English
Habits associated with conduct, with the great method of a single tool, in order to completely liberate from clinging, even experiencing the taste of six and many others, as shown by these and so on. The necessity of explaining this is, as shown by the example of agriculture, to become accustomed without deviating from the samadhi of explanation and the conduct of the occasion, and collection is the secret tool for explanation. Moreover, merit arises from the cause of bondage, therefore it differs from other systems and gains a name. Therefore, it is necessary because it is related to inverted conceptualizations, as well as the duality of the path, and related constructs. Thus, by purifying clinging, it becomes the merit of desire, tasting flavors in many appearances, and is called time. What is inconsistent is that things are not established, so they become like the moon in water and dreams. Why is that? Because all appearances are self-appearances of the mind, therefore they are not different from the nature of mind. However, although it appears, it does not act as an object. Without clinging to each path, but appearing in self-awareness, with the example of non-elaboration, knowing it to be like the sky, from the four joys, everything appears, and also without clinging, it is called great. The senses combine in the object, it is called. Samsara not abandoned is the Buddhafield, conditions make the mandala spontaneously accomplished, the hero who destroys the four maras, because it appears from that, it is placed there. Thus it appears. Although it appears as above, because there is no clinging, it arises in the nature of mind, not existing as object and mind, but knowing as object and mind, it is also called union. Knowing in this way, samsara is the sixth one coming again and again, which is six, unlike the objects of illusionary appearances, everything is not abandoned by effort, everything appears as body and wisdom, therefore it is a pure realm. In this way, everything such as the five qualities of desire appears in self-awareness. That is also because it is not sought, so it is said. That also changes like an explanation, arising from the method of explanation and accomplishing it. The reason will become two, from the necessity of explanation arises what is to be proven, therefore what is to be proven is established as the necessity of necessity, and from the four samadhis of the path, and with the limbs, the samadhi of the result arises, therefore at the end of reason, it is the inconceivable spontaneously accomplished samadhi.
Chinese
已经确定了。那么，应该向什么样的口诀之器传授呢？因为这些不是普通的地方，所以在其他的续部和这个续部中，没有讲述，是非常隐秘的。像这样说了。对此，接近的解释是经文。很多人说的是三种事物显现。而且，因为不具备讲解的功德，所以没有体验过这个意义。因此，在为了正直的意义而说的所有续部中，没有开示的都说是开示的精华。而且，口诀的规矩是没有开示的。那么，对于这个口诀，愚昧的自性是什么呢？因为时间和勤奋没有机会。像这样说了。因为在很多劫中没有学习续部，以及执着于身语意三门的勤奋，所以没有遇到这个近道的机会。理由是，如实宣说。那么，它的体性是什么呢？就是自己和因为自己而智慧低下，没有积累闻法，没有布施，自方广大，心中傲慢的人。作者是通过宣说的门来讲解的。因为没有舍弃三种傲慢，所以不承担上师，而且如实宣说，连同伴也没有。对此，共同的道和特殊的道自己都不能胜任，所以认为仅仅一个方面就足够了，以及学习和所要成就的方面都达到究竟，以及舍弃了揭示两个隐秘的主人，等等，对于这些人，没有说要开示究竟的秘密之义。不要把母狮子的酸奶倒在破损的容器里。这样说了。那么，如果向不具备讲解的人开示，有什么过失呢？如果因为愚昧而轻蔑地给予。像这样说了，因为容易理解所以没有解释。那么，应该向谁开示这个口诀呢？像远离边一样安住于三者之中。像这样说了。身语意恭敬地安住，不贪着利益和名声，身语意承担上师，对于分别觉知的智慧之事物全部进入，以及领悟意义的次第能够容纳所有相，以大悲心发誓为了利益众生而不退转，并且心智很少变化，善良且知晓规矩的人，应该交付讲解的事物。那么，如果给予这样的人，有什么功德呢？
English
