Chinese
我皆尽灭，成为高处解脱之主。一切事业皆无阻碍。等等。第二，出自《续·金刚顶》：乃至心之所至，彼时亦无乘之尽头。此大秘密乘之续中，凡是进入者。等等。第三，出自《续·秘密藏》：灌顶圆满施予者，生生世世得自在。彼于七世之中，不修亦得成就。如是说。第四，出自《佛平等合续》：弟子入坛城后，取走殊胜之供品后，以金刚名之灌顶，如来即为之授记。彼等手印之结合，菩提心要极度地，金刚之名极度地传扬，彼亦将成佛。如是说。第三品之名为：秘密等等。此续有二十二品，此为依次给予三类根器灌顶之第十品。现在开始讲解第十一品。若以法蕴而言，上等智慧之法蕴，于基、道、果三者中，主要阐述道，基与果仅略述。四种显现中，阐述道之显现。方便解脱二者，二者皆阐述。次第与顿悟二者，二者皆阐述。三种特征，三种皆阐述。中等之五法中，阐述续之意义。其中之十者，整部经文阐述会供轮坛、修法与三摩地。于此之中，兼带阐述见、行、供养、手印等。下等之十法中，自性见，隐义口诀，交错界限，收放，量论经文。此外，还以三种共同行相来阐述。如此阐述之此品有三：历史、正文与名称。第一，从“之后”等开始。先前第九品中简要阐述了会供修法，之后为了详细阐述其意义，如来大乐融入名为“能自在双运幻化网之王位”之殊胜成就的三摩地，为了以下将要出现的会供修法之坛城之义
English
I am all destroyed, and become the lord of liberation in the high realms. All actions are unobstructed. And so on. Secondly, from the Vajrasekhara Tantra: As long as the mind's activity lasts, so long there is no end to the vehicle. In this great secret vehicle's tantra, whoever enters. And so on. Thirdly, from the Guhyagarbha Tantra: The one who bestows perfect empowerment, becomes powerful in life after life. He, in those seven lives, attains accomplishment even without practice. Thus it is said. Fourthly, from the Buddhasamayogatantra: Even after the disciple enters the mandala, and after taking the supreme offerings, with the empowerment of the Vajra name, the Tathagata prophesies that one. The union of those mudras, the essence of Bodhi is greatly, the name of Vajra is greatly proclaimed, that one also becomes a Buddha. Thus it is said. The name of the third chapter is: Secret, etc. This tantra has twenty-two chapters, and this is the tenth chapter, which sequentially bestows empowerment to the three types of vessels. Now, to explain the eleventh chapter. If considered in terms of the Dharma collection, the Dharma collection of superior intellect, among the three of ground, path, and fruit, mainly shows the path. The two of ground and fruit are shown only slightly. Among the four appearances, it shows the path appearance. Among the two of means and liberation, it shows both. Among the two of gradual and sudden, it shows both. Among the three characteristics, it shows all three. Among the five medium Dharmas, it shows the meaning of the tantra. Among the ten of these, the entire text shows the assembly mandala, practice, and samadhi. Along with that, it shows the views, conduct, offerings, and mudras. Among the ten ultimate Dharmas, the view of self-nature, implicit instructions, intersecting boundaries, drawing in and releasing, valid scriptures. Furthermore, it is shown by the three common conducts. This chapter that shows in this way has three aspects: history, text, and name. The first is from "Then" etc. Previously, the assembly practice was briefly explained in the ninth chapter, and then in order to explain its meaning in detail, the Tathagata, with great joy, entered into the samadhi called "Mastering the supreme accomplishment of the position of the King of the Union of Illusionary Net," for the sake of the meaning of the assembly practice mandala that will appear below.
