Chinese
即使根据我暂时的目标而获得不同的结果，但如果考虑到最终的正确结果，合而为一也没有问题。正如这所说：诸地虽然有差别，却是趋向秘密心髓之路。以不可思议的智慧，完全没有说不会改变意义。如此。第二，同时获得的果实是：一切坛城等两句。通过将所有要成就的坛城，以及成为道路的四种持明果位的智慧，以明确地在自心中显现的智慧来结合，那么最终果位的坛城的所有伟大功德，也会毫不费力地成就。正如这所说：安住于平等誓言者，将获得平等大圆满。如此。第二，讲述方式有两种：以圣言代表密咒，以及讲述经典的功德。第一是：金刚等，这些会供的意义，是由金刚持秘密主所说。第二是：如是等等，以及特意等等。如是说，导师如来亲自对眷属的如来特意谈论和讲述，使得一切显现和受用都化为智慧的嬉戏，令云朵感到欢喜。第三，名称的组合是：秘密的等等。这部续有二十二品，其中，通过此（续），有缘分的人，富有的资具，令人愉悦的天神众，以及不执着于显现而享用它们，成为大会供。像这样的大会供的坛城，通过一组一、三、五的方式，进行会供的品，即第十一品和第十二品。第十三品有三部分：历史、正文和名称。第一是：此后等等。在宣讲会供之后，为了宣说解脱方便的窍诀心髓，十方四时的所有如来，其身语意与智慧无二无别的所有金刚坛城，与觉性智慧自显现无二无别地合一而住的导师薄伽梵大乐，将轮回涅槃的一切法，从原始就圆满的大圆满自生智慧
English
Even if different results are obtained according to my temporary goals, it is not a problem if they become one when considering the ultimate correct result. As it says: Although the grounds are arranged differently, they are the path to the secret essence. With wondrous wisdom, it is not said that the meaning will not change at all. Thus. Second, the fruit obtained simultaneously is: all mandalas, etc., two lines. By combining all the mandalas to be accomplished, and the wisdom belonging to the four vidyadhara fruits that have become the path, with the wisdom that clearly appears in one's own mind, then all the great qualities of the mandala of the ultimate fruit will also be effortlessly accomplished. As it says: Those who abide in the equal samaya will attain equal great perfection. Thus. Second, there are two ways of speaking: representing mantra with the sacred word, and the merit of speaking the scripture. The first is: Vajra, etc., these meanings of the gathering practice are spoken by the Vajradhara, the lord of secrets. The second is: Thus, etc., and especially, etc. Thus, the teacher, the Tathagata himself, especially discussed and spoke to the retinue of the Tathagata, so that all appearances and experiences were transformed into the play of wisdom, pleasing the clouds. Third, the combination of names is: secret, etc. This tantra has twenty-two chapters, of which, through this (tantra), fortunate people, wealthy resources, delightful assemblies of gods, and using them without clinging to appearances, become a great gathering. Such a mandala of a great gathering, through a group of one, three, and five, the chapter on performing the gathering, that is, the eleventh and twelfth chapters. The thirteenth chapter has three parts: history, text, and name. The first is: Then, etc. After teaching the gathering, in order to teach the essence of the secret instruction of liberation, all the Vajra mandalas of the body, speech, and mind of all the Tathagatas gathered from the ten directions and four times, inseparable from the wisdom of awareness, the teacher, the Bhagavan Great Bliss, who dwells united and inseparable from the self-appearance of wisdom, will reveal all the phenomena of samsara and nirvana, the Great Perfection, self-born wisdom, which is complete from the beginning.
