Chinese
因为不懒惰，所以令人满意。具有信心，即对业、神和上师有信心，并具有不可动摇的信心。具有誓言，与上师和朋友相处，凭借所说的智慧，对密咒具有不可动摇的信心，被称为秘密之处。因此，外在的秘密之处就像心中所说的誓言一样，是瑜伽士的住所。因为它不是瑜伽以下的境界，所以成为秘密胜乘的住所，因此在灌顶和修持时应该使用。那加持的方法就是灌顶和授予誓言等等。首先，为了使未成熟者成熟，并成为堪能的法器，依次授予所有灌顶。授予誓言，即授予根本和支分的誓言。讲述身语意三的法，即要知道身体的瑜伽、火坛和羯摩的教法。语言超越了平凡，因此要隐藏所有的象征。为了使俱生之禅定显现，要观想如彩虹般的神的身相。要知道生起的智慧本身的动摇、获得、习惯、稳固和圆满。或者，还有三种法，即外在欲望的教法，内在神的禅定，秘密乐空的智慧，这三者被说成是相遇的象征。所谓在身体上区分五种姓的坛城，是指将平凡的身体加持为胜者的佛母，由此五种姓，以及五境和四忿怒母的安置，要像《大甘露续》中那样了解，并加以修持，例如在地面上用颜料绘制，就会显现坛城。因为显现蕴为本尊，所以称为坛城区分。所谓精通方便，就像孔雀因为吃了所有人都要避免的剧毒，羽毛反而更加美丽鲜艳一样。同样，就像这样，通过修持所有下乘都要避免的事物，从而成就果位的自性，这就是方便，而精通修持那个基础本身，就叫做精通方便。所谓根据情况，是指为了利他而进行灌顶，为了自利而进行修持，以及在秘密至上的情况下进行修持。具有名称和利益，即誓言的名称等等。如果时机成熟，就不能违背修持。
English
Because it is not lazy, it is pleasing. Having faith, that is, having faith in karma, gods, and gurus, and having unwavering faith. Having vows, associating with gurus and friends, and with the power of the wisdom that is spoken, having unwavering faith in the secret mantra, it is said to be a secret place. Therefore, the external secret place, like the vow spoken in the heart, is the abode of the yogi. Since it is not a realm below yoga, it becomes the abode of the supreme secret vehicle, so it should be used during empowerment and practice. The method of blessing is empowerment and bestowing vows, and so on. First, to ripen the unripe and make them suitable vessels, all empowerments are bestowed in sequence. Vows are bestowed, that is, the root and branch vows are bestowed. The dharma of body, speech, and mind are explained, that is, one should know the teachings of body yoga, fire altars, and karma. Speech transcends the ordinary, so all symbols should be concealed. In order to manifest the co-emergent samadhi, one should visualize the deity's form like a rainbow. One should know the movement, attainment, habituation, stability, and perfection of the innate wisdom itself. Alternatively, there are three dharmas: the outer teachings of desire, the inner samadhi of the deity, and the secret wisdom of bliss and emptiness, which are said to be the symbols of encounter. The so-called differentiation of the mandala of the five families on the body means that the ordinary body itself is blessed as the mother of the victorious ones, and from this, the five families, the five objects, and the arrangement of the four wrathful mothers, should be understood according to the Great Nectar Tantra and practiced. For example, if one transforms the ground with colors, the mandala will appear. Since the aggregates themselves appear as deities, it is called mandala differentiation. The so-called skillful means is like a peacock whose feathers become more beautiful and radiant by eating the strong poison that everyone avoids. Similarly, just like that example, by practicing what all the lower vehicles avoid, one achieves the nature of the result, which is the means, and being skilled in practicing that very basis is called skillful means. The so-called according to circumstances refers to empowerment for the benefit of others, practice for one's own benefit, and practice in the context of the supreme secret. Having names and benefits, that is, the names of vows, and so on. If the time is right, one should not deviate from practice.
