Chinese
仅仅从我自身没有真实成立的是胜义谛，如幻象般不间断显现的是世俗谛。如是，与相乘者将一切法分为二谛的观点和方式相符，在此也说为二谛。如此，执著于我的意识，以及执著于我所的五蕴，将五大种执著为异体而作为对境，这些仅仅是显现，实际上并非如此成立。在完全清净的法界，其本性中，是一种状态。如果说我和我所和他者，这些显现为不同的事物，那仅仅是颠倒妄想的错觉。因为没有见到其他，所以极其微细，即是微尘；因为没有证悟，所以深奥，即便是刹那的意识，如果颠倒了也不存在。如此显现，是以前的颠倒妄想的延续，之后又继续作用，如同梦境的显现一样，是从错觉中产生的。实际上，除了法性之外，没有任何动摇。如果进行分析，甚至连颠倒妄想也不存在。因为其原因是不明智的我，结果是五蕴，以及执著的延续显现为阿赖耶识，其所依赖的基础和产生的根本本来就不存在。在轮回和涅槃平等性的法界中，连刹那的颠倒妄想的延续也不成立。如是，颠倒妄想的延续，完全清净的法界之状态，在那之上进行控制，无生无灭，真实无别，从本来就证悟成佛的力量中，如同自证现量般，自己对自己作用，因为证悟到无境自明，我和五蕴，以及他者五大种，和妄想的延续阿赖耶识，内外之法，这些自性清净的道理确定下来，这就是无上金刚乘的宗义。因为与相乘外续部的乘不同，所以是殊胜的。天人、人、声闻、缘觉、菩萨的四乘，各自从自己的不相符之处必定解脱。最终，唯一无上的乘，是他们的所证，因为没有比这更高深需要修习的，所以必定是果位，也是安住的处所。以证悟真实之实相的智慧来善加观察和分析，一切法自性如何也
English
That which is not truly established from myself alone is the ultimate truth, and that which appears without ceasing, like an illusion, is the conventional truth. Thus, in accordance with the tenets of the Characteristic Vehicle, which divides all phenomena into two truths, here too, we speak of two truths. Thus, the consciousness that grasps at a self, and the five aggregates that conceive of "mine," imputing otherness to the five elements and grasping them as objects, these are merely appearances and are not established as such. In the realm of complete purity, in the nature of suchness, there is only one mode. How is it that these appearances of "self," "mine," and "other" as distinct entities are merely illusions of mistaken conception? Because they are not seen otherwise, they are subtle and subtle, like atoms; because they are not understood, they are profound, even a momentary consciousness, if mistaken, does not exist. The appearance of this is the continuation of previous mistaken conceptions, and the subsequent action is like the appearance of a dream, arising from delusion. In reality, there is no movement other than the nature of phenomena, and upon analysis, there is not even a mistaken conception. Because its cause is the ignorant self, and its result is the five aggregates, and the continuation of attachment appears as the alaya-consciousness, its basis of reliance and root of generation are not established from the beginning. In the realm of equality of samsara and nirvana, not even a momentary continuation of mistaken conception is established. Thus, the continuation of mistaken conception, the mode of the realm of complete purity itself, controlling that, without birth and cessation, inseparably true, through the power of realizing enlightenment from the beginning, like self-awareness directly experiencing itself, because of realizing self-illumination without an object, the self, the five aggregates, and the other five elements, and the continuation of conception, the alaya-consciousness, these inner and outer phenomena are inherently pure, and that very fact is definitively established. This is the tenet of the unsurpassed Vajrayana. Because it is distinct from the Characteristic Vehicle's outer tantras, it is supreme. The four vehicles of gods, humans, hearers, solitary realizers, and bodhisattvas necessarily emerge from their respective discordant aspects. Ultimately, this single unsurpassed vehicle is their object of attainment, and because there is nothing beyond this to traverse and purify, it is definitely the fruit and also the place of abiding. When thoroughly examined and analyzed with the wisdom that realizes the true nature of reality, all phenomena, by their very nature, are not
