Chinese
所谓的“次第”，是指将上述十三种更高的见解，像梯子的横档一样，显示出下者与上者在见解等方面存在差别。其中，“次第的鬘条”表示各种见解的差别各自不混杂，而是像鬘条一样整齐排列。如同玉汤等，上者不会直接否定下者，所以称为“鬘条”。然而，在描述金山七重山和须弥山的特征时，就像理解了上者如何胜过下者一样，这里也像鬘条一样显示了名相和状态。因此，可以像梯子的横档一样理解内在的差别。并且，九乘佛法中的每一乘，都有入门等四种或五种名相，或者广说有十二种等，分别显示，所以说是差别。归纳起来有两种：一般而言，详细显示这些的是四万八千法门。这些被归纳为《秘密藏》，又被归纳为极秘密的口诀品。而且，由于经续混乱、教诫收缩、口诀隐藏，导致经续散乱，所以上师将这些归纳到这部论著中。并且，这里虽然没有归纳意义而作了详细显示，但因为词句简略，所以也算是归纳了。“备忘录”实际上指的是“遗忘录”。或者是因为二十五君臣等人的请求，并且担心他们遗忘，所以将这些写成文字集合；或者是因为没有像其他论著一样事先产生写作的意愿，而是直接回答了请求的话语，没有进行词语的修饰；又或者是上师谦虚，认为这只是像无尽慧上师一样的我自己的备忘录而已。因为上师是最终的道路，所以显示了通过那个意义也会转变为利益他人。因此，在说明名称的同时，也暗示了立誓讲说的内容。如果那样的话，其他的论著都是先顶礼然后立誓讲说，这里先立誓然后顶礼难道没有矛盾吗？这是因为写作论著的立誓的盔甲已经事先穿好，为了平息与此不符的方面，所以顶礼是非常合理的。例如，世间人完成纺织的准备工作后，在进入正题时就像扬起风帆一样。第二部分是顶礼。
English
The so-called "sequence" refers to the thirteen higher views mentioned above, which, like the rungs of a ladder, show that there are differences between the lower and the higher in terms of views and so on. Among them, "a garland of sequences" indicates that the differences in various views are not mixed together, but are arranged neatly like a garland. Just as with Yuthang and others, the higher does not directly negate the lower, so it is called a "garland." However, when describing the characteristics of the seven golden mountains and Mount Sumeru, just as one understands how the higher surpasses the lower, here too, the names and states are shown like a garland. Therefore, one can understand the inner differences like the rungs of a ladder. Furthermore, each of the nine vehicles of Dharma has four or five aspects such as entryways, or elaborately twelve aspects, which are shown separately, so it is said to be different. There are two ways to summarize: generally speaking, what is shown in detail is the eighty-four thousand gates of Dharma. These are summarized into the Guhyagarbha Tantra, and further summarized into the chapter of extremely secret instructions. Moreover, because the tantras are confused, the precepts are condensed, and the instructions are hidden, the tantras are scattered, so the master has summarized these into this treatise. Furthermore, although the meaning is not summarized here but shown in detail, it is also considered a summary because the words are concise. "Memorandum" actually refers to "forgetting notes." Either because of the request of the twenty-five royal subjects and others, and fearing that they would forget, these were written into a collection of words; or because there was no intention to write like other treatises beforehand, but directly answered the requested words, without embellishing the words; or the master was humble, thinking that this was just my own memorandum like the master Blo-gros mi zad-pa. Because the master is the ultimate path, it shows that by means of that meaning it will also be transformed into benefiting others. Therefore, while explaining the name, it also implies the content of vowing to speak. If that is the case, in other treatises, one first prostrates and then vows to speak, is there no contradiction in vowing first and then prostrating here? This is because the armor of vowing to write the treatise has already been put on beforehand, and in order to pacify the aspects that are inconsistent with this, prostration is very reasonable. For example, when a worldly person completes the preparations for weaving, it is like raising a sail when entering the main subject. The second part is prostration.