Chinese
无句。分类的相状之数为二十，即桑स्कृत语（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以上是种姓和相的总法。或者最初的十二个词，上面是种姓母的八个相。将柔软等作为共同的法，讲述灌顶、誓言、施舍三种法的三个。在处所安置本尊等为十二个，或者如果做二十个，也包括从柔软到尘埃表征的分类之间。如此分类的三种方式，虽然各位学者的意图各不相同，但至尊寂静逝者认为前者是对的。因此，凭借这具有二十种功德的事业，成就功德不可思议，如果展开来说，无实体的自性显现为三现，这是最殊胜的。虽然无实体，但显现为本尊是共同的，如果成就，四以上是以前者为修持的功德，自显现的粗细不可思议，如果简略来说，弟子成熟，即在灌顶时弟子的相续成熟，能够修持三种苦行等无漏道，息增等事业迅速成就，修行本身超越三界，不被轮回的法所染污，从生处解脱。以其意义，气息强大，被预言为获得禅定道大传承的瑜伽士，大能力圆满，最终与道的果位相结合，以不退转之名，被确定为种姓。如此的道，唯有在此大方便的密咒内道乘中宣说，与其他完全不同。又，从生处解脱，即种姓母的相，具有以上所说的相，是从修习中产生的，从恶趣的生处解脱，被确定为密咒的种姓，这与此乘的说法一致。行为的第三个是妄语，其中的第四个是见妄语三种，即解释相等等，说是相广大破灭的遍计所执。如此显现的世俗事物，远离观察，相似显现，由因缘所生，具有作用能力的基础相，这比如像兔子的角一样，那就在词语中成立
English
No phrase. The number of aspects of classification is twenty, which is the Sanskrit language (藏文, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). The above is the Dharma that combines lineage and characteristics. Or the first twelve words, above are the eight characteristics of the lineage mother. Having placed softness and so on as common Dharma, the three of empowerment, vow, and giving the three Dharmas. Placing deities in the place is twelve, or if you do twenty, it includes everything from softness to the classification of dust symbols. Thus, the three ways of classifying, although the intentions of all the teachers are different, the Supreme Peaceful Departed One considers the former to be correct. Therefore, with this action that possesses twenty qualities, the accomplishments and merits are inconceivable. If explained in detail, the nature of non-existence manifests as three manifestations, which is the most supreme. Although there is no entity, appearing as a deity is common, and if accomplished, four or more are the merits of practicing the former, the coarse and subtle self-appearance is inconceivable. To summarize, the disciple matures, that is, at the time of empowerment, the disciple's continuum matures, and they are able to practice the uncontaminated path of the three ascetic practices and so on. The activities of pacifying and increasing and so on are quickly accomplished, and the practice itself transcends the three realms, so it is not defiled by the Dharma of samsara, and is liberated from the place of birth. With that meaning, the great breath goes forth, and having been prophesied as a yogi who has obtained the great lineage of the meditation path, the great ability is perfected, and finally the fruit of the path is combined, and by the name of non-retrogression, it is determined as a lineage. Such a path is only taught in this great skillful means of the Secret Mantra Inner Vehicle, and is completely different from others. Furthermore, liberation from the place of birth, that is, the characteristic of the lineage mother, possessing the characteristics mentioned above, arises from practice, is liberated from the place of birth of the lower realms, and is determined as the lineage of Secret Mantra, which is consistent with the teachings of this vehicle. The third of conduct is lying, the first of the four is the three lies of view, that is, explaining characteristics and so on, saying that it is the completely imputed that the characteristics are vast and destroyed. Thus, the conventional objects that appear are devoid of examination, appear similar, are produced by causes and conditions, and have the basic characteristic of the ability to function, which is like a rabbit's horn, and that is established in words.
