Chinese
而且，即使持有欲界天和色界天梵天的清净生，也比其他更殊胜，因为对生有自主，所以显现能随所应化现。那么，由于安住于获得能力见道的地上，即使与因乘的极喜地和见道相同，但其意是与安住于因的不动地的菩萨相同。而且，当十学道的自性，十波罗蜜多全部圆满时，极喜地等十地的行进也圆满。以无碍之方便，以及无所缘之智慧所装饰的智慧，是方便之最胜，即莲花者之地。以智慧离戏论最胜的加持，能示现身和智慧坛城的最胜智慧，是法轮大集之地，这也是地的差别，舍弃亲怨生之地相的下十地，以及在一个地的自性上，分开安立三身的上三地。因此，见、修、究竟三者所摄的十地是因地，普光等三地是究竟果地，这样，地道的差别，不需要长时间修习，而是迅速自然圆满。按照生起次第，以三摩地三者先导，如虚空般清净的法界影像，在宫殿中，于莲花日月之座上，以自生智慧自在掌控一切的国王金刚萨埵，双运与明妃。按照圆满次第，是法界与心。这样修习双运，则诸佛的坛城全部无余都能修习。除此之外，无论从四季十方，即从任何处所时间情况寻找，也无法找到与自心性相异的圆满佛陀自相。为什么呢？如果证悟自性本自清净的心性，就是圆满佛陀，这样，如果内在没有证悟佛陀，那么向外寻找也无法找到，所以不要寻找，这样教导。而且，所有所要成就的坛城，以及成为道的果位持明四果的
English
Moreover, even holding the pure birth of the desire realm gods and the form realm Brahma, it is more excellent than others, because one has autonomy over birth, so it appears to be able to manifest in whatever way is appropriate. Then, because one abides on the ground of attaining ability and the path of seeing, even if one is the same as the Extremely Joyful Ground of the causal vehicle and the path of seeing alone, one's intention is the same as that of a Bodhisattva abiding on the Immovable Ground of the cause. Moreover, when the nature of the ten paths of learning, the ten perfections, are all completely perfected, the progression of the ten grounds, such as the Extremely Joyful Ground, is also perfected. The wisdom adorned with unobstructed means and wisdom without focus is the supreme of means, namely the ground of the Lotus Holder. The supreme wisdom that can show the body and wisdom mandala with the blessing of the supreme wisdom free from elaboration is the ground of the Great Wheel Assembly, which is also the difference of the grounds, the lower ten grounds that are the characteristics of the ground of abandoning friends and enemies, and the upper three grounds that are established by dividing the qualities of the three bodies on the nature of one ground. Therefore, the ten grounds included in the three of seeing, meditation, and ultimate reality are the causal grounds, and the three grounds of All-Illuminating Light, etc., are the ultimate resultant grounds. In this way, the difference between the grounds and paths does not need to be cultivated for a long time, but is quickly and spontaneously perfected. According to the generation stage, with the three samadhis preceding, in the palace, the image of the pure realm of space, on the seat of the lotus sun and moon, the king Vajrasattva, who freely controls everything with self-born wisdom, is in union with his consort. According to the completion stage, it is the realm of phenomena and mind. By meditating on this union, all the mandalas of the Buddhas, without exception, can be meditated upon. Apart from that, no matter where you search from the four seasons and ten directions, that is, from any place, time, or situation, you will not find a complete Buddha with self-characteristics that is different from your own mind. Why? If you realize the nature of your own mind, which is naturally pure, that is the complete Buddha. In this way, if you do not realize the Buddha within, then you will not find it even if you search outside, so do not search, this is the instruction. Moreover, all the mandalas to be accomplished, and the four fruits of the Vidyadhara fruit that become the path,
Chinese