It has been determined. So, to what kind of vessel of oral instructions should it be taught? Because these are not ordinary places, in other tantras and in this very one, it is not taught, it is very secret. Like this it was said. To that, the close explanation is the scripture. What many say is the manifestation of three things. Moreover, because those who do not possess the qualities of explanation have not experienced this meaning, therefore, in all the tantras spoken for the sake of the straightforward meaning, those not shown are said to be the essence of the teachings. And also, the tradition of oral instructions is not shown. So, what is the nature of ignorance regarding this oral instruction? Because there is no opportunity due to time and effort. Like this it was said. Because one has not studied the tantras for many eons, and because of clinging to the efforts of body, speech, and mind, there is no opportunity to encounter this near path. The reason is, as it is truly spoken. So, what is its essence? It is the person who, due to himself, has inferior wisdom, has not accumulated learning, has no generosity, has a large self-interest, and is arrogant in his heart. The author is explaining through the door of explanation. Because one has not abandoned the three prides, one does not take on a guru, and even one's companions do not have it as it is truly spoken. To that, one cannot accomplish all of the common path and the special path by oneself, so one thinks that just one aspect is sufficient, and that the aspects of learning and what is to be accomplished are all completed, and abandoning reverence for the master who reveals the two hidden things, etc., to these people, it is not said that the ultimate secret meaning should be shown. Do not pour lion's yogurt into a broken container. Thus it was said. So, if one teaches those who do not possess explanation, what fault is there? If one gives out of contempt for ignorance. Like this it was said, because it is easy to understand, it was not explained. So, to whom should this oral instruction be taught? Like being apart from extremes, abiding in the three. Like this it was said. Abiding respectfully in body, speech, and mind, not being attached to profit and fame, taking on the guru with body, speech, and mind, entering into all the objects of discriminating wisdom, and the order of understanding meaning being able to contain all signs, vowing with great compassion to benefit sentient beings and not turning back, and having little change in mind, those who are kind and know the rules, one should entrust the things to be explained. So, if one gives to such a person, what qualities are there?
Chinese
啊！用金子擦拭过的狮子的乳汁，能够驱散一切劣质的乳汁。如是说。例如，如同用金子擦拭过一样，对于具备所有教言的人，如果指示如同猛兽之王的乳汁一般的口诀，那么就能净化如同普通动物乳汁一般的恶习，因此首先要考察这个特殊道路的法器。༈。从这里开始，指示口诀的体性，通过这个指示传承的时间安住，对此也有六个支分。第一，具备支分的身体，作为因缘的本体，以及自性以六种边际而圆满转变。如是说。其中，在三种事物的第一种中，支分的区分很容易理解。支分有知和颠倒两种，如果本体自性转变，那么就无法修正和改变它，因为本来就是自性无别的缘故，没有断除烦恼和修习。这以轮回和涅槃无二的道理来显示，证悟自性就是远离一切戏论之义，即是如来。自性的显现断定为，作为对境的是邪分别，即是由于分别的势力而执着，并且将行境显现为衡量的标准，这就是轮回。显现为共相和自相二者，虽然仅仅在分别中存在，但各自的自性并不安住在内部的界限中。如果四种分别各自安住，那么就会有过失。为什么呢？因为无法立即用依赖于它的分别的理由来摧毁，也无法用道路来调伏，并且也无法转变为其他的。两种教言的自性是心性自显现，因此不是从分别中产生的缘故。分别的烦恼也是自性，因此指向所断除的对象。所有念头都明晰为自性，因此一切都是本来圆满的所证，因此没有一个需要了解和证实的。那么，如果认为仅仅是自性各自确定，各自的自性确定吗？如是等等已经说了。如果事物确实确定为二元的自性，那么也是相违的。如何相违呢？三种真谛是无误的所证，获得它的是道路。即使按照大乘的观点，不以对治来修正对治，也无法通过三种智慧来成立。
English