Chinese
从无成就的境界中，仅仅作为缘起而显现一切，因此各种方便也与所化众生的心意相符而成就。真实而言，由于三身无别，因此佛陀的化身也不会完全超出涅槃，他所说的法也永远不会消失。然而，显现出好像有变迁，是为了使不了解实相的众生得以成熟和调伏，从佛陀最初降生于世间直到最终示现涅槃之间的所有行为，都只是化现，而不是自性。三学，主要是导师所设立的律藏、经藏、论藏，即三藏。以及沐浴和洁净等难以逾越的誓言所束缚的事部。依靠克里亚瑜伽二者进行修持的行为部。外在行为只是辅助，主要依靠瑜伽而成就意义的瑜伽部。三种仪轨生起等生起次第和圆满次第，主要阐述明空的身之续无上父续。生起次第圆满之方式。圆满次第安乐空主要阐述语之续无上母续。生起圆满双运且主要阐述光明智慧大圆满的意之续无二续。因此，遍布十方世界的显宗密宗一切经典都源于此秘密心髓。此续在轮回未空之际，将成为一切经藏和续部的源头，犹如母体。一切都由此确定，因此也像是所有显宗密宗的共同注释。如此，所宣说的法仅仅是名称的安立。虽然在事业上没有成就，但导师为了通过名言逐渐引导至真实的意义，暂时顺应所化众生的心意。仅仅是假立名相和词句来宣说佛法。因此，从导师宣说之时起，名相词句中丝毫没有真实的意义。因此，宣说一切法不可言说。广说之后，如来父母无二智慧的自性坛城。
English
From the state of non-accomplishment, everything arises merely as interdependent origination, therefore various methods are also accomplished in accordance with the minds of those to be tamed. In truth, since the three bodies are inseparable, the emanation body of the Buddha will not completely transcend nirvana, and the Dharma spoken by him will never perish. However, the appearance of seeming to have changes is to ripen and subdue sentient beings who do not understand the true nature. All the actions from the Buddha's first appearance in the world until the final manifestation of nirvana are merely emanations, not self-nature. The three trainings, mainly the Vinaya Pitaka, Sutra Pitaka, and Abhidhamma Pitaka, which are established by the teacher, are the three baskets. And the Kriya Tantra, which is bound by vows that are difficult to transgress, such as bathing and purification. The practice of relying on both Kriya Yoga is the Conduct Tantra. The outer behavior is only an aid, and the Yoga Tantra mainly relies on yoga to accomplish meaning. The three rituals, such as generation, etc., are the generation stage and the completion stage, mainly explaining the clear and empty Body Tantra, the unsurpassed Father Tantra. The way to complete the generation stage. The completion stage, bliss and emptiness, mainly explains the Speech Tantra, the unsurpassed Mother Tantra. The Mind Tantra, which unites the generation and completion stages and mainly explains the Great Perfection of Clear Light Wisdom, is the non-dual Tantra. Therefore, all the Sutras and Tantras that are widely known in the ten directions of the world originate from this Secret Essence. This Tantra will be the source of all Sutras and Tantras as long as samsara is not empty, like a mother. Everything is determined by this, so it is also like a common commentary on all Sutras and Tantras. Thus, the Dharma that is proclaimed is merely the establishment of names. Although there is no accomplishment in action, the teacher temporarily conforms to the minds of those to be tamed in order to gradually guide to the true meaning through names. It is only the false establishment of names and words to proclaim the Dharma. Therefore, from the time of the teacher's proclamation, there is not the slightest real meaning in names and words. Therefore, it is said that all Dharmas are inexpressible. After the extensive explanation, the mandala of the nature of non-duality of the Tathagata Father and Mother.