Chinese
如显现般战胜蕴魔。因彼无有生起之因缘，故刹那亦不滞留，战胜死主之魔。如虚空无有对治，法性亦无对治之法，故战胜天子之魔。然彼非仅安住于寂灭一边，不离如是之自性，以无量了知之事业，对所化之利益无有阻碍，故称具有。以战胜彼等，故超越轮回之边，不住于彼，故超越寂灭之边。以何者具有之义之大悲显现方式。 曼妙庄严的薄伽梵啊，是四魔得胜、六种功德、超越二边的意义，是化身的事业。以四种圆满之佛陀的观察，对于南赡部洲，善恶势力强大，是业之土地，十六国的国王中，释迦种族最为殊胜，以及无与伦比的父母，总的来说，所化有缘者众多，特别是对于误入歧途的外道徒众，同时调伏众多，以观察到能成就无量所化之利益的意义而有四种观察。之后在春季首月之初八，进入母胎，广大地示现与所化相应的行为，然后出家。在尼连禅河圆满苦行，因苦行而身体羸弱之时，乐施女供养乳粥，身体如擦拭黄金一般，战胜蕴魔。薄伽梵已获得寿命之自在，想要安住无量劫，刹那之间想要入灭亦能自在，在获得自主的战胜死主之魔的状态中，为了利益懈怠的所化，示现入灭之方式。铁匠子祈请延寿两年，故战胜死主之魔。天子之魔是薄伽梵在菩提树下金刚座上成佛时，了知末法时代之众生会诽谤，为了遣除彼等，从面部的毫毛等身体各处，放出六十六俱胝光芒，压服骄慢的路迦巴，
English
Like appearance, vanquishing the demon of the aggregates. Because the causes and conditions for its arising do not exist, it does not remain for even a moment, vanquishing the demon of the Lord of Death. Just as space has no antidote, the nature of reality has no antidotal dharma, thus vanquishing the demon of the sons of the gods. However, it does not abide solely on the side of peace. Without moving from that very nature, with inconceivable activities of knowing as it is, it is said to possess unobstructed benefit for those to be tamed. By conquering these, it transcends the limits of samsara, and not abiding in that, it transcends the limits of nirvana. In what way does the compassion of the meaning of possessing manifest? The Bhagavan is the meaning of the four vanquished, six endowments, and transcendence of the two extremes, which is the activity of the emanation body. With the four complete perceptions of the Buddha, for the southern continent of Jambudvipa, where the power of good and evil is strong, it is a land of karma, among the kings of the sixteen countries, the Shakya lineage is the most supreme, and the incomparable father and mother, and in general, many fortunate beings to be tamed, especially for the heretical followers who have gone astray, taming many at once, observing that immeasurable benefit for those to be tamed can be accomplished, thus there are four observations. Then, on the eighth day of the first month of spring, entering the mother's womb, extensively displaying activities in accordance with those to be tamed, and then renouncing. Completing austerities at the Nairanjana River, when the body became emaciated due to asceticism, the well-born woman offered milk rice, and the body became like wiping gold, vanquishing the demon of the aggregates. The Bhagavan has mastered the formation of life, wanting to abide for immeasurable kalpas, and being able to pass into nirvana in an instant, in the state of having attained self-mastery and vanquishing the demon of the Lord of Death, in order to benefit lazy beings to be tamed, showing the manner of passing away. When the blacksmith's son requested to extend his life by two years, he vanquished the demon of the Lord of Death. The demon of the sons of the gods is when the Bhagavan attained enlightenment at the Vajra Seat under the Bodhi tree, knowing that beings of the degenerate age would slander, in order to dispel them, from the hair pore on the face and other parts of the body, emitting sixty-six crore rays of light, subduing the arrogant Lokapa,
English