乌拉洛。第一是：未证悟等，一个偈颂。第二是：文字的声等，一个诗行。第三是：从中等，两个诗行。第二是结合的方法。在一个论典之上，有两种解说方式：以智慧解脱道的方式解说，以及以方便道诀窍的方式解说。第一种也有两种：如解脱道次第般解说，以及如一时俱下般解说。第一种也有三种特征。认识因的特征，即见解是：具足坛城等，一个诗行。第二，进入缘的特征，即三摩地是：于坛城等，四个半偈颂。之后，果的特征是：漏洞等，九个诗行。第二，如一时俱下般解说，有教说和解释两种。第一是：具足坛城等，五个诗行。详细解释有三种。第一，如何具足坛城，即显示：诸元素等，一个偈颂。第二，如何于自性坛城修持三摩地坛城，即：普贤等，三个诗行。第三，如是具足后会变成什么，即：心髓等，三个偈颂。第二，以方便道诀窍的方式解说，有两种：如上门调伏摄受的诀窍般解说，以及如下门三界嬉戏的诀窍般解说。第一种有四种：普贤，普贤母，清净结合，以及广大遍布的诀窍。第一是：具足坛城等，一个偈颂。第二是：秘密明点等，两个偈颂。第三是：心髓明点等，三个诗行。第四是：漏洞等，九个诗行。第二，如下门三界嬉戏的诀窍般解说，有方便即是智慧，智慧即是方便，方便智慧无二结合。第一是：具足坛城等，一个偈颂。第二是：秘密明点等，两个偈颂。第三是：心髓明点等，三个偈颂。第三，显现的果是：安住于坛城等，两个偈颂。第二，总结意义是：圆满智慧等，五个诗行。第二，宣说其超越其他之殊胜
English
Ullalo. First is: Non-realization, etc., one verse. Second is: The sound of letters, etc., one line. Third is: From within, etc., two lines. Second is the method of union. On one text, there are two ways of explanation: explaining in terms of the path of wisdom liberation, and explaining in terms of the path of skillful means instructions. The first also has two: explaining as the gradual path of liberation, and explaining as the simultaneous path. The first also has three characteristics. The characteristic of knowing the cause, which is the view, is: Possessing mandala, etc., one line. Second, the characteristic of entering the condition, which is samadhi, is: In the mandala, etc., four and a half verses. Then, the characteristic of the result is: Leakage, etc., nine lines. Second, explaining as the simultaneous path, there are two: teaching and explanation. The first is: Possessing mandala, etc., five lines. The detailed explanation has three parts. First, how to possess the mandala, which is showing: Elements, etc., one verse. Second, how to cultivate the samadhi mandala on the nature mandala, which is: Samantabhadra, etc., three lines. Third, what will happen from possessing it in this way, which is: Essence, etc., three verses. Second, explaining in terms of the path of skillful means instructions, there are two: explaining as the instructions of the upper gate taming and subduing, and explaining as the instructions of the lower gate playing in the three realms. The first has four: Samantabhadra, Samantabhadri, pure union, and the instructions of great pervasiveness. The first is: Possessing mandala, etc., one verse. The second is: Secret bindu, etc., two verses. The third is: Essence bindu, etc., three lines. The fourth is: Leakage, etc., nine lines. Second, explaining as the instructions of the lower gate playing in the three realms, there are skillful means as wisdom, wisdom as skillful means, and the union of skillful means and wisdom as non-dual. The first is: Possessing mandala, etc., one verse. The second is: Secret bindu, etc., two verses. The third is: Essence bindu, etc., three verses. Third, the manifested result is: Abiding in the mandala, etc., two verses. Second, summarizing the meaning is: Perfect wisdom, etc., five lines. Second, explaining its greatness that surpasses others
Chinese
二者。修行者之殊胜，修行道之殊胜。第一者，何者等五句。第二者有四。是诸道之果，是胜者之足迹，是瑜伽士之道，是胜者之意之精髓之殊胜。第一者，劫等一偈。第二者，世间等一偈。第三者，生等二句。第四者，此乃等五句。第三，于何处堪能之器之解说有二。于堪能器者施与，于非堪能器者不施与之显示。第一者，一切之等五句。第二者，于其他等一偈。第二，宣说之方式者，如是等。第三，名称者，秘密藏等。彼等段落之正文是，༈ 会供修法之教示。之后，为示解脱方便之口诀心要故。如来十方四时所摄一切之身语意不分之金刚坛城一切，摄集于觉性之智慧一味而安住之导师薄伽梵大乐者，轮回涅槃之诸法本来于大圆满中，自生之智慧任运成就，不离之誓言，于非器者极密，自性秘密藏彼性，表诠方便之云，种种陈设之等持而入，特意宣说此。诸宗派中，外道邪谬者，未证悟真实，颠倒证悟者，断见为可怜者，常见为外道者。解脱之门略微证悟者，声闻缘觉二者，真实未证悟者，中观唯识二者，诸法本来清净平等大中安住之义未见之故。以调伏为主者，事行二者。以心之意念等持为主者，瑜伽也。外续以下未成共同之境故。秘密者，摩诃瑜伽和阿努瑜伽。诸法本来以自性清净安住于自生智慧之义。阿努以下未成境故，秘密者为阿底瑜伽。彼等义者
