Chinese
由于身未成就近取之五蕴，故降伏蕴之魔。于彼，欲界之神花箭者亦无法阻断，故降伏天子之魔。自生智慧解脱生灭，故降伏死主。具。具者，乃是意自生之智慧，亦具足六善：具光辉，具名声，具权势，具精进，具智慧，具妙色。逝。逝者有三：因，意之识超越对境；道，自生之智慧超越遮障；果，普贤王如来超越一切边际。光辉。光辉有三：自性任运成就之光辉，乃心性；证悟现前之光辉，乃自识自知；大悲自然流露之光辉，乃成办利他。普贤王如来。普贤王如来有四：自性普贤王如来，乃无勤作之心性平等性；证悟普贤王如来，乃证悟有情众生所住之意、身、语、意无别；行普贤王如来，乃如是证悟后，无论行何事皆无取舍而行；时普贤王如来，乃过去、未来、现在三时无别，证悟四时平等性。所谓“于”，乃是彼本体作为对境。３ 二者，为钝根者宣说之方便口诀有四：舍弃说法之八过失，将引导之十语转为神通，执持所需之四要点，组合语意之现观。初者，舍弃说法之八过失：若不解上下之错乱组合，则如珍宝散落之说法，此为一。若不解破斥论敌之辩论，则如智者口吃之说法，此为二。若不解组合不协调之词义，则如盲者之智慧说法，此为三。若与关联方式二者无关联，则如狡辩之狡辩语，此为四。若无共同与特殊之必要目的，则如无意义之闲谈，此为五。若不解组合现观之次第，则如甘露变味之粪便，此为六。若因之自性乘与果之金刚乘二者无差别，
English
Since the five aggregates of clinging to self are not established in the body, the demon of the aggregates is vanquished. Since the god with flower arrows of the desire realm cannot interrupt it, the demon of the son of the gods is vanquished. Since self-originated wisdom is liberated from arising and ceasing, the Lord of Death is vanquished. Possessing. Possessing means that the self-originated wisdom of mind possesses six good qualities: possessing glory, possessing fame, possessing power, possessing diligence, possessing wisdom, and possessing beautiful form. Transcending. Transcending has three aspects: the cause, the consciousness of mind transcends the object; the path, self-originated wisdom transcends obscurations; the result, Samantabhadra transcends all extremes. Glory. Glory has three aspects: the glory of spontaneously accomplishing nature, which is mind itself; the glory of realizing manifestation, which is knowing oneself by oneself; and the glory of great compassion arising naturally, which is accomplishing the benefit of beings. Samantabhadra. Samantabhadra has four aspects: the Samantabhadra of nature, which is the equality of mind itself, uncorrected by effort; the Samantabhadra of realization, which is realizing the inseparability of the mind, body, speech, and mind residing in sentient beings; the Samantabhadra of conduct, which is that after realizing in this way, whatever one does, one acts without acceptance or rejection; and the Samantabhadra of time, which is realizing the equality of the four times, without differentiating between the past, future, and present. The term "in" means that the essence is made into an object. 3. Secondly, there are four instructions on how to explain the meaning of the ultimate faculty: abandoning the eight faults of explanation, transforming the ten guiding words into miracles, holding the four necessary points, and combining the realization of the meaning of the words. First, abandoning the eight faults of explanation: If one does not understand the confused combination of above and below, it is like an explanation of scattered jewels, this is one. If one does not know how to refute the arguments of opponents, it is like the explanation of a stuttering wise man, this is two. If one does not know how to combine incompatible word meanings, it is like the explanation of the wisdom of a blind person, this is three. If it is not related to the two ways of relating, it is like a false statement of denial, this is four. If there is no necessary purpose of general and specific, it is like meaningless chatter, this is five. If one does not know how to combine the order of manifestation, it is like excrement that has lost the taste of nectar, this is six. If there is no difference between the characteristic vehicle of cause and the Vajra Vehicle of result,
