Chinese
幻化道次第简义幻钥 狮子光。 幻化道次第简义幻钥 狮子光。 幻化道次第简义幻钥之名安住于此。如果找到缺失的第一页，请帮忙补全。总的来说，教法分为两种，不会改变种类，比如国王的例子。没有其他道和果的例子，比如天喜神。第一，详细地阐述差别；第二，像这样总结要点。差别分为两种：简略和详细。其中有三种：世俗的状况、胜义的状况和无别的状况。第一种有三种：道本身的状况、金刚身果本身的状况，以及用世俗水月来比喻的意义。第一种有三种：密续本身的状况、续部意义本身的状况，以及这些不是道之根本的理由。第一种有两种：果的阐述本身所安住的和因，论基本身所安住的状况。第一种有两种：果的意义和四种闲暇的词语阐述。论基本身所安住的状况有三种：秘密的ཨེ་བཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），内部精华གི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），以及这些成为论基的理由。续部意义的状况有八种：定，彼义ངེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），近处，修持和明点，闲暇内部，灌顶和处所依，秘密供养，以及这些誓言和行为安住于自证的状况。近处有两种：上门和下门。第一种有两种：圆满于绸缎脉轮和普遍圆满于四个脉轮。胜义的状况有六种：一切法在意义上是一体的，决定词和例子是共同的，将此阐述为法性身，从中道和果没有其他的，将自生智慧阐述为一切法的本体，以及阐述因的名称数量。无别状况有三种：轮回涅槃寂静无别一体的例子意义，从一开始就阐述为无别，以及显现为二却未成立为二。第二，道有三种特征，第一，知因的特征，在自处见到之章节中有二：与著作相关的意义和当下的意义。其中有二：经部和
English
The Condensed Meaning of the Illusory Path Stages, the Key of Illusion, Singe Ö. The Condensed Meaning of the Illusory Path Stages, the Key of Illusion, Singe Ö. The so-called "Condensed Meaning of the Illusory Path Stages, the Key of Illusion" resides here. If the missing first page of the original is found, please help to restore it. Generally speaking, the teachings are divided into two types, which do not change in kind, like the example of a king. There is no other path and fruit, like the example of the god of joy. First, to explain the differences in detail; second, to summarize the points in this way. The differences are divided into two types: concise and detailed. Among them, there are three: the conventional situation, the ultimate situation, and the non-dual situation. The first has three: the situation of the path itself, the situation of the Vajra body fruit itself, and the meaning of the example represented by the conventional water moon. The first has three: the situation of the secret tantra itself, the situation of the tantric meaning itself, and the reason why these are not the root of the path. The first has two: the explanation of the fruit itself and the situation of the cause, the basis of discussion itself. The first has two: the meaning of the fruit and the verbal explanation of the four leisures. The situation of the basis of discussion itself has three: the secret ཨེ་བཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), the inner essence གི་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), and the reason why these become the basis of discussion. The situation of the tantric meaning has eight: meditation, that meaning ངེ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), proximity, practice and bindu, leisure inside, empowerment and place of support, secret offering, and these vows and behaviors reside in the state of self-awareness. Proximity has two: the upper door and the lower door. The first has two: complete in the silk chakra and universally complete in the four chakras. The ultimate situation has six: all dharmas are one in meaning, the defining words and examples are common, explaining this as the Dharmakaya, from which the path and fruit have no other, explaining self-born wisdom as the essence of all dharmas, and explaining the name and number of causes. The non-dual situation has three: the example meaning of samsara and nirvana being inseparable and one, explaining it as non-dual from the beginning, and appearing as two but not established as two. Second, the path has three characteristics, first, the characteristic of knowing the cause, in the chapter of seeing one's own place there are two: the meaning related to the writing and the meaning of the occasion. Among them, there are two: Sutra and
