Chinese
这样说，是不允许参与政事的。那么，应该怎样呢？国王自己积累了很多的福德，因此领悟并修行，在《意集经》中也明确说明了可以亲见本尊。这是因为普遍的医生都讲了割、磨、敷这三种方法。之后，生起了欢喜，大地也剧烈震动，金刚手菩萨显现，将金刚杵抛向天空，行持苦行，清净了所有容器和障碍，从而获得了遍知的。从那以后，获得了教法的成就，要好好地修持。第二个故事是关于如何修行的地点：神圣的宫殿，也就是叫做猛烈的喜马拉雅山的地方。那座山的山顶变成了野兽之王狮子的巢穴，翅膀上栖息着各种猛兽。根、茎、苗、皮、叶、花、果都生长着各种各样的药物。山的表面有白色的岩石，形状像狮子蹲伏的样子。东面有克里夏阿修罗的岩洞，洞口是半月形的，有奇特的自然形成的图案，还有三层楼。它的顶部是鸟类卡拉达卡的巢穴，那里有一个寺院。只有有缘分的人才能进入并到达那里，没有缘分的人是无法到达的。像这样的克里夏苏里的岩洞就被称为神圣的宫殿。修行者有库库拉扎等等。还有比丘库库拉扎带着十万眷属前往等等。所获得的灌顶有三种：通过道路的灌顶，也就是如如意持明子光明圆满者所请求的。誓言是：因此，我将简略地讲述。这样组合。谁为了谁的利益而讲述？向谁讲述，讲述什么？在什么时候讲述是必要的？这六个问题与六句经文相对应。为了什么原因呢？有三种：首先，释迦牟尼佛涅槃后，秘密主向五种姓氏讲述，所以首先是来源可靠。然后，库库扎等人通过集会修行，中间获得了持明，中间有善友，领受了这个意义，从轮回的痛苦中解脱出来，所以最后是大的救护，通过这三种方式来讲述。最初、中间和最后都是善的，这样说的。神圣的有三种：所知神圣的是各自的处所。
English
It is said that one is not allowed to participate in government affairs. Then, what should it be like? The king himself accumulated a lot of merit, so he realized and practiced it. It is also clearly stated in the Compendium of Intentions that one can directly see the deity. This is because common doctors all talk about the three methods of cutting, grinding, and applying. After that, joy arose and the earth also shook violently. Vajrapani appeared, threw the vajra into the sky, and practiced asceticism, purifying all vessels and obscurations, thereby attaining omniscience. From then on, the accomplishment of the teachings was obtained, and one should practice well. The second story is about the place of how to practice: the sacred palace, which is a place called the fierce Himalayas. The top of that mountain has become the nest of the lion, the king of beasts, and the wings are inhabited by various kinds of beasts. Roots, stems, seedlings, bark, leaves, flowers, fruits, and various kinds of medicines grow there. On the surface of the mountain, there are white rocks that look like a crouching lion. On the east side, there is the cave of Krishna Asura, with a crescent-shaped entrance and strange natural patterns, and three floors. Its top is the nest of the bird Kaladaka, where there is a monastery. Only those who are fortunate can enter and reach there, and those who are not fortunate cannot reach there. Such a cave of Krishna Suri is called the sacred palace. The practitioners are Kukkuraja and so on. Also, the monk Kukkuraja went with a hundred thousand retinues and so on. There are three empowerments obtained: the empowerment through the path, which was requested by Ruru Rigdzin Bu Nangjed Tharpynpa. The vow is: Therefore, I will briefly explain. This is how it is composed. Who tells for whose benefit? To whom is it told, and what is told? When is it necessary to tell? These six questions correspond to the six lines of the tantra. For what reason? There are three: First, after Shakyamuni Buddha passed away, the Secret Lord explained it to the five lineages, so first, the source is reliable. Then, Kukkuza and others practiced through gatherings, and in the middle, they obtained Vidyadhara, in the middle, there was a good friend, received this meaning, and were liberated from the suffering of samsara, so in the end, it is a great refuge, and it is told through these three ways. The beginning, middle, and end are all good, so it is said. There are three sacred things: the sacred object of knowledge is its respective place.
