English
It is without focus on accomplishment. Its characteristic is without arising or ceasing. It is scripture because it is not separated from, not abandoned, and not lacking the nine fabrications and three slanders that are taught in the scriptures. Because it is truly appropriate, of pure lineage, and a valid means of knowledge, the teacher spoke of it as truth. In the tantra it says: 'That alone is the secret essence in which fabrication and slander are pacified.' Thus it is said. It is the meaning of establishing the four measures. It says: 'Scripture, oral instruction, awareness, and the indicative signs that represent, the standard examples, and the meaning to be measured by valid cognition are without impurity.' Thus it is said. This says: 'Example, scripture, oral instruction, self-awareness, valid cognition that is infallible and truly appropriate, one who practices with faith, is the great meaning of achieving certainty.' Thus it is said. In some places, the four characteristics of being Dharma are true. In some places, direct perception, inference, scripture, and reasoning are similar to being determined by their unique nature, because they cut off the fabrications and slanders of inherent existence. Therefore, the uncommon meaning and the uncommon reason also exist. The three aspects of purity are present. It says: 'The naturally impure appearance, the three purities of vessel, contents, and continuum, are the meaning of the five father Buddhas, five mother Buddhas, and five wisdoms themselves.' The three ways of existing now have already been spoken of. However, the number of purities is not fixed, as it is spoken of in terms of the reason and the subject. The path of words is also present. The great method of the aggregation of the five elements. Inherent existence is present in all beings. It says: 'The aggregation of the five heroic essences into a pill is the supreme thing to be known, and the method of liberation by it exists in the emanations of all beings, and so on.' That is also present latently and manifestly completely, distinguished by form. Alternatively, the three purities are obtained by the aggregation of the five letters of the vase, the sun and moon, so it is a great method, and it actually exists for beings in the desire realm. The other two are as before. Thus, knowing that the path and the fruit exist within oneself, they arise through conditions, appear, and are liberated. Liberation depends on both, but it is not considered to be fully ripened. In order to show the continuum in which the latter manifests, the continuum of self-manifestation is: 'Essence and condition itself.' It says: 'This itself is the classification of the body.' The showing of the essence therein
Chinese
因此，寂增等五位菩萨，必定是出生的自性。这是共同和不共同的解释。共同的是生起次第和顿生的心。其中前者以法性的道理，从黑暗之地生起八种普通的心，供奉天神是住在外道的地上。那时，根器迟钝者会进入声闻和缘觉乘，然后通过他们进入这里。根器敏锐者则会顿然进入大乘。其中又分为上、中、下三种。导师佛陀亲口说过，大乘是按照因和果的内外次第进入的。正如国王因陀罗菩提的口诀中所说：八种凡俗心所遍及者，是众生的根源，因为是不确定的种姓。从那之后，最下等的和中等的根器，凡是具有天人做大乘的种姓，进入的心生起并进入，劫数的数量，如微尘般净化根源，进行大秘密的结合。中等三种是后来的听闻进入根源。最上等的具有七种能力，与相似者和同时者一起，四种缘如根和火一样。从不确定进入大听闻。因此，续部中也说：诸地差别安置，是进入秘密心髓的道路。以及《四续决定》中说：安住于一乘之果，是逐渐进入。或者说，普遍地与一切相合而进入。这是不确定的金刚持所说。自然而然地看到智慧低下，是因为有些人不依赖他者，大秘密进入秘密本身，依靠根器的集合和努力而成就。因此，要相信从佛语和教证中出现的内容。从两种进入方式进入这里时，以六种不共同的因缘，以前的两种颠倒，从四种智慧进入殊胜乘的心，如新月般升起并摇动，以那个根源生起三种愿望，由此进入幻化彩绘的坛城，给予誓言，指示种姓，给予低于自利利他二种能力，对于寻求智慧的体性的原因，听闻和思考
English
