Chinese
总共有三个：基础，道路，果实。第一，关于正文的总纲，基础有两个方面：实相和迷乱。一个是二元对立的无为任运实相，一个是本质无明的迷乱。第二，关于正文的总纲，道路有三个方面：道路的前行，道路本身的体性，以及道路的助缘。第一方面有三个：以五种圆满来奠定修行的基础，展示守护轮的次第，以及通过五个要点进入道路。第一点有五个：以五种圆满在何处，以何人（具信、恭敬、具权、守誓），在何时（吉日、吉星、吉曜），积累何物（食物、药物、供品、会供品），以及如何修持（无散乱、专注一境）。第二，守护轮有六个：瑜伽士守护的菩提心守护，五尊本尊、金刚、兵器的守护，身语意三门三字的守护，观音、文殊寂静忿怒三重的守护，金刚墙自生任运的守护，以及对治、本体、胜义、无相的守护。第三，以五个要点进入大乘道有五个：通过五个要点皈依，奠定佛法的根基，通过白、红、黑三种百字明来净除业障，通过观修财富、业果、业果无常来调伏自心，通过修持和供养曼荼罗，以及布施各种道用食子来积累资粮，以及清净七支，供养来圆满二资粮。第二，道路本身的体性有两个：共同的普通道路，以及特殊的密咒道。第一方面有两个：以三学作为道路的基础，以及以三种心来转变道路的方向。第一点有五个：关于三学，认识其体性，解释尸罗、三摩地的表诠的词义，展示损害、魔障、表诠的反体，以及证悟真谛的见解基础生起的方式，以及以对治力的角度，通过对治的方式转变成不同类别的方式。第二，以三种心来转变道路的方向有四个：以三种心生起慈爱，视众生为父母生起悲悯，希求获得佛
English
There are three in total: the basis, the path, and the fruit. First, regarding the general outline of the text, the basis has two aspects: reality and delusion. One is the non-dual, spontaneously accomplished reality, and the other is the delusion of essential ignorance. Second, regarding the general outline of the text, the path has three aspects: the preliminaries of the path, the nature of the path itself, and the conditions for the path. The first aspect has three: establishing the foundation for practice through the five perfections, demonstrating the order of the protective circles, and entering the path through the five key points. The first point has five: where to be with the five perfections, by whom (with faith, respect, power, and vows), when (auspicious day, auspicious star, auspicious planet), what to accumulate (food, medicine, offerings, and tsok offerings), and how to practice (without distraction, single-pointed concentration). Second, the protective circles have six: the Bodhicitta protection that protects the yogi, the protection of the five deities, vajras, and weapons, the protection of the three syllables of body, speech, and mind, the protection of Avalokiteshvara, Manjushri, and the three layers of peaceful and wrathful deities, the protection of the self-arisen, spontaneously accomplished vajra fence, and the protection of antidote, essence, ultimate meaning, and no characteristics. Third, entering the Mahayana path through the five key points has five: taking refuge through the five key points, laying the foundation of the Dharma, purifying obscurations through the white, red, and black hundred-syllable mantras, training the mind by contemplating wealth, karma, and the impermanence of karma, accumulating merit by practicing and offering mandalas, and giving away various path-related tormas, and perfecting the two accumulations by purifying the seven branches and making offerings. Second, the nature of the path itself has two: the common ordinary path, and the special secret mantra path. The first aspect has two: establishing the foundation of the path with the three trainings, and transforming the direction of the path with the three minds. The first point has five: regarding the three trainings, recognizing their nature, explaining the meaning of the words that represent shila and samadhi, demonstrating the opposite of harm, obstacles, and representation, and how the basis of the view of realizing the truth arises, and how it transforms into different categories from the perspective of the antidote and through the means of the antidote. Second, transforming the direction of the path with the three minds has four: generating love with the three minds, generating compassion by seeing sentient beings as parents, desiring to attain Buddhahood
Chinese
菩提心和，心三、部三，这些被认为是三藏，并被教导为三学。二是密宗自身的道有五：特别是使密宗续部成熟的是灌顶，将在下文阐述。使成熟解脱的是见，以三要点约束使见解熟练的是修，不离个别和共同的秘密而修习技艺是行，不超越共后饮食等的是誓言。二是见，即外内情器生起次第的修习，以及生灭无二圆满次第的教导。三是教导其条件有三：教导五瑜伽道的修持要点，以四遣除消除道的障碍，以四增益使道达到究竟。初者有五：以五瑜伽入睡于无分别法身的瑜伽，从无灭色身中起立的瑜伽，以四灌顶享用甘露的瑜伽，以各种方便的常时瑜伽，以及暖乐生起时要点的瑜伽。二是遣除道的障碍有四：遣除该道的四种障碍，即沉没、掉举、衰损三者以及三摩地衰损的障碍，遣除疾病的根源，即身体不适和痛苦的障碍，遣除自他无别，心识分别念，鬼神的障碍，遣除誓言违犯，道友，处所，因缘显现，突发，阴影的障碍。三是道的增益有三：该道的增益。遣除过患的根本，即不生起增益的过患，建立功德的根本，即不生起的基础，以及如何增益的方法。其中有二：对自己的道，安住于自己的道上进行增益，以及对先前没有新产生的烦恼分别念进行增益。其中有二：以烦恼的要点将烦恼转化为增益，以及以分别念道将分别念转化为增益。论典的总义三：修持道而达到究竟的果有四：该道的究竟。五身三五果法的认定，有依和无依。利益众生的方式，以及一和异的意趣的安住方式，以及观看
English
The mind of enlightenment and, mind three, division three, these are regarded as the three baskets, and taught as the three trainings. Secondly, the secret mantra's own path has five: especially, what ripens the secret mantra tantra is empowerment, which will be explained below. What liberates the ripened is view, what makes the view familiar by restraining the three key points is meditation, what practices skills without separating from the secret of individual and common benefit is conduct, and what does not transgress from the equal and subsequent food and drink is samaya. Secondly, view has two: the practice of the outer and inner vessel and essence generation stage, and the teaching of the non-dual arising and ceasing completion stage. Thirdly, teaching its conditions has three: teaching the key points of practicing the path of the five yogas, eliminating the obstacles of the path with four removals, and bringing the path to completion with four enhancements. The