Chinese
因为在意义上没有成立，所以在凡夫各自的境界面前，以虚幻的念头来衡量。虽然像海市蜃楼一样显现，但仅仅是言辞，在本体上没有成立。因此，所有内外之法，对于凡夫来说，在虚幻显现的定义上是有限制的。而对于瑜伽士的智慧来说，除了自性光明的心性之外，对于物质的法，即使是极微尘也无法确定，所以说是有限制的。即使对于瑜伽士来说，意义的定义是有限制的，但对于凡夫来说，并不能阻止虚幻显现的定义，所以不是没有限制。即使对于凡夫来说，遍计的定义显现增长，但对于瑜伽士来说，从自性光明的心性中没有动摇，所以说不是没有限制。意义上，轮回和涅槃被显示为一体，不相同的内在类别，一个是另一个的虚假。名相的遍计，是指在一个事物上，六道众生的显现自然成就地显示出来，比如水，对于地狱众生来说，看到的是煎熬烧煮的水；对于饿鬼来说，看到的是脓血；对于畜生来说，仅仅是用来解渴；对于人类来说，看到的是享用的基础；对于天人来说，看到的是甘露；对于阿修罗来说，看到的是争斗的基础。这些在一刹那间聚集，但六道众生各自的显现，只有自己的显现是真实的，其余五个都是虚假的。以真假交错显现的意义，任何一个都没有真实成立，所以都是虚假的。意义上，九乘的所量显现，九个也都是各自的自性全部真实，其他全部虚假，所以虽然多，但没有成立为同一方。因此，外道的常断见也与此相同。名相显现十七种，也都是各自自己的遍计。观待的遍计，是指从轮回中解脱出来的涅槃，这样普遍地衡量，意义上，长短、大小、好坏等等，都是依靠一个而产生一个，所以是普遍安立的显现。如果观待的基础没有成立，即使显现也不会成立，所以说是虚假的。所说的三种相，遍计有三种相，所有显现声名的法都包含在自性名言中。对于事物本身说是虚假，是指定义有限制的遍计，在凡夫的境界中，事物本身是...
English
Because it is not established in meaning, in front of the individual realms of ordinary beings, it is measured with illusory thoughts. Although it appears like a mirage, it is only words, and it is not established in essence. Therefore, all internal and external dharmas are limited in the definition of illusory appearance for ordinary beings. But for the wisdom of yogis, apart from the self-illuminating nature of mind, even the smallest particle of material dharma cannot be determined, so it is said to be limited. Even if the definition of meaning is limited for yogis, it does not prevent the definition of illusory appearance for ordinary beings, so it is not without limitation. Even if the definition of imputation appears to increase for ordinary beings, it does not waver from the self-illuminating nature of mind for yogis, so it is said to be not without limitation. In meaning, samsara and nirvana are shown as one basis, and the dissimilar inner categories are false to each other. The imputation of names is that the appearance of the six realms is naturally accomplished on one thing, such as water. For hell beings, it is seen as water for boiling and roasting; for pretas, it is seen as pus and blood; for animals, it is seen only as quenching thirst; for humans, it is seen as the basis of enjoyment; for gods, it is seen as nectar; and for asuras, it is seen as the basis of contention. These gather in an instant, but the individual appearances of the six realms, only one's own appearance is true, and the other five are false. With the meaning of true and false appearing alternately, none is truly established, so all are false. In meaning, the measurable appearances of the nine vehicles, all nine are also all true in their own nature, and all others are false, so although there are many, they are not established as the same side. Therefore, the eternalist and annihilationist views of non-Buddhists are also the same. The seventeen kinds of name appearances are also all imputations of their own. The dependent imputation is the nirvana that is liberated from samsara, which is universally measured. In meaning, long and short, big and small, good and bad, etc., all depend on one and arise from one, so it is a universally established appearance. If the basis of dependence is not established, even if it appears, it will not be established, so it is said to be false. The three aspects that are said, the imputation has three aspects, all the dharmas of appearance and sound are included in the nature of words. To say that the thing itself is false refers to the imputation with a limited definition. In the realm of ordinary beings, the thing itself is...