Chinese
能够毫不颠倒地理解意义的两个词，即所化众生的显现。殊胜的智慧是如实成熟，即佛陀。如是三者中的中间者。这是关联。种姓是从总集之中：最初从彼生，中间作彼之事业，最终由彼持血统，故称持明。如是。具有是指具有自己名称的具有者，譬如士夫与能力无有差别一般。如是仅仅具有明者在外续中也有，故是外续的所化。网是指大瑜伽士本身的种姓，那两者都是真实的弟子，之后未来是血统的弟子，如是说。以前逝去之诸佛的足迹也是：逝去和现在出现的，诸佛的坛城无余一切，获得后五身任运成就。如是。未来瑜伽士的道也是：出现和未来一切，以此任运成就。如是。此道也比下部的道殊胜三种差别，故称至胜，何为三？不必经历无数劫，一生获得果位故为近，以下部的道先行为此道的阶梯故为圆满，故称至胜。彼也如索云：道中近道安乐圆满，方法中无谬殊胜。如是。此是指近处显而易见的词，即经论的首尾等。摄略是指此道次第的意义，以前续部中已说过的，或未说过的摄略。若如前者，则成重复之过，若如后者，则成自许，想来，以前说过的故无自许之过，然而从诸续部中散乱者摄为一方，多者摄为少许，也无重复之过。如教言般简略而宣说。如是。浊世是指佛陀的教法住世三千五百年，那些圆满之时称为浊世，彼时有情相续中的罪业剧烈成熟，如波罗蜜多的道一般，长久时间对治修慈等寂静调柔的不能调伏之时。
English
The two words that can understand the meaning without reversing it are the appearances of those to be tamed. Supreme knowledge is maturing as it is, which is the Buddha. Thus, the middle one of the three. This is the connection. Lineage is from the collection of all: First arising from that, in the middle doing its work, finally holding the lineage by that, therefore it is called Vidyadhara. Thus. "Having" means having one's own name, like the difference between a person and ability is non-different. Thus, just having knowledge is also in the outer tantras, so they are the disciples of the outer tantras. Net refers to the lineage of the great yogi himself, both of whom are actual disciples, and the future ones are said to be lineage disciples. Also, the footprints of the Buddhas who have passed away before: The mandalas of all the Buddhas who have passed away and appeared in the present, having attained them, the five kayas are spontaneously accomplished. Thus. Also, the path of future yogis is: All that appears and will appear in the future is spontaneously accomplished by this. Thus. That path is also superior to the lower path by three distinctions, so it is called the supreme. What are the three? One does not need to go through countless kalpas, one obtains the fruit in one lifetime, so it is near, and the lower path has gone ahead as the ladder of this path, so it is complete, so it is called the supreme. That also, as in the noose: Among paths, the near path is blissful and complete, among methods, it is the infallible and supreme. Thus. This is a word that is close and obvious, such as the beginning and end of the text. Condensed means that the meaning of this Lamrim, whether it was said in the previous tantras or not, is condensed. If it is like the former, it will become the fault of repetition, and if it is like the latter, it will become self-assertion. Thinking that, because it was said before, there is no fault of self-assertion, but from the scattered ones in the tantra sections, it is condensed into one side, and the many are condensed into a few, and there is no fault of repetition. Like the instructions, it is briefly explained. Thus. The degenerate age means that the Buddha's teachings will remain for three thousand five hundred years, and when those are completed, it is called the degenerate age. At that time, the faults in the sentient beings' minds ripen severely, and like the path of the Paramitas, the antidote of meditating on loving-kindness for a long time, etc., is not subdued by the peaceful and gentle.