Chinese
如果说是落入金刚乘的说法，有七种。如果说秘密真言内外混杂，就偏离了四耳传承的意义，成为散乱的说法，有八种。为了不落入第一个过失，所以要错乱组合。这样会混淆其他。错乱引导的十种方式是：将自性见解的词语说成像琼鸟在空中飞翔一样，那是见解。将分别的词语说成像恒常的流动一样，那是确定地基。将总结要义的词语说成像狮子的力量一样，那是开场白。将连接关系的词语说成像天鹅的优雅姿态一样，那是上下之间的联系。将自因缘的词语说成像蜗牛的缓慢爬行一样，那是上下之间的意义压制。将隐秘意诀窍的词语说成像小偷攀爬岩石一样，那是八种隐秘意。将切断障碍显明的词语说成像乌鸦扑向尸体一样，那是显明障碍。将衡量经论的词语说成像及时的龙降雨一样，那是显示见修行之间的差别。将交错收放的词语说成像小狮子练习技艺一样，那是错乱组合。将象征比喻的词语说成像明镜去除污垢一样，那是用柱子比喻容易理解。抓住所需的四种目标是：不了义和了义，需要解释的和不需要解释的，字面意义和非字面意义，广说经和根本释，这四对八种是：金刚的词语意义各自关联。组合语意的证悟有四种：原因开场白，条件开场白，经文本身的意义，以及为了利益众生而完全接受。原因开场白有五种：何时发生，谁说的，住在哪里，对谁说的，谁收集的。时间是远离诽谤的时间，转无上法轮。说法者有两种：自性法身和事业色身。自性法身广说有六种，略说有四种：大菩提的自性，诸法作为大游戏受用，十方四时
English
If explained as falling into the Vajrayana path, there are seven types. If explaining secret mantras mixed internally and externally, it deviates from the meaning of the four whispered lineages, becoming a scattered explanation, there are eight types. In order not to fall into the first fault, one must mix them up. This confuses others. The ten ways to confuse the guidance are: Explaining the words of the view of self-nature as if a garuda is soaring in the sky, that is the view. Explaining the words of differentiation as if it were a constant flow, that is determining the ground. Explaining the words summarizing the general meaning as if it were the strength of a lion, that is the introduction. Explaining the words connecting relationships as if it were the graceful gait of a swan, that is the connection between above and below. Explaining the words of self-cause and condition as if it were the slow crawl of a snail, that is the suppression of meaning between above and below. Explaining the words of hidden intention and secret instructions as if a thief is climbing a rock, that is the eight hidden intentions. Explaining the words that cut off obstacles and make them clear as if a crow is pouncing on a corpse, that is clarifying obstacles. Explaining the words measuring scriptures and treatises as if it were a timely dragon raining, that is showing the difference between view and practice. Explaining the words of alternating gathering and dispersing as if a lion cub is practicing skills, that is mixing and combining. Explaining the words symbolizing metaphors as if a mirror is cleansed of dirt, that is using a pillar to symbolize easy understanding. Grasping the four goals that are needed are: provisional meaning and definitive meaning, needing explanation and not needing explanation, literal meaning and non-literal meaning, extensive sutras and root explanations, these four pairs of eight are: the words and meanings of the vajra are related to each other separately. Combining the realization of verbal meaning has four aspects: the cause being the introduction, the condition being the acceptance of the discussion, the meaning of the scripture itself, and being fully accepted for the benefit of beings. The cause, the introduction, has five aspects: when did it happen, who spoke it, where did it reside, to whom was it spoken, who collected it. The time is the time free from slander, turning the unsurpassed wheel of Dharma. The speaker has two aspects: the Dharmakaya of self-nature and the Rupakaya of activity. The Dharmakaya of self-nature has six aspects in detail and four in brief: the self-nature of great enlightenment, all dharmas being enjoyed as a great play, the ten directions and four times.
