Chinese
将变得具有群体。即使投生于天界神和人，也将成为掌管神和人的主宰，以及解脱的主宰。或者最终将成为掌管天界和解脱的主宰——佛。或者将成为天界和解脱的主宰——佛。或者毫无疑问将成为天界和解脱的主宰——佛薄伽梵。如是说。 因此，由于通达之语是秘密，秘密是精髓的汇集，精髓是不欺骗的，真实是不错误的，确定是正确的。在未获得灌顶之前，秘密真言的行为是不允许做的，因此，给予灌顶的处所，即获得灌顶后可以做的地方，是给予灌顶的章节，即第十章。 然后是“如来大喜”。在第十六章中，获得灌顶后，第十一章展示了荟供，因此，如来是导师普贤王如来。喜悦是因为与父佛母方便智慧无别，所以是大喜悦。安住于名为“幻化网之王”的三摩地中，为了利益众生，说了这句特别的偈颂。意思是，聚集在荟供轮坛中的瑜伽士，以方便和智慧相联结而成网。超越二边而成为国王。导师现在不需要安住于三摩地，但为了未来在荟供时进行供养的瑜伽士们，请安住于一心不乱的三摩地中。 依靠四种证悟之理是：本体唯一。如果从经文意义上解释，证悟本体唯一有三种：从胜义谛上讲，是不生不灭、无生之法界唯一。从世俗谛上讲，在幻相的特征中，觉性是自显现唯一。胜义谛和世俗谛也是无二无别唯一。胜义谛不是因，不是缘起，不住于果，是无生之法界。世俗谛是，例如，在印度，魔术咒语师，随意画出马、象、男人、女人和燃烧的罗刹形象，念诵咒语并加持，然后依靠它，就变成想要的形象。同样，轮回和涅槃的因是心唯一，缘是觉悟与否。
English
Will become endowed with a retinue. Even if born as gods and humans in the higher realms, one will become the master who controls gods and humans, and the master of liberation. Or ultimately, one will become the master who controls higher realms and liberation—a Buddha. Or one will become the master of higher realms and liberation—a Buddha. Or undoubtedly, one will become the master of higher realms and liberation—the Buddha, the Bhagavan. Thus it is said. Therefore, because the words of realization are secret, the secret is the collection of essence, the essence is not deceptive, the truth is not mistaken, and the certainty is correct. Before obtaining empowerment, the actions of secret mantras are not allowed, therefore, the place where empowerment is given, that is, the place where it is allowed to be done after obtaining empowerment, is the chapter on giving empowerment, that is, the tenth chapter. Then, "The Great Joy of the Tathagata." In the sixteenth chapter, after obtaining empowerment, the eleventh chapter shows the gathering, therefore, the Tathagata is the teacher Samantabhadra. Joy is because it is inseparable from the father and mother, skillful means and wisdom, therefore it is the Great Joy. Having entered into the samadhi called "The King of the Magical Net," for the benefit of beings, this special verse is spoken. It means that the yogis gathered in the mandala of the gathering, connected by skillful means and wisdom, form a net. Surpassing the two extremes, one becomes a king. The teacher does not need to abide in samadhi now, but for the future yogis who make offerings during the gathering, please abide in one-pointed samadhi. The reason for relying on the four kinds of realization is: the oneness of essence. If explained in terms of the meaning of the scriptures, there are three aspects to realizing the oneness of essence: From the ultimate truth, the unborn, uncreated, and unoriginated is the oneness of the Dharmadhatu. From the relative truth, in the characteristics of illusion, awareness is the self-manifestation of oneness. The ultimate truth and the relative truth are also non-dual and inseparable oneness. The ultimate truth is not a cause, not produced by conditions, and does not abide in the result, it is the unborn Dharmadhatu. The relative truth is, for example, in India, a magician who practices mantras, freely draws images of horses, elephants, men, women, and burning rakshasas, recites the mantra and blesses it, and then relying on it, it transforms into the desired image. Similarly, the cause of samsara and nirvana is the oneness of mind, and the condition is whether one is aware or not.