Chinese
密咒道迅速，显示烦恼即是道，为了调伏所化而宣说。如善眼等，譬如盲人没有盲人引导，就不能到达要行之处一样，初学者不依靠因，就不能领悟意义，也不能获得果，这是比喻的意义。如教言般恭敬有三种，即从《密集》中视上师与自己平等而恭敬，以及《上师五十颂》中说：“不应视上师，与金刚持尊，有差别之想。”因此不作差别想，以及《意集经》中说：“百千俱胝佛，应知师为友。”因此视师为友，有些人说是这三种。因之友是指劝人放弃世间俗事，引入菩提道。远处观察是指询问种姓好坏、智慧大小、信心大小而观察。近处观察是指观察身语的行为和语言的形态。不退转是指决定，对此有三种。最初不畏惧密咒的意义，逐渐确定种姓。进入坛城，领受灌顶和誓言，是确定声闻和缘觉的种姓。证悟见地，是因见义而确定种姓，这是三种中的中间者。简略指示的意义是所说义的十二种类别，能说词句的篇幅是九品。这些归纳起来是基、道、果三种。道与三种特征和五道相连。这些的词义是这样的：无造作、无错谬，自性、自生的智慧是道和一切果的本体。本来就在自身中存在，所以是基。以智慧之眼如实地观察它的意义，见道的见是认识因的特征。从所修的意义，生起能修的心的三摩地有两种，即同时生起是使人习惯于唯一真谛。逐渐生起是指如实性三摩地、大空性瑜伽等四种，以无漏的资粮道连接见道，没有其他道的障碍，是加行道。那是神进入缘的特征。果达到究竟的特征有三种，即见道智
English
The path of secret mantra is swift, showing that afflictions themselves are the path, and it is taught for the purpose of taming those to be tamed. Like the good eye and so on, for example, just as a blind person cannot reach the place to go without a blind guide, a beginner who does not rely on the cause cannot understand the meaning and cannot obtain the result, this is the meaning of the analogy. There are three kinds of reverence like the teachings, that is, from the Guhyasamaja, to respect the guru as equal to oneself, and from the Fifty Verses on the Guru, it says, "One should not think of the guru and the Vajradhara as different." Therefore, without making any distinction, and in the Gongdü it says, "Hundreds of thousands of Buddhas, one should know the teacher as a friend." Therefore, some say that seeing the teacher as a friend is the third. The friend of the cause is said to be the one who persuades people to abandon worldly affairs and enter the path of enlightenment. Examining from afar means asking about the goodness or badness of the lineage, the size of wisdom, and the size of faith, and then examining them. Examining from nearby means examining the actions of body and speech and the form of words. Non-reversal means certainty, and there are three aspects to it. From the beginning, one is not afraid of the meaning of the secret mantra, and gradually the lineage is determined. Entering the mandala and receiving empowerment and vows is to determine the lineage of the Shravakas and Pratyekabuddhas. Realizing the view is to determine the lineage by seeing the meaning, which is the middle one of the three. The meaning of the brief instruction is the twelve categories of the meaning to be expressed, and the length of the text of the expression is nine chapters. These are summarized into three: the ground, the path, and the fruit. The path is connected to the three characteristics and the five paths. The meaning of these words is as follows: Unfabricated, uncorrupted, the wisdom of self-nature and self-arising is the essence of the path and all fruits. Because it exists in oneself from the beginning, it is the ground. Seeing the meaning with the eye of wisdom without perversion, the seeing of the path of seeing is the characteristic of knowing the cause. From the meaning to be cultivated, there are two samadhis in which the mind that cultivates arises, that is, arising simultaneously is to make one accustomed to the single truth. Gradually arising refers to the four such as the samadhi of suchness, the yoga of great emptiness, etc. The path of accumulation connects to the path of seeing with uncontaminated qualities, and there is no obstacle from other paths, it is the path of joining. That deity is the characteristic of the entry of conditions. The characteristic of the fruit reaching the ultimate has three aspects, namely the wisdom of the path of seeing.
Chinese
小的是成熟的持明，即使成熟为意生身，也被业的成熟之身所遮蔽。智慧大的是获得金刚身，不生不死的，掌握寿命的持明。禅修道是大手印持明，从五大和金刚身中解脱的智慧幻化身，具有大手印报身相。终道是任运成就的持明，五身具有任运成就之相，等持中与佛无别。这五个是道。如实显现范例是究竟的果，这些次第即使是下等根器也能轻易理解，将在第九品中阐述。第一品的内容归纳为三点：错乱之基、方式和自性。第一品的内容是：实相法性无二无别，颠倒分别由心而显现。舍弃显现可能的清净，以及自性本有的任运成就，应从否定他者中了解。自己的阐述如下：法性真谛无二无别，有法轮回涅槃一切显现，从自性中自然解脱，显现可能显现任何事物，不舍弃解脱即是此，在《眼释》、《心之门闩》和《智慧显现庄严》中阐明。轮回涅槃自性不成立，成立则会产生过失。然而，显现可能没有舍弃，在未证悟的心中显现为错乱。即使显现，其本性也没有改变，这就是第二品的意义。第三，从自己的理证来说，道和果不在他处，以三种方式存在于自身中，这是第一品的词义。首先，阐述轮回不成立：十方四时的自性，本身就是五智本性，这是立宗。轮回在本性上不成立。为什么呢？因为如果归纳轮回的一切法，则可归纳为两种：执著于因——我，以及果——痛苦。因为轮回的因——我，是不存在的。如果我和轮回存在，会有什么矛盾呢？如果无火而有烟，会怎么样呢？是同样的道理。如果问我，不存在的我，是什么呢？一般来说，轮回的一切法都是心，因此没有外境——我的存在。