection of Names," there are two lines from "All are mere names" to "abides in itself." That is to say, all dharmas are nominally established or represented by a collection of words composed of names, but in reality, they are not established by nature, which indicates the meaning of abiding in the nature of letters. In "Forty-Two," there are four lines from "Ah, the nature appears in various ways" to "that itself is certain." That is to say, the types of representative letters are certainly forty-two, because they generate the forty-two victorious ones to be generated. In "Uncompounded Nature," there are two lines of "unreal letters," and also, from "The nature of mind is letters" to "well attracts" there are six lines. That is to say, those letters are also produced by the aggregation of causes and conditions, not made by another maker, and they are the accomplisher of the inexhaustible wheel of adornment of body, speech, and mind. In "Compounded Vajra Mandala," there are two lines from "shape and color" to "emanates and shows." That is to say, those letters, like something compounded, play with shapes and colors, and can show everything, so they can accomplish meaning, and they themselves have no nature and are inseparable from nature, so they are vajra, that is the nature mandala. In "Giving the Vow," there are two lines from "with realm in realm" to "therefore speaks." Like that, the self-nature mandala is the dharma realm, and in order to manifest it with letters, it is said to be the wheel of the vow of speech letters. In "Does not Transcend," etc., "with the great collection of the wheel of letters" there are two lines. That is the speech of
Chinese
成就之因：此论述说，具备五法之一即可成就。何为五法？论中“导师”是指与导师自性无别的金刚上师。“供养”是指勤于以身语意三门难以取悦的各种方式来令其欢喜，由此完全清净自己的行为，如第三品所确定那样，如实通达法性的见解在自己的心中清晰显现。“誓言”与下文的“不毁坏”二者结合，如第十九品那样，此处的守护对象完全清净。“真言”是指四者，“手印”是指四者，精通观修生起本尊身之次第，并且精通这些仪轨事业之次第。“资具”是指修法时的资具，即食物和饮料、装饰和衣物、歌词声音、舞蹈嬉戏、阿黎嘎黎等，具备这些。又说：“誓言见解与三摩地，菩提心与慈悲心，以及殊胜五资具圆满。”认为这是五种道之资具。如是，如果通过具备这五种法来修持，则能成就所修之下的共同与殊胜二者。如果不具备这些法，则修持无意义，且会毁坏相续，因此宣说了成就之因及其利弊。这被说是仅仅是下面两种所修之物的因。除此之外，一般而言，成就无上菩提之因，有些人认为是四法，即：见解不堕于俗常，禅修体验不妄言，不舍弃秘密之门，不放弃菩提之面。另一些人认为是四法，即：不住于固定之处，行为上没有誓约，安于满足生活，不承担世俗事务。又，大逝者必须具备八法，即：以信心奠定基础，拉紧精进之弓，如守护誓言的边境之城般守护誓言，像对待朋友一样依赖寂静处，像毒药一样抛弃喧嚣，追求菩提之意义，像心脏一样持有口诀，视上师为本尊之神。
English
The cause of accomplishment: This treatise states that accomplishment is achieved by possessing one of the five dharmas. What are the five? In the text, "teacher" refers to the Vajra Master who is non-different from the nature of the teacher. "Offering" refers to diligently pleasing him through various means that are difficult to please with the three doors of body, speech, and mind, thereby completely purifying one's own conduct, and as determined in the third chapter, the view of truly understanding the nature of reality clearly appears in one's mind. "Vow" combined with "undamaged" below, as in the nineteenth chapter, the objects of protection here are completely pure. "Mantra" refers to the four, and "mudra" refers to the four, being proficient in meditating on the stages of generating the deity's body, and being skilled in the order of these ritual actions. "Equipment" refers to the equipment at the time of practice, namely food and drink, decorations and clothing, song lyrics and sounds, dance and play, Ali Kali, etc., possessing these. It is also said: "Vow, view, and samadhi, Bodhicitta and compassion, And the five excellent equipments are complete." It is thought that these are the five equipments of the path. Thus, if one practices by possessing these five dharmas, then both the common and supreme below what is to be practiced will be accomplished. If one does not possess these dharmas, then practice is meaningless and will destroy the continuum, therefore the cause of accomplishment and its advantages and disadvantages are explained. This is said to be the cause of only the two objects of practice below. Apart from that, in general, some consider the cause of achieving unsurpassed Bodhi to be four dharmas, namely: the view does not fall into the mundane, the experience of meditation is not falsely spoken, the secret door is not abandoned, and the face of Bodhi is not given up. Others consider it to be four dharmas, namely: not dwelling in a fixed place, not having vows in conduct, being content with living, and not undertaking worldly affairs. Also, the Great Gone One must possess eight dharmas, namely: establishing the foundation with faith, drawing the bow of diligence, protecting the vows like protecting the border city of vows, relying on solitary places like relying on friends, abandoning busyness like abandoning poison, pursuing the meaning of Bodhi, holding the instructions like holding the heart, and regarding the lama as the deity of the yidam.