Chinese
广说。其中有十四个要点。第一，关于必要性，有两点：不理解就修行的过失，以及因此努力寻求理解的方法。第二，关于法器，有两点：经和广说。其中有两点：通过学习成为法器，以及通过价值成为法器。第一点又有两点：以理由的方式简要说明，以及详细解释进入的方式。其中有两点：循序渐进和顿悟。第一点又有两点：学习持续进行是经文的依据，以及生起心的过程。其中有四点：生起心的基础，生起的时间，生起的因缘，以及生起心的过程。生起的因缘有两点：因和缘。第一点又有两点：同分因和俱有因。缘有四种。生起心的过程有两点：共同的和殊胜的生起方式。其中有两点：因缘和自性。其中有四点：动摇、希求、进入和安住，三者中的第一个是闻思。通过价值成为法器有两点：经和广说。第一点又有两点：未经学习就进入的依据，以及分为两部分的依据。广说有两点：循序渐进和顿悟。第一点又有两点：关系，以及具备而相遇，以及具备因缘而进入。其中有两点：首先进入共同的，然后进入这里。顿悟有两点：关系，以及具备因缘而生起心的过程，以及具备法器的功德而重视听闻。第三，时间分为两部分。如果共同讲述因缘，则有三种：使之了解的因，一起作用的缘，以及同分因。第六，理解的方法有两点：经和广说。其中有三点：那时将所依安置于基础，不正确的智慧是眼睛的明亮，以及从不错误的目标中获取。第一点又有两点：经和广说。其中有三点：基础，理由和成立的意义。第一，如果也认为所依之词是生起的基础和完全稳固的基础，那么这里对于完全考察的基础有两点：考察什么可衡量之物，以及消除对此的疑惑。
English
Extensive explanation. Among the fourteen points, first, regarding necessity, there are two points: the fault of meditating without understanding, and therefore striving for a method of understanding. Second, regarding the vessel, there are two points: Sutra and extensive explanation. Therein, there are two points: becoming a vessel through learning, and becoming a vessel through value. The first point has two points: briefly explaining in the manner of reasons, and extensively explaining the way of entering. Therein, there are two points: gradual and sudden. The first point has two points: the justification of the scriptures for continuous learning, and the manner of the arising of mind. Therein, there are four points: the basis of the arising of mind, the time of arising, the causes and conditions for arising, and the manner of the arising of mind. The causes and conditions for arising have two points: cause and condition. The first point has two points: the co-existing cause and the concurrent cause. There are four conditions. The manner of the arising of mind has two points: common and supreme ways of arising. Therein, there are two points: causes and conditions, and one's own nature. Therein, there are four points: wavering, aspiration, entering, and abiding, the first of the three being hearing and thinking. Becoming a vessel through value has two points: Sutra and extensive explanation. The first point has two points: the justification for entering without learning, and the justification for dividing into two parts. The extensive explanation has two points: gradual and sudden. The first point has two points: relationship, and meeting with possession, and entering with possession of causes and conditions. Therein, there are two points: first entering the common, and then entering here. The sudden has two points: relationship, and the manner of the arising of mind with possession of causes and conditions, and valuing hearing with possession of the qualities of the vessel. Third, time is divided into two parts. If the two causes and conditions are explained in common, there are three: the cause that makes one understand, the condition that acts together, and the co-existing cause. Sixth, the method of understanding has two points: Sutra and extensive explanation. Therein, there are three points: at that time, placing the support on the basis, incorrect wisdom is the clarity of the eye, and taking from an unerring object. The first point has two points: Sutra and extensive explanation. Therein, there are three points: the basis, the reason, and the meaning of establishment. First, if one also considers the basis of the support word to be the basis of arising and the basis of complete stability, then here, for the basis of complete examination, there are two points: examining what is to be measured, and dispelling doubts about it.