first has five: with the five yogas, the yoga of sleeping in the non-conceptual dharmakaya, the yoga of rising in the unobstructed sambhogakaya, the yoga of eating nectar with the four empowerments, the continuous yoga with various methods, and the yoga of the key points of heat, bliss, arising, and appearance time. Secondly, eliminating the obstacles of the path has four: eliminating the four obstacles of that path, namely sinking, excitement, the three deteriorations, and the obstacle of samadhi deterioration, eliminating the root cause of disease, namely the obstacle of physical discomfort and suffering, eliminating the obstacle of self and other non-duality, mind, conceptual thought, gods and demons, and eliminating the obstacle of samaya violation, companions, places, circumstantial appearances, sudden events, and shadows. Thirdly, enhancing the path has three: the enhancement of that path. Eliminating the root of faults, namely the fault of not generating enhancement, establishing the basis of qualities, namely the basis of not arising, and the method of how to enhance. There are two: enhancing one's own path by abiding on one's own path, and enhancing the previously non-existent newly arisen afflictions and conceptual thoughts. There are two: transforming afflictions into enhancement with the key points of afflictions, and transforming conceptual thoughts into enhancement with the path of conceptual thoughts. The third general meaning of the text: the result of practicing the path and reaching completion has four: the completion of that path. Identifying the five kayas, three five result dharmas, having support and not having support. The way of benefiting beings, and the way of abiding in the intention of one and different, and the viewing
Chinese
为了以慈悲心摄受已调伏者和所调伏者，驳斥他人的邪见。第三总义，结尾之义有三：宣说今生佛法的伟大；将此善根回向一切智；以及宣说密宗道次第的圆满之相。内释密宗道次第的略义圆满了。 密宗道次第之精华，心性赤裸显露实修引导第五（讲）。 顶礼上师圣众！ 莲花生大师所造之口诀。 心性赤裸显露之实修引导有五：第一，令自心观视；第二，若未见则指示心之体性；第三，认识见之义；第四，支持彼；第五，于彼练习。 第一，观视自己的心是什么，拿过来一次。如果说：心是空性，无有可观之物。这是未见。如果说：一切显现皆为心。这也是仅见到了心的总相，尚未认识现在的心。无论从虚空、大地、山等任何地方寻找，也无法找到。 第二，指示心之体性：仅以心的总相无法通达。现在必须认识所显现的。现在，声音显现为心，我说观视心是什么，在你的心中显现，你自己是什么，观者即是自心。这样以母子之比喻指示。 也就是，对于“观视心”的声音，是声音反过来看着心，还是心抓住声音？观视声音与心无二无别地存在。这样问。如果说是像前两者那样，就是未理解。如果说是无二无别地存在，就是理解了，因此要指示。 同样，色等五境都要指示为心。 第三，认识见之义有三：认识显现自解脱，自性本解脱，本体无二。 第一，观者之心是安住于自身，还是安住于他处？如果说安住于他处，就是未理解。如果说安住于自身，就是见到了体性，因此要指示。 确定不是他者，安住于自显现，就会明白自解脱。自身
English
To refute others' wrong views by holding with compassion the tamed and those to be tamed. The third general meaning, the meaning of the conclusion, has three parts: explaining the greatness of the Buddha's teachings in this life; dedicating this virtue to omniscience; and explaining the complete appearance of the stages of the Secret Mantra path. The inner explanation, the condensed meaning of the Secret Mantra path stages, is complete. The fifth instruction on the essence of the Secret Mantra path stages, the naked display of mind essence, is presented. Homage to the venerable lamas! The instructions composed by Guru Padmasambhava. This instruction on the naked display of mind essence has five parts: first, to make one's own mind look; second, if one does not see, to point out the nature of mind; third, to introduce the meaning of seeing; fourth, to support that; fifth, to familiarize oneself with it. First: Look at what your own mind is. Bring it here once. If one says, "The mind is emptiness, there is nothing to look at," then one has not seen it. If one says, "All appearances are mind," then one has only seen the general awareness of mind, but one has not recognized one's own mind as it is now. No matter where one searches, in the sky, on the ground, in the mountains, etc., one will not find it. Second, pointing out the nature of mind: It is not enough to understand by merely seeing the general awareness of mind. One must recognize what arises now. Now, that sound arises as mind. When I say, "Look at what the mind is," it arises in your mind. You yourself, the one who is looking, that is your own mind. Thus, one introduces it with the example of mother and child. That is, regarding the sound of "Look at the mind," does the sound look back at the mind, or does the mind grasp the sound? Look at how sound and mind are inseparably present. Ask this. If one says like the first two, then one has not understood. If one says that they are inseparably present, then one has understood, so one should introduce it. Similarly, all five objects, such as form, should be introduced as mind. Third, introducing the meaning of seeing has three parts: introducing appearance as self-liberated, nature as primordially liberated, and essence as non-dual. First: Is the mind that is looking abiding in itself, or is it abiding elsewhere? If one says it is abiding elsewhere, then one has not understood. If one says it is abiding in itself, then one has seen the nature, so one should introduce it. Having determined that it is not other, by settling into one's own appearances, one will come to know self-liberation. One's own