Therefore, the five Bodhisattvas such as Jikten and others are definitely the nature of birth. This is explained as common and uncommon. The common is the gradual and sudden arising of the mind. Among them, the former arises eight ordinary minds from the dark ground by the reason of Dharma-nature, and worshiping the gods is dwelling on the ground of heretics. At that time, those with dull faculties will enter the Hearers and Solitary Realizers, and then enter here through them. Those with sharp faculties will suddenly enter the Mahayana. Among them, there are three types: superior, medium, and inferior. The teacher Buddha himself said that the Mahayana enters gradually according to the inner and outer order of cause and effect. As it is said in the mantra of King Indrabodhi: Those who are covered by eight vulgar minds are the source of all beings, because they are uncertain castes. From then on, the lowest and the middle faculties, whoever has the caste of gods and humans doing Mahayana, the entering mind arises and enters, the number of kalpas, like dust, purifies the root, and performs the great secret union. The latter three of the middle class are the hearing entering the root. The best of the best has seven abilities, together with the similar and the simultaneous, the four conditions are like root and fire. From uncertainty, enter the great hearing. Therefore, it is also said in the Tantra: The special arrangement of the lands is the path to enter the secret essence. And it is said in the "Determination of the Four Vehicles": Abiding in the fruit of one vehicle is gradual entry. Or, it enters universally in harmony with everything. This is what the uncertain Vajradhara said. Seeing low wisdom naturally is because some people do not depend on others, the great secret enters the secret itself, and is accomplished by relying on the collection of faculties and efforts. Therefore, one should believe in what comes from the Buddha's words and teachings. When entering here from the two ways of entering, with six uncommon causes and conditions, the previous two inversions, from the four wisdoms, the mind entering the supreme vehicle rises and shakes like a new moon, with that root, three wishes arise, and thus enter the illusory painted mandala, give vows, indicate the caste, give less than the two abilities of self-interest and altruism, for the reason of seeking the nature of wisdom, listening and thinking.
Chinese
因此，讨论的基础和引发，以及解释，完全需要了解的事物，以及所交付的分类之因，汇集并用作使用领域，这是第一个住处。因此，达到极限时，给予十五或十八，以利用自己和他人的利益，直到知识达到极限为止。此外，对于住处的心，有两种：住在见地上，以及住在五种进入方式上。达到最终的心是：情况的最终，以及一般的最终的三种道路。这些是按照顺序说的，每条道路都需要具备五种和特殊性。因此，智慧的种类确定的心是具有三种联系，以及具备自性和传承的完整性，因此是传承。在某些地方，据说将所知之名称赋予能知者。五种非共同的心，在秘密的情况下，不使用第四和第五种顺序，这需要从上师的口中学习，需要在二十一种界中了解。༈ 。第二，为了展示因的传承。方法和智慧，非男非女续，被说成是所教的境或因。如吉祥胜乐轮和，德威扎拉等是智慧的传承。又如吉祥密集金刚等是瑜伽方法的传承。如吉祥秘密藏等，记录下来的非男非女的传承，确定为本体之因，这些是：寻找的方法、来源、历史和，包括基础、故事、完整联系的传承。如是说。那么，通过什么来理解呢？从内部隐藏地引出意义，住在金刚持的心中。如是说。所缘之因，三种传承，自性和文字的集合，这些是主因，为了从这两者的心中引出，为了劝勉依靠上师和教言。༈ 。为了解脱三身。自性秘密坛城是，如是说，通过自住和净化两种来成就的基础，因为自己拥有却不知道，所以秘密坛城被近似地展示出来，这是经和广释。为了展示前者。坛城心髓金匣中，如是说。从法轮（梵文天城体：Dharmacakra，梵文罗马拟音：Dharmacakra，汉语字面意思：法轮）之地的功德中说出名字，即四种。法性、智慧、功德和，自生
English