Chinese
通过证悟，显现为轮回和涅槃之法。无别是：胜义谛的无生显现为世俗的幻相，世俗的无生显现为胜义谛的无生，二者如同一只海螺的纹路和白色一般。字相。 所谓以字相证悟有三种：一切法在胜义谛中无生而平等，以字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）来表示，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是无生，是法性的音声。义无生是义的音声，念诵阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是语的音声。世俗如幻显现，以字母哦（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：哦）来表示，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是佛的自性法身，哦（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：哦）是不灭的世俗显现的色身。从无生中产生出生的神变，是世俗。胜义世俗无别以明点来表示，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：om，汉语字面意思：嗡）如意宝珠能满足一切愿望，明点是不变的真实意。因此，世俗和胜义无别而一，在字相中，是身语意的坛城合一。加持，所谓以加持证悟有三种：所证悟的佛，能证悟的瑜伽士，证悟的方法窍诀。能证悟的瑜伽士加持的力量在于证悟的方法窍诀。证悟的方法窍诀加持的力量在于所证悟的佛，例如，如同将白布染成红色的力量在于染料一般。一切法清净，在身语意的坛城中成佛的意义是：以何证悟而加持呢？以一味和字相来加持。现量。所谓以现量证悟有四种：瑜伽的现量是灭尽定的堪能，意的现量是境止息时境的显现清晰，根的现量是境未止息时直接决断，自证的现量是不违背经论窍诀。这是理性的现量，从善逝口中以决定性的意义所说的经教量，上师的心和法融为一体
English
Through realization, it appears as the Dharma of Samsara and Nirvana. Inseparability is: the unbornness of ultimate truth appears as the illusion of conventional truth; the unbornness of conventional truth appears as the unbornness of ultimate truth, like the spirals and whiteness of a conch shell. The aspect of letters. It is said that there are three aspects of realization through letters: all Dharmas are equal in ultimate truth as unborn, represented by the letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）. A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） is unborn, the voice of Dharmata. The unbornness of meaning is the voice of meaning; reciting A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） is the voice of speech. The appearance of conventional truth as illusion is represented by the letter O（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：哦）. A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） is the essence of the Buddha, the Dharmakaya; O（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：哦） is the unceasing appearance of conventional truth, the Rupakaya. The miracle of birth arising from unbornness is conventional truth. The inseparability of ultimate and conventional truth is represented by the bindu. OM（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：om，汉语字面意思：嗡）, the wish-fulfilling jewel, fulfills all desires; the bindu is the unchanging, true mind. Thus, conventional and ultimate truth are inseparable and one; in the aspect of letters, they are one in the mandala of body, speech, and mind. Blessing, it is said that there are three aspects of realization through blessing: the Buddha to be realized, the yogi who realizes, and the essential instructions for realization. The power of the yogi who realizes to bless lies in the essential instructions for realization. The power of the essential instructions for realization to bless lies in the Buddha to be realized, just as the power to turn white cloth red lies in the dye. The meaning of all Dharmas being completely pure and becoming a Buddha in the mandala of body, speech, and mind is: through what realization is blessing bestowed? Blessing is bestowed through one taste and the aspect of letters. Direct perception. It is said that there are four aspects of realization through direct perception: the direct perception of yoga is the ability of the Samadhi of cessation; the direct perception of mind is the clarity of the appearance of objects when the object ceases; the direct perception of the senses is the direct cutting off when the object does not cease; and the direct perception of self-awareness is that which does not contradict scripture, reasoning, and essential instructions. This is the direct perception of reason, the scriptural authority spoken by the Sugata as definitive meaning, and the Guru's mind merging with the Dharma.