Chinese
这些就是所要表达的内容。第二部分，关于正文，分为两部分：正文本身和阐述正文的方式。第一部分分为两点：了解原因的特征和进入条件的特征。第一部分分为三点：四种概念的依据、三种清净的依据和四种平等的依据。第一点是：原因唯一等一颂。也就是说，对于同一个正文，根据智慧大小的不同，有两种逐步确定和立即确定的方式。第一种是：所谓的“轮回涅槃的诸法中”，这是所量；“原因唯一”是依据；“证悟胜义无生”是宗派。由此可以解脱对事物执着于相的执念。执着于无生是所量；身体的字母是ཨ་（藏文，梵文deva，梵文罗马a，汉语字面意思：阿），语言的字母是ཨོ་（藏文，梵文deva，梵文罗马o，汉语字面意思：哦），意念的字母是ༀ་（藏文，梵文deva，梵文罗马om，汉语字面意思：嗡），显现为字母的形式是依据；将世俗的身语意三者的身语意证悟为不竭的庄严轮是宗派。由此可以解脱执着于断灭空的执念。前一种概念，将无生无灭执着为二元对立是所量；加持是依据；证悟真谛无二是宗派。由此可以解脱执着于二谛是各自独立的执念。执着于证悟真谛无二是所量；以现量来确定是依据；证悟无二且远离对境是宗派。由此可以解脱将见解“真谛无二”作为意识对境的执念。这样，通过四种依据来确定，以四种方式彻底证悟的宗派，使一切法在自证的现量中显现，圆满并为了在觉性上获得自在，所以是国王。由于与外续、俱生续以及中观和唯识不同，因此没有比这更伟大的宗派了。有些人说，每一个都有所量、依据、宗派三种，如果表达方式混淆，是问题大还是不大？如果不大，那么分为三种就没有必要了；如果认为大，那么比火花还要明显。如果问题大，那么“原因唯一的宗派证悟空性”和“以字母的形式证悟如幻”这两种就成了加持的依据的所量，因此
English
These are the things to be expressed. Secondly, regarding the text, there are two parts: the text itself and the way of explaining the text. The first part has two points: the characteristic of understanding the cause and the characteristic of entering the conditions. The first part has three points: the basis of four concepts, the basis of three purities, and the basis of four equalities. The first point is: "Cause is one," etc., one verse. That is, for the same text, depending on the size of the wisdom, there are two ways of gradually determining and immediately determining. The first is: "In all phenomena of samsara and nirvana," this is the object to be measured; "cause is one" is the basis; "realizing ultimate unborn" is the tenet. By this, the clinging to grasping things as signs is liberated. Clinging to unborn is the object to be measured; the letter of the body is ཨ་ (Tibetan, Sanskrit deva, Romanized Sanskrit a, literal Chinese meaning: A), the letter of speech is ཨོ་ (Tibetan, Sanskrit deva, Romanized Sanskrit o, literal Chinese meaning: O), the letter of mind is ༀ་ (Tibetan, Sanskrit deva, Romanized Sanskrit om, literal Chinese meaning: Om), appearing in the form of letters is the basis; realizing the body, speech, and mind of the conventional body, speech, and mind as the inexhaustible wheel of ornaments is the tenet. By this, the clinging to clinging to nihilistic emptiness is liberated. The previous concept, clinging to unborn and unceasing as duality, is the object to be measured; blessing is the basis; realizing the truth as non-dual is the tenet. By this, the clinging to clinging to the two truths as independent is liberated. Clinging to realizing the two truths as non-dual is the object to be measured; determining it with direct perception is the basis; realizing non-duality as being beyond the scope of experience is the tenet. By this, the clinging to making the view "two truths non-dual" as the object of consciousness is liberated. Thus, by determining through four bases, the tenet of thoroughly realizing in four ways, makes all phenomena manifest in the direct perception of self-awareness, complete, and in order to gain freedom in awareness, it is the king. Because it is different from outer tantra, co-emergent tantra, and Madhyamaka and Chittamatra, there is no greater tenet than this. Some say that each has three: object to be measured, basis, and tenet. If the expressions are mixed, is the problem big or not? If it is not big, then dividing into three is unnecessary; if it is considered big, then it is clearer than a spark. If the problem is big, then the two, "the tenet of the one cause realizing emptiness" and "realizing illusion in the form of letters," become the object to be measured of the basis of blessing, therefore
Chinese