Chinese
在哪里知道呢？语言是导师，自己的心自己知道。讲述是眷属，因为心本身连同习气有可知之故。派是垫子，理解为自身秘密的心髓，心和智慧自显现。时间是真实的时间，自己的意，自生任运成就的导师，证悟显现，知晓四时平等性。又是幻化网十品中说，如种子般具有的大方便，于一切有情自性存在。如是五种圆满自性具有，证悟之时导师为有情讲述。善逝，导师的自性，归纳为法身之名有四：第一，显示为大菩提的自性。导师的自性，究竟法身之名广为显示有二：解脱道和方便道。解脱道有二：第一，如何解脱；第二，其体性之名相。第一，如何解脱：因是自己的无二意的觉性，自生的广大智慧，首先以见解证悟，于此在道上串习，显现之后远离一切执着。其名相有七：第一，基础如何成熟，是“如是”之意。基础如是性任运成就，无二觉性是无造作的智慧。逝去是，智慧本身以道显现，串习之后从一切执着中解脱。《十地经》第十一品中说：善逝法界如是性安住，四时与一切胜者平等融合。第二，不需勤作，功德一切任运圆满，是“正等觉”之意。“正等”之意是，因福德和智慧之资粮也如实积聚圆满究竟，果位色身和智慧也如实积聚圆满。或者，因为对任何事物都不执着，所以是“正”。果位一切功德之法不需寻求任运成就，所以是“圆满”。第三，远离恶见之垢，智慧无边无际清净是“佛”。“佛”的意思是，轮回的恶见和无明如同腐朽是“佛”，功德
English
Where is it known? Language is the teacher, one's own mind knows itself. Explaining is the retinue, because the mind itself, together with its habitual tendencies, has knowable objects. 'Pai' is the cushion, understood as the self-secret essence, mind and wisdom self-appearing. Time is the actual time, one's own mind, the self-arisen spontaneously accomplished teacher, realization manifests, knowing the four times as equality. Moreover, in the tenth chapter of the Magical Illusion Net, it says: "The great method endowed like a seed, naturally abides in all beings." Thus, these five perfections that are naturally present within oneself, are explained to beings by the teacher at the time of realization. Sugata, the nature of the teacher, is summarized in the name of the Dharmakaya in four ways: First, it is shown as the nature of great enlightenment. The nature of the teacher, the ultimate name of the Dharmakaya, is extensively shown in two ways: the path of liberation and the path of means. The path of liberation has two aspects: First, how to liberate; second, the characteristics and names thereof. First, how to liberate: The cause is one's own non-dual awareness, the great self-arisen wisdom, which is first realized through view, then familiarized on the path, and upon manifestation, is free from all attachments. Its names are seven: First, how the ground ripens, is "Thusness." The ground, suchness, spontaneously accomplished, non-dual awareness is un fabricated wisdom. Gone is, that wisdom itself manifests through the path, and through familiarization, is liberated from all attachments. In the eleventh chapter of the Ten Bhumi Sutra, it says: "The Sugata's realm itself abides in suchness, the four times are equally merged with all the victorious ones." Second, all qualities are spontaneously perfected without effort, is "Perfectly Complete." The meaning of "Perfectly Complete" is that the accumulation of merit and wisdom as causes is also perfectly gathered and brought to completion, and the results, the kayas and wisdom, are also perfectly gathered and brought to completion. Or, because one does not fixate on anything, it is "Perfect." All qualities of the result are spontaneously accomplished without seeking, so it is "Complete." Third, being free from the defilement of wrong views, and wisdom being boundless and centerless, is "Buddha." The meaning of "Buddha" is that the wrong views and ignorance of samsara are like decay, which is "Buddha," qualities
Chinese
由于对无边无际的境，以智慧的觉性如莲花般盛开，故称为佛。第四，虽然一切功德自然具足，却无法明确指出“这就是它的本体”，即为“薄伽梵”。“薄伽”是指：由于没有业的习气，故战胜了烦恼魔；由于没有烦恼的障碍，故战胜了蕴魔；由于没有所知障，故战胜了天子魔；由于一切皆清净为自证，故战胜了死主魔。“梵”是指：在战胜一切魔之后，具有广大的圆满，具有智慧的圆满。“已胜”是指：无法确定“这就是它的本体”，所以无法明确指出。第二，阐述了诸法皆为嬉戏享用。伟大的享用。第五，虽然拥有作为一切之主的伟大地位，却远离了行境，这分为两种：世间的享用和超世间的享用。世间的享用是：将五妙欲视为法性的庄严，并与那喜悦的享用相结合。超世间的享用是：以伟大的智慧证悟法界，从而以智慧享用法性，这二者并不矛盾。由于超世间的享用是无二的，所以称为伟大。从《广十品经》第一品中说：“证悟金刚平等性的心意，在平等大圆满的自然中嬉戏。”第三，阐述了十方四时的善逝之主。十方四时的一切如来之身、语、意皆为金刚之自性。第六，虽然是所有佛的总体形象，却从一和多的边际中解脱出来。那么，这位导师与所有佛是一体还是他体呢？不是他体，因为与十方和过去、未来、现在的三时无别，是平等性。并且，在十方四时安住的一切天尊之身金刚、语金刚、意金刚的一切自性，也都是普贤王如来所化现。正如《灰烬品》第四品所说：“不可思议庄严之轮，一切身语意之主，功德事业圆满之力。”