Chinese
现在就这样，一切无余从一因生，显现不合的种种差别。因此说由缘而分。经中也如此说：六道轮回之身显现，是与分别念相合之业显现。至尊金刚光身显现，是与相合之智慧自显现。因此，心的如是性，由见之清净与不清净，分开了行境各自显现。对此，因不舍弃、不执著，故无有有无之疑。因无有遮破，故无有取舍，不必于边见之宗中建立。因与无明同等具有，故三时之中恒时不见义。如眼见眼一般，若于二取之先后放纵，则错谬。总而言之，时与续、缘和，方式与体性，自性有罪。密续中说：从无始以来心放逸，于颠倒错乱中行事。若未生而生，则世间将有初始。体性与相似，一同行事与亲近增多，自生无种性。因此，于彼之显现，密续中，先说义之最初续，体性亦非他。如先前之二镜，从最初具有故无二。完全放纵之二者，由串习而同时生起三者。由彼之缘而增长建立，如光晕般于后显现。此三界中安住的一切，是黑白十之最初，梵天之四处，四禅定，十七处境行境显现。若具足等持之顺缘，则四顶之行境显现。五续道中之五毒，出自密续萨玛亚。内外轮之处重现，亦不决定于三界之分。迷乱分别念坚固之行境，各自之外内器情，身与受用、寿命与业，苦乐中庸各不相同。如被幻术所骗之人，错谬之行境自性显现。因生根之过患源于我，故感受痛苦且远离道。如是之时，于续中说，虚空界是不可思议的，日月星辰、夜晚闪电，彩虹多云，种种旋
English
Now, just like that, all without exception arise from a single cause, appearing as dissimilar and distinct differences. Therefore, it is said that they are separated by conditions. It is also said in the scriptures: The appearance of the bodies of the six realms of samsara is the manifestation of actions that accord with conceptual thoughts. The appearance of the supreme vajra body of light is the self-manifestation of wisdom that accords with it. Therefore, the suchness of mind, through pure and impure seeing, separates the objects of experience, each appearing differently. Because one does not abandon or fixate on it, there is no doubt about existence or non-existence. Because there is no negation, there is no acceptance or rejection; there is no need to establish it within the tenets of extremes. Because it is equally possessed by ignorance, the meaning is never seen continuously in the three times. Seeing it like an eye seeing an eye, it is a mistake to indulge in the before and after of dualistic appearances. In summary, time, continuum, conditions, manner, and essence are inherently flawed. It is said in the tantras themselves: From beginningless time, the mind has been let loose, engaging in confused and inverted actions. If what has not arisen were to arise, then the world would have a beginning. Essence and similarity, acting together and increasing attachment, are naturally without lineage. Therefore, because of its appearance, in the tantras, the first continuum of meaning that was spoken of earlier, its essence is not other. Like two mirrors from the past, it is non-dual because it has been present from the beginning. These two, being completely released, through habituation, the three arise simultaneously. What is increased and established by its conditions appears later like an aura. All that dwells in these three realms is the first of the ten black and white, the four abodes of Brahma, the four meditations, and the experiential realms of the seventeen abodes appear. If one possesses the favorable conditions for entering into equipoise, then the experiential realms of the four peaks appear. The five poisons on the path of the five tantras come from the Tantra Samaya. The repeated places of the inner and outer wheels are also not determined by the divisions of the three realms. The object of experience of stable delusion and conceptual thought, the outer and inner containers and contents of each, body and enjoyment, life and actions, happiness, suffering, and neutrality are all different. Like people deceived by illusion, the nature of mistaken experience appears. Because the fault of the root of existence comes from the self, one experiences suffering and is separated from the path. At such a time, it is said in the tantras themselves that the expanse of space is inconceivable, with sun, moon, planets, stars, night, lightning, rainbows, many clouds, and various whirl
Chinese
即使毁灭，也不会从虚空界中改变和消失。不可思议的法界中，身语意功德事业奇妙，世间殊胜种种多，也不会从法界中改变和消失。远离这些的善妙之眼们，说此与彼即是彼，无法用其他言语表达。因无二而遍忙碌。从意之明点中，显现错觉的篇章之二完。以自性之业区分，为了法性所作之理，将意乐、有情和器世间结合，不可思议，称为所化之显现。此与彼之缘，以此，如是般显现，为了将次第四和五，结合为传承之阶梯。如此经中说，四乘之决定生起，一乘安住于果位。一有二，二有六。颠倒意乐等，进入自性宗派有二，末端颠倒与不颠倒，未证悟与颠倒证悟，片面证悟，未证悟真实。调伏、密意和秘密，身语意之续。如是说，成为大悲之境。各自显现之缘虽不可思议，殊胜之缘续有三种，如秘密之二种姓，幻化网金刚萨埵，总断如前所说之三教，此缘之文字是福分之器，因有智慧关联。以根识区分之意明点三，最初具有象征之三名，决定之教证是幻化网之故，第二事物之善显现，以真实相联无二，彼即无二离坏灭，光明稳固事业之天名，彼是教法之真实基础，共同教证决定之二名，教法难测之义精华，四者不显现于一切，唯一具三真实之，以名表示背后之义，即使以广词也无法表示。因此如青年之分别念，以简略文字表达广大之义，是简略的词语和术语。对第三之名以意乐之想，各自希求智慧方便，如太阳照耀之珍宝般，词语的
English
Even if destroyed, it will not change or disappear from the realm of space. In the inconceivable realm of Dharma, the body, speech, mind, qualities, and activities are wondrous, and the various supreme things of the world, will not change or disappear from the realm of Dharma. Those virtuous eyes that are separated from these, say that this and that are that very thing, and cannot be expressed in other words. Because of non-duality, they are always busy. From the drop of mind, the second chapter of the appearance of illusion is complete. By the division of the nature of karma, for the sake of the reason for the nature of Dharma, combining intention, sentient beings, and the environment, it is inconceivable, and it is called the appearance of those to be tamed. This and that cause, by this, manifests as it is, in order to combine the fourth and fifth stages into the ladder of transmission. As it is said in this tantra, the definite arising of the four vehicles, one vehicle abides in the result. One has two, and two have six. Reversed intentions and so on, entering the self-nature schools are two, the end is reversed and not reversed, non-realization and reversed realization, partial realization, non-realization of reality. Discipline, intention, and secret, the continuum of body, speech, and mind. Thus it is said, becoming the realm of great compassion. Although the causes of individual appearances are inconceivable, the supreme cause continuum has three aspects, such as the two lineages of secret, the magical net Vajrasattva, the general cutting as the previously stated three teachings, the letters of this cause are the vessel of merit, because there is a connection of wisdom. The three mind-drops divided by the senses, the first has three names that symbolize, the definitive scriptural authority is because of the magical net, the good appearance of the second object, connected by truth is non-dual, that itself is non-dual, free from destruction, the name of the deity of clear and stable activity, that is the true basis of the teachings, the two names of the common scriptural authority, the essence of the meaning of the teachings that are difficult to examine, the four do not appear to all, the only one with three truths, the name indicates the meaning behind, even with extensive words it cannot be expressed. Therefore, like the discrimination of youth, with concise words expressing extensive meaning, it is concise words and terms. For the third name, with the mind of intention, individually desiring wisdom and means, like a jewel illuminated by the sun, the words of
Chinese
以灯开启智慧。 为了中等者显现增长的缘故。 广大则显现为滴水。 自性成为业之显现。 趋入之方便二者为支分缘。 初始、中间和最终为境。 已显示五、二和二。 最初之境，以因缘和。 四十交付而圆满。 方便和智慧也是因。 前者的导师聚集处眷属。 显示时间六处为珍宝匣。 以秘密的下界处所开启。 以四个字而知晓。 与秘密的二量相关联。 智慧因的共同殊胜。 上师自心是大智慧。 显示基础和业的处所。 众多智慧是知者之主。 教法的精华是意摄之事物。 光明显耀的教言与四时平等。 于彼有彼，则彼证悟。 共同者有二相之形。 导师是自生金刚持。 国王的后裔中有二位士夫。 自性三时非关佛法。 大享用者恒时开口。 信仰的名号如微尘数。 等持享用者宣说佛法。 安住于具足四名的跏趺坐。 彼之所依是自性基。 于法界下界秘密处。 同时聚集的珍宝殿。 为了不舍任运而圆满的缘故。 形状、尺度、顶端、圆突和。 供物、高度、马落装饰具。 自性和主和。 侧颈、门和外面的装饰。 如显现为乾闼婆的处所。 因为远离总处、房屋和受用处。 一切外境于彼处皆无。 法轮是智慧方便。 无染希望是果之座。 众多智慧远离一体。 种种显现而无自性。 于彼，彼对彼恭敬。 国王的后裔和王子心。 摧毁者大悲化身和。 以信心关联的八者等等。 彼是开示方式的降临和。 以雄伟姿态站立安住。 聚集超越度量的数量。 法界无边际地遍布。 具有珍宝身的。 秘密主是彼之主宰的缘故。 密续是意摄如所愿。 童子和眼识显现。 彼是彼之意生之故。 彼之义是彼所摄之类。 对于身体分开的眷属们。 虽然有分别显示的时刻显现。 同时
English
Wisdom is opened by the lamp. For the sake of the average, appearances spread. In abundance, distinctions dawn in drops. Essence becomes the appearance of karma. Two methods of approach are limbs and conditions. Beginning, middle, and end are the realms. Five, two, and two are shown. In the first realm, with cause and condition. Forty are entrusted for completion. Method and wisdom are also causes. The previous teacher gathers the retinue of the place. Six times are shown, the place is a precious box. The secret lower realm is opened by the place. It becomes known by four letters. It is related to the two measures of secrecy. Intelligence is the common supreme cause. The lama's own mind is great wisdom. Showing the place of base and action. The lord of knowing many wisdoms. The essence of the teachings is the object of mind's collection. Clear and bright teachings are equal to the four times. In that, there is that, and that is realized. In the common, there are two forms of signs. The teacher is the self-born Vajradhara. From the lineage of the regent, there are two individuals. Essence, three times, is not from dharma. The great enjoyer is always open. The number of devotional names is like dust. The meditative enjoyer teaches the dharma. Abiding in a lotus posture with four names. Its support is the base of essence. In the secret lower realm of the Dharmadhatu. The precious palace where all gather together. For the sake of spontaneously perfecting without abandoning. Shape, size, peak, round bulge, and. Offerings, height, horse landing, adorned with ornaments. Self and the lord and. Side neck, door, and outer ornaments. Like the place of appearance of a Gandharva. Because it is free from total place, house, and enjoyment place. All outer realms are not there. The Dharma wheel is wisdom and method. Undefiled hope is the seat of the fruit. Many wisdoms are separate from one. Various appearances have no essence. In that, that respects that. The lineage of the regent and the heart of the prince. The destroyer, compassion, emanation, and. Eight connected by faith, and so on. That is the descent of the teaching method and. Standing and abiding in a majestic posture. Gathering numbers beyond measure. The Dharmadhatu pervades without limit. Having a body of jewels and precious stones. The secret lord is the lord of that. Tantra is mind's collection as desired. Kumara and the appearance of eye consciousness. That is because that is mind-born. The meaning of that is the kind collected by that. For the retinues divided by body. Although there are moments of separate display. Together
Chinese
刹那同时显现。 无论何时见到证悟， 四时平等运作不改变， 那也是自性平等的时节。 恒常不断地降临慈悲， 最终出现在清净的时节。 那时自性确定的预言显现， 五种声音以方式显现为一。 为了表示象征而说出它， 为了象征那些而有自相之声。 任何众生的影像境， 区分同类，喜好不同类， 如转化显现为怖畏之形， 胜者的坛城也是如此。 之后因缘而建立坛城， 导师允许，眷属请问。 从时机引发谈论，导师和眷属， 成为类似允许的因缘， 那没有依赖于言语， 确定的词语成就，体性也是那。 时机的问答有何必要说？ 因问答增多而必定成就。 无论何时方便运用智慧， 因为没有依赖于因缘生起， 为了眷属和他人的利益， 积聚资粮，慈悲将会增长。 所说是自性秘密的续， 如是宣说者我。 导师续义道和词， 关联次第和错乱， 方便和方便生是因果， 必定跟随坛城之后。 密续章节的数目总集， 以十面镜子比喻结合， 以十引导，以智慧总集， 能知自和他人的差别。 如雄狮跳跃的一个法， 名相词句意义总集。 如虎的跳跃那样， 密续词义分割成段。 以卡拉平卡的四种法， 断除瑜伽士的攀缘。 以乌龟行走的两种法， 不留一粒种子，用钉子钉住。 以时节的龙雨三种法， 显现三法量的场合结合。 如老鹰的猎物两种法， 去除意义的对境障碍。 如攀登耳饰的两种法， 以委婉密意八种秘密结合。 如天鹅行走的两种法， 连接利他事业的首尾界限。 如镜子之法比喻象征， 以彼象征降临于一切。 如无畏孩童练习技艺， 组合字词意义的次第。 为了乐于解说词义， 以分别而清晰不杂。 以方便和意义的自性， 以词语。