Chinese
以受损的诀窍为准绳，用自己的智慧，不仅要理解经文和诀窍的字面意思，还要领悟其中的含义，这才是显而易见的。以彻底的领悟和四种方式。像这样领悟的四种方式是：彻底，即达到最佳状态，因为含义没有被颠倒。一切都显现圆满大王。例如，就像仅仅到达珍宝岛，一切都变成珍宝一样。如果具备了四种领悟，那么轮回和涅槃的一切都无差别地显现，圆满成佛，因此是伟大的。像这样具备领悟的人供养会供，就能获得功德。如果不具备领悟，普通人供养也没有意义。因此，要领悟这四种领悟。༈ 这四种领悟的理由有两种：语言含义的诀窍领悟和经文含义的诀窍领悟。语言含义的诀窍领悟有六种：四种存在方式的领悟，四种象征方式的宗派领悟，四种解脱道见解的领悟，四种方便道执着的领悟，四种受用物的领悟，四种果的意义的领悟。四种存在方式的领悟是：轮回和涅槃在心中是同一个根源。字母勇士五字与五蕴合一。三个字母是身语意三者。加持为佛的身语意。身语意三者，身语意不可思议地显现为庄严的轮。四种象征方式的宗派领悟是：每一种都有四种，即所量、理由、衡量方式和宗派。其中，同一个根源的所量是：包含轮回和涅槃内外事物的全部法。理由是：因为没有产生的根源，所以要领悟空性。衡量方式是：智慧大的人立即领悟，智慧小的人逐渐领悟。宗派是：领悟胜义无生。字母形式的所量是：与上述胜义相同。理由是：通过字母阿、奥、昂等，领悟身语意如幻。衡量方式是：以世俗幻相的智慧大小，逐渐或立即领悟。宗派是：领悟世俗为胜义。加持的所量是
English
Taking the damaged pith instructions as the standard, using one's own wisdom, not only understanding the literal meaning of the scriptures and pith instructions, but also comprehending the meaning in one's mind, this is obvious. With thorough understanding and four ways. The four ways of understanding like this are: thorough, that is, reaching the best state, because the meaning has not been reversed. Everything is manifest, complete, great king. For example, just like arriving at the Isle of Jewels, everything becomes jewels. If one possesses the four understandings, then everything of samsara and nirvana appears without difference, complete enlightenment, therefore it is great. If one possesses understanding like this and makes offerings of tsok, one will obtain merit. If one does not possess understanding, ordinary people making offerings have no meaning. Therefore, one should understand these four understandings. ༈ The reason for the four understandings is twofold: the understanding of the pith instructions of language meaning and the understanding of the pith instructions of scripture meaning. There are six kinds of understanding of the pith instructions of language meaning: the four understandings of the four ways of being, the four understandings of the symbolic ways of philosophical tenets, the four understandings of the views of the path of liberation, the four understandings of the attachment of the expedient path, the four understandings of the objects of enjoyment, and the four understandings of the meaning of the fruit. The four understandings of the four ways of being are: samsara and nirvana are the same root in the mind. The letter hero five syllables are one with the five aggregates. The three letters are the three of body, speech, and mind. Blessings into the body, speech, and mind of the Buddha. The three of body, speech, and mind, the body, speech, and mind, inconceivably manifest as the wheel of adornment. The four understandings of the symbolic ways of philosophical tenets are: each has four, namely, the object to be measured, the reason, the way of measuring, and the philosophical tenet. Among them, the object to be measured of the same root is: all the dharmas that include the internal and external things of samsara and nirvana. The reason is: because there is no root of arising, one should understand emptiness. The way of measuring is: those with great wisdom understand immediately, those with little wisdom understand gradually. The philosophical tenet is: understanding the ultimate unborn. The object to be measured of the letter form is: the same as the above ultimate meaning. The reason is: through the letters A, O, Ang, etc., one understands body, speech, and mind as illusory. The way of measuring is: with the wisdom of the conventional illusion, one understands gradually or immediately. The philosophical tenet is: understanding the conventional as the ultimate. The object to be measured of the blessing is: