English
To ascertain these, one uses the seven types of examples: existent, nonexistent, similar, dissimilar, taking meaning as an example, taking a part of the meaning as an example, and extremely hidden examples, combining them with the appropriate objects. Through examples and reasoning, the meaning is ascertained, thereby making the unclear clear. Tenth, just as a fearless lion cub, when practicing skills, jumps around its parents and walks straight, the positions of words and sentences are altered by alternating passages of projection and absorption. The confused meanings are arranged in order to explain the meaning of the tantra without changing its original meaning. The third is the conclusion of the purpose. Correct. By symbolizing with the words of the tantra, the meaning of method and liberation is made manifest. Fifth is the entrustment and delivery of the tantra. Correct. The entrustment and delivery of the tantra are fourfold: Who is the teacher who entrusts? To which retinue is it entrusted? What is the nature of the entrustment and delivery that is shown? And for what purpose is it entrusted? To this, the teacher is the sixth Vajradhara Samantabhadra. The retinue is the Vajrapani retinue who holds the bodhisattva. In the Guhyagarbha it says: All the Tathagatas, there is nothing more secret than this. The essence of secrecy is that which pacifies slander and denial. It itself arises from the realm of certainty. For the retinue who have opened their minds, it is entrusted to future individuals who have the eye of Dharma. Likewise, it says therein: The great secret essence of the mudra of all the Tathagatas, whoever understands and speaks of it, that one is me, and the power is also complete. This is certainly a prophecy, the son is born from the heart. He abides in the land of the purified vidyadharas. And in the Mayajala Vajra it says: For the sake of the meaning of the tantra of self-awareness and wisdom, by manifesting self-arisen awareness, the supreme vidyadhara is naturally accomplished. Even without the power of samadhi, a purified hero cannot be produced. The same as the Sugata, it is the field of activity. The individual of awareness has received the prophecy. And in the Fierce Lightning it says: Such a nature, not relying on others, not contradictory, if there is a definite understanding of manifest awareness, then it is a student of the yogi. And, the Intention
Chinese
《集地经》中说：在此完全清净、普度众生的大道中，有缘者无论谁进入，都应努力使光芒四射的珍宝出现。一旦现量明了那颗心之明镜，就在众生的身体上成佛。如是说。等等语表示对母神、空行母、梵天、帝释天、护方神等的交付。在《幻化广大经》第四十九品中说：此秘密心髓之决定，是所有密咒之王。是象征大方便的智慧。是幻化网之精华，众多秘密大续部，都是我心中幻化出来的。梵天和帝释天，以及大自在天等，商主强盗之子们，以及行淫和牛行者，声音难听者和赡部洲，我心之精华，向十方普遍增长，执持其形象者，是如意宝藏之语处。对于能够执持教法者，极深交付秘密心髓。如是说。交付教诫之体性有二，其中教诫之体性是：自性秘密心髓是远离勤作修持之教诫。其中《秘密心髓》中说：嗟！此十方四时之自性，即是如来之体性。如是说。交付之体性是：宣说道路、助缘、文字之续部等。为何需要交付呢？为了使教法不衰败，交付给辑集者。为了使教法兴盛广大，交付给具有法眼之人。为了守护教法并使其在一切处增长，交付给母亲和空行母等。第三，道路和果位的法类将在各自的章节中出现，因此不在此处阐述是合理的。真实而言，需要了解的五个对境，是续部《秘密心髓》所知支分，但它们不是需要修习的方法。那么，实践、修习方法和果位在哪里阐述呢？需要了解的是，这五个所知对境之后的共同和殊胜的道、方法、解脱的章节以及果位的章节。也就是说，成就道路和获得果位将在下面阐述，因为它们将在各自的章节中详细阐述，因此在所知五境的章节中不进行修习。
English
In the Samadhiraja Sutra, it says: "In this completely pure, universally liberating great path, whoever with fortune enters, should strive to ensure that the radiant jewel appears. Once that mirror of the mind is manifestly and clearly realized, one becomes a Buddha in the body of beings." Thus it is said. The word "etc." indicates the entrustment to mother goddesses, dakinis, Brahma, Indra, and the guardians of the directions, etc. In the forty-ninth chapter of the Extensive Magical Net, it says: "This definitive secret essence is the king of all mantras. It is the wisdom that symbolizes the great method. It is the essence of the magical net, and the many great secret tantras are all emanations from my heart. Brahma and Indra, as well as the great Lord, etc., the sons of the merchant robber, those who engage in sexual activity and those who behave like cattle, those with unpleasant voices, and in Jambudvipa, this essence of my heart increases in all ten directions, and entrusting to its form is the place of the wish-fulfilling treasury of words. To those who are capable of upholding the teachings, the secret essence is entrusted very deeply." Thus it is said. The nature of entrusting the instructions has two aspects. The nature of the instructions is that the secret essence of self-nature is the instruction that is free from effort and practice. In the Secret Essence, it says: "O! This self-nature of the ten directions and four times is the very nature of the Thus-Gone One." Thus it is said. The nature of the entrustment is the explanation of the tantras of the path, conditions, and letters. Why is it necessary to entrust? In order to prevent the teachings from declining, it is entrusted to the compilers. In order to make the teachings flourish and expand, it is entrusted to those who have the eye of Dharma. In order to protect the teachings and make them grow in all places, it is entrusted to mothers and dakinis, etc. Thirdly, the dharmas of the path and the result will appear in their respective chapters, so it is reasonable that they are not explained here. Truly, the five objects to be known are the branches of knowledge of the tantra Secret Essence, but they are not the methods to be meditated upon. Then, where are the practice, the methods of meditation, and the result explained? It is necessary to know that the common and supreme path, methods, chapters of liberation, and chapters of the result are after these five objects of knowledge. That is to say, accomplishing the path and obtaining the result will be explained below, because they will be explained in detail in their respective chapters, therefore, there is no meditation in the chapter of the five objects of knowledge.
Chinese
无需解释行为，因为没有必要。第二，中间共同和殊胜的道路行进方式有两种：计数。第一，总的指示；端正。五种所知在前面已经说过，中间对所修之法生起欢喜，由此趋入道路，行进的总结是这样的：在道之阶梯上，共同的行进方式是：天人的乘通过行持十善业的方式；声闻通过五道八地行进的方式；独觉通过五道行进的方式；菩萨通过五道八地行进的方式；以及外密三部通过生起次第和圆满次第的门径行进的方式。要知道这些各自的宗义。特别是殊胜大乘的道路行进方式，这是第二。第二，殊胜乘的道路特别的指示，这有二：计数。第一，指示；端正。最后殊胜大乘也有两种：凡夫直接享用五种欲乐，与此相应而趋入方便道的行进方式；以及与因乘的波罗蜜多道相应，趋入智慧解脱道的行进方式。还有，方便道和解脱道这二者，也因为所化众生的根器利钝而分为顿悟和渐悟，因此在结合时，方便解脱的道路各自相应，如经中所说，将在下面的广说中阐述。还有，从安乐大小的角度分为方便道和解脱道两种；从智慧大小的角度分为渐悟和顿悟两种；从相大小的角度分为天和非作意两种；从所化众生相续刚柔的角度分为寂静和忿怒两种；从次第舍弃与否的角度分为顿超和次第两种。这里是第一种，解释分为两种：方便道和解脱道。第一种又分为两种：计数。第一，指示；端正。凡夫直接享用五种欲乐的安乐，随之而行，方便道的道路行进，也因为串习的业力大小，或者根器的利钝，以及精华的福分有无等原因而有所区别，因此所化众生自己
English