Chinese
不需寻找，自然成就，不离此之誓言，对于非器者，极密自性秘密心髓，为了表示其唯一性，进入以方法之云彩布置的等持，而特意宣说此。第二，正文分二：正文和讲述方式。第一分三：宣说口诀的体性，宣说其超胜于其他的殊胜之处，宣说堪能接受教诲的对境。第一分二：广说和总结要义。第一分三：作为象征的门，作为体验之方便，显现为果。第一也分三：象征世间和出世间见解的门，象征二者名言的门，区分所象征意义差别的讲述方式。第一是：未证悟和等等，一个偈颂。其中分二，第一，世间见的观点分：未证悟和邪悟两种。未证悟是：对于从轮回中解脱的方法愚昧无知，安住于人天二乘，也有这样认为的。即使如此，也如口诀观鬘和毗玛拉的注释中所说，解释为庸人和远见者两种。对于缘起因果之法，无论有无都未证悟，因此不取舍，完全愚昧无知，称为庸人。仅仅证悟有前后世和业果，却将后世抛之脑后，依赖于今生的权势财富和威力等世间学问，工巧和占卜等而成就，因此称为远见者。其中，庸人是真正的未证悟，远见者是顺带产生的未证悟。二者虽然不是以宗派改变观念的见解，但为了涵盖心之状态，因此作为同类而宣说。邪悟是：断见和常见。第一是：法性未成立任何体性，因此以错乱为基础，认为没有前后世和业因果报，认为一世间的一切法无因而生，突然产生且有终结，因此是前后际的断灭。第二是：法性不变，因此以错乱为基础，认为有我、自性或自在等常
English
Without seeking, spontaneously accomplished, not deviating from this vow, for those who are not vessels, the extremely secret self-nature secret heart essence, in order to represent its uniqueness, entering into the samadhi arranged with the clouds of methods, and specifically uttering this. Second, the text is divided into two: the main text and the manner of speaking. The first is divided into three: explaining the nature of the oral instructions, explaining its superiority over others, and explaining the vessel that is suitable to be instructed. The first is divided into two: extensive explanation and summarizing the meaning. The first is divided into three: the door that serves as a symbol, the means of experiencing, and the fruit that becomes manifest. The first is also divided into three: the door that symbolizes the views of the world and beyond the world, the door that symbolizes the terminology of both, and the way of distinguishing the differences in the symbolized meaning. The first is: non-realization and so on, one verse. Among these, there are two. First, the worldly view is divided into: non-realization and wrong realization. Non-realization is: being ignorant of the means of liberation from samsara, remaining in the two vehicles of gods and humans, although there are those who think so. Even so, as stated in the Oral Instruction Garland and Vimala's commentary, it is explained as two types: the foolish and the far-sighted. Not realizing whether the law of dependent origination and cause and effect exists or not, therefore not accepting or rejecting, being completely ignorant, is called foolish. Merely realizing that there are past and future lives and karmic consequences, but abandoning the future life, relying on worldly knowledge such as power, wealth, and strength in this life, and accomplishing through crafts and divination, is therefore called far-sighted. Among these, the foolish are the truly non-realized, and the far-sighted are the incidentally arising non-realized. Although both are not views that change the mind through philosophical systems, they are spoken of as similar in order to encompass the state of mind. Wrong realization is: nihilistic view and eternalistic view. The first is: because the nature of phenomena is not established in any essence, therefore taking delusion as a basis, believing that there are no past and future lives and karmic cause and effect, believing that all phenomena of one lifetime arise without cause, arise suddenly, and have an end, therefore it is the annihilation of past and future. The second is: because the nature of phenomena is unchanging, therefore taking delusion as a basis, believing that there is a self, essence, or Ishvara, etc., which is permanent.
Chinese
认为神我是自在的。分类有：数论派、胜论派、正理论派、裸形派，加上断见派弥凝子，合称五外道。他们都一致认为有我。外道认为我是常恒的，弥凝子则认为我是断灭的。因此，这些都不是从轮回中解脱的方法，因为轮回的根本是被我执束缚。如《释量论》所说：“若有于我现贪著，彼即流转于轮回。”二是出世间的见解，分为因乘和果乘。首先，因乘中，仅证悟少分解脱之门的是声闻和缘觉。前者证悟人无我，后者在此基础上证悟法无我，即所取之法无自性，因此证悟了一半多，但未证悟能取之法的无自性。虽然行持不可思议的解脱之门，但未证悟金刚乘的意义，因此未证悟真实的是唯识宗和中观宗。唯识宗认为胜义中能取所取二者皆无，中观宗认为胜义中远离戏论，因此证悟了二无我，但未见诸法本来自性清净、安住于大平等性的意义。其次，果乘分为外内二者。首先，外续部，以三门之行调伏自续为主的是克里亚和乌巴亚，以心的意念三摩地为主而成就果位的是瑜伽。其次，内续部，以外续部以下未成为共同所缘境故称为秘密的是父续生起次第玛哈瑜伽和母续圆满次第阿努瑜伽。诸法本来自性清净、安住于自生智慧的意义，是阿努瑜伽以下未成为所缘境故称为秘密的是无二续阿底瑜伽，玛哈瑜伽分为生起次第、圆满次第和三种。如是阿底瑜伽以下的意义，是显示所诠之门的差别。二是文字、声母等二支，如果问这些所诠用什么名言来表示呢？用字母阿表示声音和名称的基