有缺点的人无法确定法性，如果承认这一点，那么“由四种殊胜的证悟”等说法就清楚地说明了这一点。回答是，纽敦·曲桑说：这些表达方式混合在一起没有过错，因为通过原因相同和文字形式的理由，从证悟空性和幻觉的角度来说，可以成为宗派，但从执着于空性和显现的角度来说，可以成为加持的理由的衡量对象。藏纳·俄巴说：原因相同和文字形式是衡量胜义和世俗的理由，而加持是衡量无别的理由。因此，如果三种真如自性的衡量对象、理由和宗派三种表达方式混合在一起，那就是很大的过错。但是，如果前一个理由成为后一个理由的衡量对象，就没有过错。例如，就像“你认为的酥油，就是我的妻子”一样。或者说，普光是自性乘的究竟果，但也作为密咒的道阶来宣说。如《方便网》中说：“从普光中超越后，变为莲花者。”也是这样说的。又问，现量如果是宗派，那么什么可以作为理由呢？从兼除兼立的角度来说，可以作为理由。例如，如果一个坏人的妻子生了一个儿子，即使这个儿子没有对敌人和亲友做任何有利或有害的事情，父母的敌人也会不高兴，亲友会高兴。同样，通过现量证悟，顺便遣除了对无别的执着，顺便成立了远离行境，从这个角度来说，可以同时成为理由和宗派。也就是说，现量并不是像通过相状推断所要成立的事物那样证悟，而是与此不相违地证悟无别自性。如《怖畏电光》中说：“不依赖于他，不相违背，现量以理智来决定。”就是因为这个缘故。而且，在四种现量中，瑜伽现量在有漏的情况下不会在相续中产生，根现量依赖于这个意识，是具有错乱境的，而意现量没有成立者的量。因此，这里是自证现量，即如实地、无有遮蔽地证悟所知的事物。
English
It is impossible for a flawed person to ascertain the nature of reality. If this is admitted, then the statement "by the four excellent realizations" clearly explains this. In response, Nyuton Choseng said: There is no fault in these expressions being mixed, because through the reason of the same cause and the form of letters, from the perspective of realizing emptiness and illusion, it can become a tenet. However, from the perspective of clinging to emptiness and appearance, it can become the measure of the reason of blessing. Tsang Nak Öbar said: The same cause and the form of letters are the reasons for measuring ultimate and conventional truths, while blessing is the reason for measuring non-duality. Therefore, if the three expressions of the measure, reason, and tenet of the three truths of one's own nature are mixed, it is a great fault. However, there is no fault if the former reason becomes the measure of the latter reason. For example, it is like saying, "What you consider butter is my wife." Or, the All-Illuminating is the ultimate result of the Essence Vehicle, but it is also taught as a stage on the path of mantra. As it says in the Net of Means: "Having transcended the All-Illuminating, one becomes a lotus-holder." It is said in this way. Furthermore, if direct perception is a tenet, then what serves as the reason? It serves as the reason from the aspect of incidentally eliminating and establishing. For example, if the wife of a bad person gives birth to a son, even if that son does not do anything beneficial or harmful to enemies and friends, the enemies of the parents will be unhappy, and the friends will be happy. Similarly, through the realization of direct perception, the clinging to non-duality is incidentally eliminated, and the separation from the object of experience is incidentally established. From this aspect, it can be both a reason and a tenet. That is to say, direct perception is not like realizing the object to be proven by inference based on signs, but rather it realizes the non-dual self-nature without contradicting it. As it says in the Fearsome Lightning: "Without relying on others, without contradicting, direct perception is decided by reason." It is for this reason. Moreover, among the four types of direct perception, the direct perception of yoga does not arise in the continuum in the case of contaminated aggregates, the direct perception of the senses relies on this mind and is an object of delusion, and the direct perception of mind does not have a valid means of proof. Therefore, here it is self-awareness direct perception, which is how the nature of knowable things is realized without obscuration and concealment.
Chinese
是唯一的。第二种是像闪电一样地讲，轮涅的一切法，就胜义谛而言，远离生灭住灭来去，是唯一的因。就世俗谛而言，显现为生灭住灭来去，是唯一的因。在无别地生起之际，无生等五者是唯一的因。那么，需要文字形式的理证吗？需要，因为认识到唯一的因，是通过文字形式的理证来象征而认识的。那么，需要加持吗？需要，虽然依赖文字形式来认识，但力量在于加持。那么，需要现量吗？需要，因为它也能从无别的执着中解脱。而且，这四者并非依次认识，而是轮涅的一切法，以文字形式来象征为唯一的因，通过加持的力量，无别地确定，因此，以自证的现量从心的行境中解脱，是究竟的宗义。如此讲解，也出自于此处的第九品：“具缘明智之差别，次第或又顿然生。”因此，通过行者智慧的大小差别，应知有次第和顿然两种。这二者的差别是，有些人认为前往佛地的速度有快慢，有些人认为五种智慧在相续中生起的次第有快慢，但此处追随惹·卓浦巴的观点，认为三真谛的关联与否是差别，因此应从此品及下品等中了解。第二是，“器情相续皆清净”。意思是，同样，外器世界的五大所摄，内情众生的五蕴所摄，以及它们的相续八识聚所摄的一切，本来就是五大清净为五母，五蕴清净为五部，八识聚清净为五智。凡是本来清净的自性，遍及未曾被一切垢染所染，并且那本身遍及以身和智慧的体性成佛，即是法身。如是说：“一切胜义之精华，余处胜者不求法。”