Ah! The milk of a lion that has been wiped with gold, is able to dispel all inferior milk. Thus it is said. For example, like being wiped with gold, for those who possess all the teachings, if the oral instruction like the milk of the king of beasts is shown, then the bad habits like the milk of ordinary animals can be purified, therefore, this special path should be examined as a vessel from the beginning. ༈. From here, the nature of the oral instruction is shown, and through this, the duration of the lineage is shown to abide, and there are six branches to that as well. First, the body with branches, the essence that is the cause and condition, and the nature is completely transformed by the six limits. Thus it is said. Among them, in the first of the three objects, the distinction of branches is easy to understand. There are two kinds of branches, knowing and wrong. If the essence itself changes its state, then it cannot be corrected or changed, because it is inherently inseparable in nature, there is no abandoning of afflictions and no practice to be done. This is shown by the reasoning that samsara and nirvana are not two. Realizing self-awareness itself is to manifest the meaning of being free from all elaborations, which is the Thus-Gone One. The appearance of nature is determined as, what is made into an object is wrong thought, that is, clinging due to the power of discrimination, and the field of experience appearing as a measure is samsara. Although appearing as both general and specific characteristics exists only in discrimination, their respective characteristics do not reside within the internal boundaries. If the four discriminations each reside separately, then there would be a fault. Why? Because it cannot be destroyed immediately by the reason of discrimination that relies on it, nor can it be subdued by the path, and it cannot be transformed into something else. The nature of the two teachings is the self-appearance of mind itself, therefore it is not established from discrimination. The afflictions of discrimination are also self-awareness, therefore they are aimed at what is to be abandoned. All thoughts are clear as self-awareness, therefore everything is the accomplishment to be attained from the beginning, therefore there is nothing to know and accomplish. So, if one thinks that only one's own nature is determined separately, is each nature determined separately? Thus and so on has been said. If things are indeed determined to be of a dualistic nature, then it is also contradictory. How is it contradictory? The three truths are the unmistaken accomplishment to be attained, and the path is what makes it attainable. Even according to the Mahayana view, even if one does not correct the antidote with the antidote, it cannot be established by the three kinds of wisdom.
Chinese
如果知道这一点，因为不舍弃轮回就能证得涅槃，所以是名言上的矫饰，如所说，各自的自性中那样是不可能的，所以说是相违。因此说，就像紧接着就相违一样，是论式。如来之智慧是，虽然了知一切法的体性不相混杂，但以自性了知，所以是从不颠倒等等中超胜出来的。说是作者是合理的。然而，两种说法都说事物各自不存在。༈ 从这里开始显示未成立轮回的理智，轮回是心，因此无我，因此如来不可思议。说是以观察的力量，一次又一次地产生就是轮回，那也是自证的智慧。观察的轮回没有成立，因为一切法在心性中显现，所以观察没有成立。一切显现的自性是心性，所以一切都趋向于如是性。那也没有成立是唯一的自性，所以称为不可思议。如果具有方便和智慧，颠倒本身就是正确的。说是，如果见到一切法自性上心性不间断地显现，而且显现也没有在心性中产生，那么对一切显现和行为都不执着，心性显明而无垢染。༈ 现在显示超越口诀没有成立，因为没有见到轮回的自性，所以涅槃不存在。说是，相对于如所说的轮回没有成立，观察的月亮也没有成立，那也是因为轮回是心性，所以观察没有成立，以一识和心性，自性没有成立，所以不是分离的。为了知彼而区分因等。这是接近所说。为了那样见到和观察，所以说是分为六个。所承诺的第一个是什么呢？无明是俱生相似的因，是愚痴的异名，因为从自证本身没有缺失，所以说是无二意义相同。这样出现是，认为因是相同的，这是坚定的。心的自生智慧，无论显现什么，一切都显明为智慧，而且在没有指定对境的情况下，没有认识到是自显现，这是显现和不认识同时的俱生。