Chinese
直到“导师的最终”之间，揭示了化身调伏众生的开端。如此一来，此前，导师塞革瓦多吉和桑结桑瓦认为，圆满了生起续的因缘。然后，直到“如来”为止，主要阐述了如实观的次第。比玛拉导师认为，第二品圆满了母之请问的生起续的因缘，然后，“无二自性大”等，第二品下半部分阐述了生起二菩提心。此外，在第三品中，“具足殊胜菩提瑜伽士，通达诸法究竟义”，阐述了生起二菩提心的瑜伽士，暂时虽然阐述了各种道的次第，但最终归于决定的意义，并阐述了专注于此而通达的方式。荣宗大师认为，第一品是开端，第二品是普贤父母的请问，以及为未证悟的众生生起二菩提心，第三品阐述了通过六能仁的加持，以四调伏行利益众生的方式，然后，第四品以下阐述了续部的真实内容。那么，这里应该如何安立呢？无论如何解释这三种观点，都没有矛盾，而且容易讲解。然而，在这里，以噶丹巴派的口诀传承为主，暂时遵循第一种解释来说明。如果将寂怒总别品的教法与教法汇集品结合起来，那么，直到第三品上半部分为止，阐述了寂静先行的品，象征着究竟圆满的果位坛城。如果与续部的真实内容如何阐述结合起来，那么，从如实观的角度来看，第三品阐述了各种乘的观点。第四品有三部分：所说之历史叙述、正文和名称。第一部分是“从那时起，如是”到“取出”之间。品的正文分为两种：广说和略说。第一种有四部分：文字如何产生的过程、如此产生的力量、以道的方式调伏心、文字。
English
Up to "the ultimate of the teacher," it reveals the beginning of the incarnate being's taming of sentient beings. Thus, prior to that, the teacher Sekge Dorje and Sangye Sangwa considered that the causes and conditions for the arising of the tantra were complete. Then, up to "Tathagata," it mainly explains the order of viewing reality as it is. The teacher Vimala considered that the second chapter completes the causes and conditions for the arising of the tantra of the mother's questioning, and then, "the great self-nature of non-duality," etc., the latter half of the second chapter explains the generation of two bodhicittas. Furthermore, in the third chapter, "The yogi who possesses supreme bodhi, understands the definitive meaning of all dharmas," it explains that the yogi who generates two bodhicittas, although temporarily explains various stages of the path, ultimately converges on the definitive meaning, and explains the way of focusing on this and understanding it. Rongzom Mahapandita considered that the first chapter is the beginning, the second chapter is the questioning of Samantabhadra and Samantabhadri, and the generation of two bodhicittas for sentient beings who have not realized it, the third chapter explains the way of benefiting sentient beings through the blessings of the six Buddhas, with the four means of taming, and then, the fourth chapter onwards explains the actual content of the tantra. So, how should it be established here? No matter how these three views are explained, there is no contradiction, and it is easy to explain. However, here, with the oral tradition of the Kadampa school as the main focus, I will temporarily follow the first explanation. If the teachings of the peaceful and wrathful general and specific chapters are combined with the collection of teachings, then, up to the first half of the third chapter, it explains the chapter of peaceful preliminaries, symbolizing the ultimate and complete mandala of the result. If it is combined with how the actual content of the tantra is explained, then, from the perspective of viewing reality as it is, the third chapter explains the views of various vehicles. The fourth chapter has three parts: the historical narrative of what was said, the text, and the name. The first part is from "From that time on, thus" to "extracted." The text of the chapter is divided into two types: extensive explanation and brief explanation. The first has four parts: how the letters originated, the power of such origin, taming the mind in the way of the path, and the letters.
Chinese
是解释意义。第一是：从阿卡卡等至诶阿。第二是：知道这些被取出等等。第三，在道路的控制中，修心有三：修习阿字，修习其他字，以及显示其为智慧之因。第一是：阿在阿拉伯稳固等等，一个偈颂。第二是：从那等等，两句。第三是：这是等等，两句。第四，解释字的意义有三：讲述的来历，意义解释本身，以及结尾。第一是：从那以后等等。第二有二：解释字的总体意义，以及解释四十五个个别字的意义。第一有四：字的伟大，自性，作用，以及定义。第一有二：显示字是三身之自性，以及显示它们所象征的三金刚。第一有三，第一，显示无缘法身为：阿是空等等，一个偈颂。第二，显示自在受用身为：阿即是多种等等，一个偈颂。第三，显示显现为多种游舞的化身有三，第一，显示为化身的语为：诶玛霍稀有等等，一个偈颂。第二，显示为化身的心为：无实等等，两句。第三，显示为化身的身为：形状和等等，两句。第二，显示它们象征三金刚为：十方四时等等，一个偈颂。第二，字的自性是：心的等等，两句。第三，作用是：无缘等等，一个偈颂。第四，定义是：界等等，两句。第二，解释个别意义有二：解释三种遍行和四十二种遍及之物。第一是：头是等等，三句。第二是：阿是生处等等，直到说是坏灭。第三，结尾是：字从阿霍至。第二，简略显示有四：讲述所说为来历，简略本身，表示密咒之功德。第一是：从那以后等等。第二是：阿霍方便和从阿霍至。第三是：金刚从词至哦。第四是：说是等等。第三，章节的名称是：秘密的等等。那