Chinese
哦。因此，要消除因两种考察不足而产生的疑虑，并消除无法衡量的必要性。其中有两个方面：必要性和消除。第一点有两个方面：在境上认识到无法衡量。理由有两个方面：概要和详细。其中有三个方面：实际、方式和词语。方式有两个方面：简要指示和分别解释。其中有六种方式：自性语的方式、法身的方式、报身的方式、现证菩提的方式、金刚的方式和化身语的方式。词语有两个方面：劝诫和自身的体性。第一点有两个方面：劝诫以智慧为依据来表达，以及劝诫以实际和方式为依据来表达。体性有两个方面：分别解释五个词语，以及简要地归纳为两个方面来指示。第一点有两个方面：概要和详细。其中有七个方面：表达体性语的词语、意义的语、明智的语、金刚的语、表号的语、词语的语和表达秘密语的词语。简要地归纳为两个方面来指示，有两个方面：概要和详细。其中有两个方面：通过考察“那萨”来理解，以及通过考察来理解。第一点有六个方面：通过考察“那萨”来合理化，考察“那萨”的意义，思辨的过失，未经考察而证悟的例子和意义以及证悟的意义，以及理由的伟大。通过考察来理解有三个方面：实际的理由，应当具备誓言，以及消除意义和词语相同与不同的必要性，劝诫在意义上理解。第一点有三个方面：概要、详细和意义的总结。详细分为两个方面：词语和意义不一致，以及词语和意义一致的理由。第一点有五个方面：表达的例子，理由所要确立的意义，表相的必要性，实际的理由，以及能够确立的合理性。意义有两个方面：合理性和实际意义。其中有指示的“那萨”和普遍显现。实际的因有两个方面：什么也不是和什么也不是的理由，以及远离和不远离边际的理由。词语和意义一致的理由有两个方面：概要和详细。其中有两个方面：量论的教言和经文，以及声音一致意义推测。第一点有四个方面：清净、平等、共同，四种证悟，以及大自在。
English
Oh. Therefore, to dispel the doubt of inadequacy due to two kinds of examination, and to dispel the necessity of being immeasurable. There are two aspects to this: necessity and elimination. The first point has two aspects: recognizing the immeasurable in the realm. There are two aspects to the reason: summary and detail. There are three aspects to this: actual, manner, and words. There are two aspects to the manner: brief indication and separate explanation. There are six manners: the manner of the speech of self-nature, the manner of the Dharmakaya, the manner of the Sambhogakaya, the manner of perfect enlightenment, the manner of the Vajra, and the manner of the speech of the Nirmanakaya. There are two aspects to the words: exhortation and one's own essence. The first point has two aspects: exhortation to express based on wisdom, and exhortation to express based on actuality and manner. There are two aspects to the essence: separate explanation of the five words, and brief indication by summarizing into two aspects. The first point has two aspects: summary and detail. There are seven aspects to this: words expressing the speech of essence, the speech of meaning, the speech of intelligence, the speech of the Vajra, the speech of symbols, the speech of words, and words expressing the speech of secrecy. Brief indication by summarizing into two aspects has two aspects: summary and detail. There are two aspects to this: understanding through the examination of "Na Sa," and understanding through examination. The first point has six aspects: rationalizing through the examination of "Na Sa," examining the meaning of "Na Sa," the faults of speculation, the example and meaning of realization without examination, the meaning of realization, and the greatness of the reason. Understanding through examination has three aspects: the actual reason, the need to keep vows, and eliminating the necessity of the sameness and difference of meaning and words, exhorting to understand in meaning. The first point has three aspects: summary, detail, and summary of meaning. Detail is divided into two aspects: words and meaning disagreeing, and reasons where words and meaning agree. The first point has five aspects: examples of expression, the meaning to be established by the reason, the necessity of the sign, the actual reason, and the rationality of being able to establish. There are two aspects to the meaning: rationality and actual meaning. There are the indicated "Na Sa" and universal appearance. There are two aspects to the actual Hetu: the reason of neither being anything nor not being anything, and the reason of being separated and not separated from extremes. There are two aspects to the reason where words and meaning agree: summary and detail. There are two aspects to this: authoritative teachings and scriptures of valid cognition, and inference of meaning from concordant sounds. The first point has four aspects: pure, equal, common, four realizations, and the great self.