Chinese
据说，有八种。此外，至尊者在《菩提心断肉》中说：最好像雪山狮子一样，不要从声音中显现形体；中等像岩石上的岩羊一样，即使停留也不与其他相遇；最下等像羊群中的小羊一样，在村庄里稍微修习即可。正如《宝鬘论》中所说：在边地的寂静处，妥善安顿，自己隐藏自己，像死去的野兽尸体一样，无执着地安住。正如《禅定六法》中所说：人多总是争斗，两人也会成为竞争对手，像少女的手镯一样，独自安住。正如《道次第》中所说：像狮子一样行走。据说就像这些所说的一样。那些为了对修习生起信心而宣讲的人也会广为宣说。关于决定的见解，有两种，其中的教诲是：瑜伽士福德浅薄，没有掌握秘密的教言和口诀，无论是有无等任何边都不应执着，因为他们不了解离边的意义。如果不了解这一点，执着于一方，就无法了解法界，因为法界是无执着且离边的。因此，应将“实有”与下文的“毁灭”结合起来，即内外宗派执着实有者，如第三品一样，通过理证确定为无执着而毁灭；将“实无”也与下文的“毁灭”结合起来，即内外宗派执着于无者，也因证悟无执着离边而毁灭。因此，应了解在任何边都不应执着的意义。这是教诲。关于应决定的真实见解是：在了解因时，依赖于渐次的智慧，将所说显现空性无别与三谛结合起来，依次确定不同的反体，即使是同一部论典，首先从空性的反体，胜义谛的角度如何确定呢？无有依赖的基础和产生的根本的心性自生智慧，从相的角度来说，既不是男，也不是女，也不是雌雄同体。无相如鸡蛋。
English
It is said that there are eight. Furthermore, the Great Lord says in "Severing Flesh of Bodhicitta": "The best is like a snow lion, do not show form from sound; the intermediate is like a rock-dwelling wild sheep, even if staying, do not meet with others; the lowest is like a small lamb in a flock, meditate a little in the village." As stated in the "Garland of Jewels": "In a remote hermitage at the edge, settle well, hide oneself, like a dead animal carcass, abide without attachment." As stated in the "Six Dharmas of Meditation": "Many always quarrel, even two become rivals, like a young girl's bracelets, abide alone." As stated in the "Lamrim": "Walking like a lion." It is said to be just as these are spoken. Those who explain for the purpose of generating faith in practice also elaborate. Regarding the view to be determined, there are two, of which the instruction is: Yogis with little merit, who have not grasped the secret teachings and instructions, should not fixate on any extreme, such as existence or non-existence, because they do not understand the meaning of being free from extremes. If they do not understand this and cling to one side, they will not understand the realm of Dharma, because the realm of Dharma is without fixation and free from extremes. Therefore, "substantial" should be combined with "destruction" below, meaning that those of internal and external tenets who view things as substantial are destroyed by establishing them as without fixation through reasoning, as in the third chapter; "non-substantial" should also be combined with "destruction" below, meaning that those of internal and external tenets who cling to non-existence are also destroyed by realizing non-fixation and freedom from extremes. Therefore, understand that one should not fixate on any extreme. This is the instruction. The actual view to be determined is: When understanding the cause, relying on gradual wisdom, combining the expression of appearance and emptiness as inseparable with the three truths, and sequentially determining the different reversals, even in a single text, how is the first reversal of emptiness determined from the perspective of ultimate truth? The mind itself, the self-arisen wisdom, which has no basis for reliance and no root for arising, is, from the aspect of characteristics, neither male, nor female, nor hermaphrodite. Without characteristics, like an egg.
Chinese
也不是儿子。也不是天和地狱等六道轮回的任何传承。也不是白色红色等任何颜色。也不是四方形圆形等任何形状。因为不是可以依赖的处所和作用的物质，所以也不是任何的自性。因此，从真如中是不造作的，从法界中是无生的。因为法界本身显现为智慧，所以是远离戏论而显现的智慧。这本身是通过方便的印契而成为自性，这是万法之因的自性之因。如此证悟的智慧，为了这个道理的论证，因为没有成立任何“这个道理是这个”的自性，所以称为“无是之见”。因为对于它，甚至连“无生”或“法性”或“仅仅是胜义谛”这样的名称也不安立，所以称为“断除一切所立”。因为不承认任何是有的法，所以称为“从增益常边中解脱之见”。那么，难道这是仅仅空性的究竟吗？为了遣除这个边见，从显现分别世俗的层面进行确定。如果有人说以上经文的本身是任何事物，那么他就是在胡说八道。因为它是不造作的真如中任运成就的，是从法界中无边显现的智慧中无碍显现的。是通过方便的印契而成为三摩地，是万法之因中显现果的自性。因为智慧的道理是通过任何论证而成立的，所以称为“无非之见”。因为对于它，生和有法以及仅仅是世俗的任何事物都成立，所以称为“分别无有可破”。因为不承认任何非有的法，所以称为“从诽谤断见中解脱之见”。那么，这是显现的究竟，而前者是空性的究竟，因此两个边会变成相异吗？为了遣除这两个边见，从显现空性或真谛无别的层面进行确定。如果有人说以上经文的本身是任何“是”或“非”，那么这就是二元对立的。那是无二的真如，无二的法界，无二显现的智慧。从印契中，是通过方便的殊胜印契，因和果的一切法在无二的状态中成为一体，所以称为无二之因。智慧的自