English
Two. The greatness of the practitioner and the greatness of the path of practice. The first is: "Whoever," etc., five lines. The second has four. It is the fruit of all paths, the footprint of the Victorious One, the path of yogis, and the greatness of being the essence of the Victorious One's intention. The first is: "Kalpa," etc., one verse. The second is: "World," etc., one verse. The third is: "Arising," etc., two lines. The fourth is: "This is," etc., five lines. Third, there are two explanations of the vessel to whom the field is given. Giving to a worthy vessel and showing not to give to an unworthy vessel. The first is: "All," etc., five lines. The second is: "Elsewhere," etc., one verse. Second, the way of speaking is: "Thus," etc. Third, the name is: "Secret Essence," etc. The actual text of those sections is: ༈ Teaching of Gathering Practice. Then, in order to show the essence of the method of liberation. The Teacher, the Bhagavan, the Great Bliss, who abides by gathering all the body, speech, and mind of the Tathagatas, undivided, of the Vajra Mandala, gathered into one wisdom of awareness, spontaneously accomplished as self-arisen wisdom in the Great Perfection from the beginning of all phenomena of samsara and nirvana, the samaya that does not deviate, is extremely secret to those who are not vessels, the very essence of the self-nature secret, the cloud of means that expresses that very nature, enters into samadhi, and speaks this intentionally. Among all philosophical systems, the heretical and confused are: those who have not realized reality and those who have realized it wrongly. Those who hold to annihilation are pitiful, and those who hold to permanence are heretics. The Shravakas and Pratyekabuddhas are those who have realized only one aspect of the door to liberation, and the Madhyamikas and Chittamatrins are those who have not realized reality itself, because they have not seen the meaning of all phenomena abiding in the Great Equality of original purity. Those who mainly practice discipline are the Kriya and Charya. Yoga is that which mainly practices the intention of the mind, samadhi. Since the outer tantras and below have not become a common object, the secret is Maha Yoga and Anu Yoga. The meaning of all phenomena abiding as self-arisen wisdom, naturally pure from the beginning. Since it has not become an object of Anu and below, the secret is Ati Yoga. Those meanings
Chinese
这是为了展示象征之门的差别。 这些象征用什么术语来表示呢？用多个字母组成的语音术语来命名。从字母的集合中，产生仅显示事物本质的名称。依靠这些名称的集合，清晰地显示事物的特性，这就是词语。从词语的集合中，形成各个论著的整体。它们各自充分地象征所要表达的意义而存在。 特别是，象征的自性，存在于一切有情众生的心中，但因为难以理解而隐藏。象征的甚深秘密之道，因为没有缘分的人无法理解而被隐藏。像这样，揭示隐藏和遮蔽这两个意义的是，因为确定无疑地显示传承的金刚上师的心中存在，所以由他来揭示。 从这里到“是圣洁的”，是按照解脱道来解释的。也就是，自明自性清净的坛城，殊胜的真谛无别，周遍存在于轮回涅槃无别的状态中，这是见解的本质。实相的坛城，通过各种论证来确定。对于本来清净法性意义的坛城，修持无分别的禅定坛城，即大空性的瑜伽。对于胜义法性的坛城，其自力是智慧幻化的坛城，即慈悲的瑜伽。从这两者的无碍双运中，从自然产生的文字的散聚中净化心。这些也观想为心之本质的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的坛城，细微的字。而这完全转变为金刚之后，修持本尊身坛城，即手印合一的禅定。因此，通过它将修持一切坛城，所以是殊胜的，因为难以用执着于差异的心来理解双运的本尊身。与秘密的意义，以及远离边际戏论，所以是明点。像这样，因为有戏论的坛城成为基础，所以是法界。那五大是智慧的自性，即五部佛母。伟大的声音，即五蕴，也就是五部如来。像这样，因为一切分别念都清净为菩提心，所以本尊与觉性无别，是金刚的集合。像这样