There is no need to explain actions, as it is unnecessary. Secondly, there are two ways to progress on the common and supreme paths in between: Enumeration. First, a general instruction; Rectification. The five objects of knowledge have been discussed earlier, and in between, delight arises in the object of meditation, thereby entering the path. The summary of this progression is as follows: On the stages of the path, the common way of progression is: the vehicle of gods and humans progresses by practicing the ten virtues; the Hearers progress through the five paths and eight grounds; the Solitary Buddhas progress through the five paths; the Bodhisattvas progress through the five paths and eight grounds; and the three classes of outer tantras progress through the gateways of generation and completion stages. These should be understood according to their respective tenets. In particular, the way of progressing on the supreme Mahāyāna path is the second. Secondly, the special instruction on the supreme vehicle's path has two aspects: Enumeration. First, the instruction; Rectification. Finally, the supreme Mahāyāna also has two aspects: the way of progressing by ordinary beings directly enjoying the five desirable qualities and accordingly entering the path of skillful means; and the way of progressing by accordingly entering the path of wisdom and liberation, which is in accordance with the Pāramitā path of the causal vehicle. Furthermore, each of these two, the path of skillful means and the path of liberation, are divided into gradual and sudden approaches based on the sharpness or dullness of the disciples' faculties. Therefore, when combining them, the paths of skillful means and liberation are in accordance with their respective natures, as explained in the scriptures, which will be elaborated upon in the following detailed explanation. Also, from the perspective of the magnitude of bliss, they are divided into two: the path of skillful means and the path of liberation; from the perspective of the magnitude of intelligence, they are divided into two: gradual and sudden; from the perspective of the magnitude of signs, they are divided into two: deity and non-conceptual; from the perspective of the disciples' temperament, they are divided into two: peaceful and wrathful; and from the perspective of abandoning or not abandoning the stages, they are divided into two: direct transcendence and gradual progression. Here, it is the first one, the explanation of which is divided into two: the path of skillful means and the path of liberation. The first one is further divided into two: Enumeration. First, the instruction; Rectification. Ordinary beings directly enjoying the bliss of the five desirable qualities and following that, the progression on the path of skillful means is also differentiated based on the magnitude of accumulated karma, or the sharpness or dullness of the faculties, and the presence or absence of the essence of merit. Therefore, the disciples themselves
Chinese
为了使身心与自己的心意相符，通过上下方法的诀窍获得解脱，顶轮大乐轮，喉轮受用轮，心间法轮，脐轮化身轮这四个轮各自具有自性的明点菩提心，以及观修使自己的明点增长的禁行方法和幻轮等，从其力量中生起乐空的智慧，例如，以两种界限的身体形成方式的不同行为来区分，首先以欲界众生的身体来安住，从胎中依次产生名色和六处，以及色界众生以化生方式圆满成熟六处的方式，上门逐渐显现，下门同时显现，就像这样。第二个讲述的内容有三个方面：计数。第一是逐渐的，正的。ཤིཿར་（藏文，梵文天城体，śira，头）是脉，ཙཀྲ་（藏文，梵文天城体，cakra，轮）是轮，ཨ་ཤ་（藏文，梵文天城体，aśa，部分）和，ཡ་མོ་ཆ་（藏文，梵文天城体，yāmauca，一对）是六个，因轮四个，缘轮两个，共六个。第一，因的轮是：脐轮化身轮，六十二脉瓣的中央，明点ཨ་ཐུང་ཤད་（藏文，梵文天城体，a thuṅ śad，短A点）的形状存在于此，心间法轮八脉瓣的中央，明点ཝྂ་（藏文，梵文天城体，vaṃ，വം）的形状，喉轮受用轮十六脉瓣的中央，明点ཨཱྂ་（藏文，梵文天城体，āṃ，啊）的形状，头顶大乐轮三十二脉瓣的中央，明点ཧྂ་（藏文，梵文天城体，haṃ，航）的形状存在。缘的两个轮是：三岔路口火轮是རྂ་（藏文，梵文天城体，raṃ，让），骨缝或会阴风轮是ཡྂ་（藏文，梵文天城体，yaṃ，扬）。当瑜伽士修习的时候，从下气聚集时，从自性的字母ཡྂ་（藏文，梵文天城体，yaṃ，扬）中解脱，也就是气向上升起，击中三岔路口的རྂ་（藏文，梵文天城体，raṃ，让）。由此点燃ཨ་ཐུང་（藏文，梵文天城体，a thuṅ，短A）的火焰，火星进入脉阿瓦都提中，依靠它，脐轮的明点，通过分别念冻结的部分融化。然后依次是心间、喉咙和顶轮的明点，通过分别念冻结的部分融化。明点的光芒从头顶发出，向十方如来供养乐空的供品，如来们进行结合，菩提心智慧的甘露之流。