Therefore, the basis of discussion and initiation, as well as explanation, completely require understanding of things, and the classification of what is delivered, gathering and using it as a field of use, this is the first dwelling place. Therefore, when reaching the limit, giving fifteen or eighteen, to utilize the benefits of both oneself and others, until knowledge reaches the limit. Furthermore, for the mind of dwelling, there are two: dwelling on the view, and dwelling on the five ways of entering. The mind that reaches the end is: the end of the situation, and the three general paths of the end. These are said in order, and each path needs to have five and specificity. Therefore, the mind that determines the type of wisdom is the lineage because it has three connections, and the completeness of having self-nature and lineage. In some places, it is said that the name of the knowable is given to the knower. The five uncommon minds, in secret situations, do not use the fourth and fifth order, which needs to be learned from the mouth of the guru, and needs to be understood in the twenty-one realms. ༈. Second, to show the lineage of causes. Method and wisdom, hermaphrodite tantra, are said to be the object or cause taught. Such as glorious Hevajra and, Devi Jala etc. are the lineage of wisdom. Also, such as glorious Guhyasamaja etc. are the lineage of yoga methods. Such as glorious Guhyagarbha etc., the recorded hermaphrodite tantra, are determined as the cause of the essence, these are: the method of searching, source, history and, including the basis, story, complete connection lineage. It is said like this. So, how to understand it? From the inside, secretly bringing out the meaning, residing in the heart of Vajradhara. It is said like this. The cause of the object, the three lineages, the collection of self-nature and letters, these are the main causes, in order to bring out from the hearts of these two, in order to urge reliance on the guru and the teachings. ༈. In order to liberate the three bodies. The self-nature secret mandala is, as it is said, the basis for accomplishing through self-dwelling and purification, because one has it but does not know it, so the secret mandala is approximately shown, this is the sutra and the extensive explanation. In order to show the former. In the mandala heart essence golden box, as it is said. From the merits of the Dharmacakra (藏文：དྷརྨཱ་ཙཀྲ，梵文天城体：Dharmacakra，梵文罗马拟音：Dharmacakra，汉语字面意思：法轮) place, the name is spoken, that is, four kinds. Dharma nature, wisdom, merit and, self-born
Chinese
四脉有八支。 所谓：第一条脉在前方，是产生无生作用的；第二条脉在右方，是产生智慧显现作用的；第三条脉在左方，它能使显现神通和果报的作用；第四条脉在后方，是断灭诸识的作用；支分是两脉顶端分出的三条脉。 四光所依之识。 所谓：将在法性所依等方面进行阐述。 五根门非常与否顺便说。 所谓：因为不是识的主要部分，所以顺便说，因为睡眠会中断，所以是不常的。 种子双三与睡眠四者，于光明中以器情方式存在。 所谓：四光如器，种子双三与睡眠如情，以这种方式存在，就像身体一样。 如果想详细阐述这些，那么： 法性非天畜生圆形，具足阿（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字之精华。 所谓：法性脉的根源是非天和畜生，种子是德日（藏文：ཏྲི་，梵文天城体：त्र，梵文罗马拟音：tri，汉语字面意思：德日）和松（藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：松）二者，存在于白色圆形光团的覆盖之下。 在那里，八识以阿赖耶识为基础，身之精华阿（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字自然存在于两个种子之上。 智慧天人四方形，意之精华吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）乃善逝之意。 所谓：智慧脉的根源是天人和人，种子是安日（藏文：ཨཎྲྀ，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：啊）二者，存在于蓝色四方形光团的覆盖之下。 八识中的意识存在于此。 意之精华吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字存在于种子之上。 功德地狱饿鬼半月形，语之自性。 所谓：功德脉的根源是饿鬼和地狱，种子是布热（藏文：པྲེ་，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：布热）和度（藏文：དུ་，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度）二者，存在于红色半月形光团中。 八识中的烦恼意存在于此。 语之精华阿（藏文：ཨཱོཾ，梵文天城体：आ，梵文罗马拟音：āṃ，汉语字面意思：阿）字存在于种子之上。 红黑色，如乌鸦嗉囊的形状。 识。 自续脉的光是红黑色的，像乌鸦的嗉囊一样。 那是愚痴的容器。 所谓：是睡眠存在的地方。 三识平等覆盖。 所谓：所说的三识，本来不应该覆盖阿赖耶识的目标，因为它是完全不间断的，但在这里只是为了说明无明之法使人迷惑。 有些人认为五根识存在于此，也就是善、不善和需要指引的识。