Because of being unborn, therefore in the meaning of no birth, being away from the extremes, like the meaning of space, in the state of realizing, because the aggregates are not established, therefore subduing the demon of aggregates. Guided by the sound of "Bhi ba yu", it is with conceptualization. That is the demon of the son of the obstructing god, because conceptualization does not allow liberation, and becomes an obstacle to liberation. For example, as mentioned before, at the time of having realization, conceptualization also has no name, therefore subduing the demon of the son of the god. With the sound of "Ra ra ga'i", it is the cause of attachment. It is the demon of affliction, like clinging to blood fat, the nature of affliction is difficult to distinguish. It does not allow one to obtain liberation. As mentioned before, at the time of realizing emptiness and selflessness like space, there is also no name, therefore subduing the demon of affliction. With the sound of "Hum ha he tu'i", it is the cause. Because of the cause of karma and affliction, the result ripens into the aggregates of suffering. Those with momentary arising and ceasing are the demons of death. That is also as mentioned before, at the time of realizing the meaning of the nature of reality, because the cause is pure, the aggregates of results do not remain, therefore purifying the demon of death. In that state, one possesses offerings, bathing, cleanliness, and the appearance of the six deities as the bodies of the three families. Only this, with the meaning of subduing, transcends the edge of samsara. With the meaning of possessing, transcends the edge of nirvana. As yoga says, Bhagavan is: "Bhaga nan bhi ga nan ma ra ya ta tan.", where "Bhaga nan" is demon, "Bhi ga nan" is obstacle, "Ma ra ya" is subduing or killing, "Ta tan" is Suchness. If "Ta tan" is explained first, then Suchness also has three types: the Dharmadhatu, the cause and condition are not established, emptiness and selflessness, being away from the eight extremes, is the Suchness that is away from elaboration. In such a state, without moving, like the image in water, through the five gates of manifest enlightenment, with the body of the deity possessing the four mudras, the appearance of the characteristics, is the supreme and common siddhi, all of which appear from the non-deceptive Suchness. Thus, the above two Suchnesses, like a mirror and an image, are originally inseparable, that is, the name and the nameless are inseparable, it is the Great Suchness. At the time of possessing such a seat of realization.
Chinese
由于脱离了二取的执着，所以战胜了魔。由于它的力量，由于我执没有中断，所以杀死了障碍。它具有三者无别的意义。由于大胜义的意义，不住于任何边，所以超越了。按照玛哈瑜伽，有两种：从见解的角度，将五蕴理解为五部佛。将五大理解为五母，如此将分别念清净为本尊，由于没有执着于平凡的蕴，所以战胜了蕴魔。在那样的状态中，外境清净为本尊，由于贪嗔的境与有境根本不成立，所以战胜了烦恼魔。除了本尊和本尊母之外，连微细的其他也不执着，所以战胜了天子魔。器情清净为本尊和本尊母的状态中，由于脱离了刹那，所以没有无常。战胜了死主魔。或者，按照玛哈瑜伽自宗的行为来说。“巴嘎瓦纳”的意思是：世尊，又叫有缘。那是由于“巴嘎”的声音说的是虚空，即指证悟了明妃的虚空法界之时。行为或者说，以三摩地具有四大手印，从而真实地战胜了四魔。那也就是，身大手印是指具有先前证悟的补特伽罗，在以三摩地修持的时候，在父续母续各自观想本尊和本尊母的身为手印，在那样的状态中，由于连平凡的蕴的名字都没有，所以战胜了蕴魔。明妃誓言的母扎的身体上，智慧的本尊母显现而自性空，如虚空的彩虹般明亮。向外不执着，因为境不成立；向内不沾染，因为所修的处所不一致，对治不成立，所以战胜了天子魔。无生法印是指，父续母续方便与智慧无二，具有大乐的时候，在具有证悟和三摩地的状态中，不生起平凡的烦恼，所以就战胜了它。任运事业手印是指，从上述的状态中，增上菩提心的任运，以共同和不共同的十二行事业利益众生，但化身没有生老病死，所以战胜了死主魔。具有四手印的意义，所以具有。超越。