English
They believe that the self is independent. The divisions are: Samkhya, Vaisheshika, Nyaya, and Nirgrantha. Adding the annihilationist Murthuga, they are known as the five Tirthikas. All of them agree in viewing the self as real. The Tirthikas believe the self is permanent, while the Murthugas believe the self exists but is annihilated. Therefore, none of these are methods for liberation from samsara, because the root of samsara is being bound by self-grasping. As it says in the Pramanavarttika: "As long as there is manifest attachment to the self, one will transmigrate in samsara." Secondly, there are views that transcend the world, divided into the causal vehicle and the resultant vehicle. First, within the causal vehicle, those who realize only a partial aspect of the door to liberation are the Shravakas and Pratyekabuddhas. The former realize the absence of self of persons, and the latter, in addition to that, realize the absence of self of phenomena, that is, that the apprehended phenomena are without inherent existence. Therefore, they realize one and a half aspects, but do not realize the absence of inherent existence of the apprehending phenomena. Although they practice the door of inconceivable liberation, they do not realize the meaning of the Vajrayana. Therefore, those who do not realize the truth are the Cittamatrins and Madhyamikas. The Cittamatrins believe that in the ultimate sense, there is no duality of apprehending and apprehended, and the Madhyamikas believe that in the ultimate sense, it is free from elaboration. Therefore, they realize the two absences of self, but do not see the meaning that all phenomena are primordially pure and abide in great equality. Secondly, the resultant vehicle is divided into outer and inner. First, the outer Tantras, where the main practice is to tame the mindstream through the actions of the three doors, are Kriya and Ubhaya. Accomplishing the result mainly through the mind's intention, samadhi, is Yoga. Secondly, the inner Tantras, which are secret because they have not become common objects of the outer Tantras and below, are the father Tantra, the generation stage Mahayoga, and the mother Tantra, the completion stage Anuyoga. The meaning that all phenomena are primordially pure by nature and abide as self-arisen wisdom is the non-dual Tantra Atiyoga, which is secret because it has not become an object of Anuyoga and below. Mahayoga is divided into the generation stage, the completion stage, and the three. Thus, the meanings of Atiyoga and below are showing the distinctions of the objects to be expressed and the doors. Secondly, there are two branches: letters, sounds, etc. If one asks, with what terms are these objects to be expressed indicated? With the letter A, the sound, and the base of the name.
Chinese
通过能使意义显现的词语来表达，由元音和辅音的字母组合而成的词，仅仅显示事物的本质，这就是名称的来源。依靠众多名称的集合，能够清晰地显示事物的差别，这就是词语。词语的集合构成了各个论典的主体。它们各自充分地表达了各自所要表达的意义，并安住于此。第三部分是：从“其中”等两句诗开始。一般来说，各个论典的词语中都蕴含着各自所要表达的意义。特别是，所象征的自性之续存在于一切众生的心中，但由于难以理解而隐藏。象征的方法和因缘存在于文字的续中，深奥的秘密因为无缘者无法理解而被隐藏。因此，能够揭示这两种隐藏意义的是，如实地显示续部意义的金刚上师的心，因此由他来揭示。如何揭示呢？通过介绍自住自性的续，以及用解释文字之续的口诀来组合混乱之处，并将隐藏之处显现出来的方式。第二，关于体验的方法。在一个论典之上，有两种解释方式：从智慧解脱道角度的解释，以及从方便道诀窍角度的解释。第一种又分为两种：按照渐次解脱道的方式解释，以及按照顿悟解脱道的方式解释。第一种又分为三种特征。首先，了解原因的特征，即见解：通过具有坛城的坛城来了解。自性本自清净的自证，自性本身的坛城，殊胜的真谛无别，远离对境，它无差别地遍布于轮回和涅槃的一切法，这就是见解的本质。通过各种理由来确定这安住之法的坛城，从而无有对境，自明自证，这就是宗派。然后，进入因缘的特征，即禅定：关于坛城等四句半。对于本自清净的法性意义的坛城，修持无分别禅定的坛城，大空性的瑜伽。并且，那个胜义法性的坛城的自性光芒不间断，智慧幻化的坛城，大悲遍虚空。