Chinese
因此，那些人永远无法通过表面上的推理之论和理性来确定。应当通过六种衡量方式和四种方式来理解。如《时轮根本续》中所说：“意图之语和非如是，如是之声和非如是，直接之义和究竟义，续的六种特征即是此。”如是说。考虑到没有和有理解真实如是的意义的机缘，金刚语的续部以一个词显示不同的意义。其中，直接义是：坛城，如颜料等；供养；手势和手印；火供；生起次第；以及进行事业等，所有进入内在方式的方法和支分。究竟义是：圆满次第，束缚脉、气、菩提心，以及自性光明的心之实相，因续如来藏，大手印无上不变的教义。如《黑汝嘎续》中所说：“身体中住着大智慧，彻底舍弃所有常法，遍布一切事物者，身体安住，非从身体所生。”如是说。由于生起和圆满次第的一个意义，金刚语是不同的。因此，必须通过与此相违的词语组合来束缚，并根据表达的意义和意图来理解，这就是意图解释。或者，一个金刚语中存在不同意义的意图。就此而言，有对时间的意图，对意义的意图，对想法的意图。第一种是：考虑到未来会发生，如所说：“以一刹那成就圆满正觉。”第二种是：考虑到需要一直享用所有佛陀之母，般若波罗蜜多，具备一切形象之最胜的空性，如普拉帕的自性，如《摩诃摩耶》中所说：“从所有佛陀处夺取后，享用从胜妙天神所生的女子。”第三种是：考虑到需要杀死显示为大命之风的名字的自执，如《黑汝嘎续》中所说：“你应当杀死众生。”等等。此外，不依赖于表达的意义和意图，仅凭表达的直接显示
English
Therefore, those who are [of lesser intellect] can never ascertain [the truth] through seemingly logical arguments and reasoning. It should be understood through the six measures and four modes. As stated in the Root Tantra of Kalachakra: "Intentional speech and not so, literal sound and not so, direct meaning and definitive meaning, the tantra is characterized by six limits." As it is said, considering those who do not and do have the fortune to understand the meaning of the true reality, the Vajra words of the tantra show different meanings with one word. Among these, the direct meaning is: mandalas such as colored powders, offerings, gestures and hand seals, fire offerings, the generation stage, and accomplishing activities, etc., all the methods and branches that enter the inner mode. The definitive meaning is: the completion stage, binding the channels, winds, and bodhichitta, and the true nature of the naturally luminous mind, the cause, the continuum, the Tathagatagarbha, the Great Seal, the supreme unchanging teachings. As it is said in the Hevajra: "Great wisdom dwells in the body, completely abandoning all permanence, pervading all things, the body abides, not born from the body." It is like that. Because the Vajra words are different for one meaning of the generation and completion stages, it is necessary to bind them with combinations of words that contradict this, and to understand them in relation to the expressed meaning and intention, which is the intentional explanation. Alternatively, there is an intention in one Vajra word with different meanings. In this regard, there is intention for time, intention for meaning, and intention for thought. The first is: considering what will happen in the future, as it is said, "Enlightenment is perfected in a single moment." The second is: considering that one needs to always enjoy the mother of all Buddhas, Prajnaparamita, the emptiness that possesses the best of all forms, like the nature of Prapaba, as it is said in the Mahamaya: "Having stolen from all the Buddhas, enjoy the maiden born from the supreme deity." The third is: considering that one needs to kill the self-grasping that is shown as the name of the great life wind, as it is said in the Hevajra: "You should kill living beings." And so on. Furthermore, without relying on the expressed meaning and intention, only by the direct display of the expression
Chinese
清楚地理解不是有想法，你不要杀害众生，也不要说谎言。像这样说的一样。意义和名称在世间的论典等中广为人知的词语所说的坛城和火供以及朵玛等仪轨都是如字面意义一样。在世间的论典中没有广为人知，并且被如来秘密的语言的符号所束缚，十风的名称中，如कोटाख्यः（藏文：ཀོ་ཊཱ་ཁྱཱཿ，梵文天城体：कोटाख्यः，梵文罗马拟音：koṭākhyaḥ，汉语字面意思：科吒名称）等等，以及在续部《秘密藏》中对于结合解脱称为ཨཱ་ལི་ཀཱ་ལི་（藏文：ཨཱ་ལི་ཀཱ་ལི་，梵文天城体：आलिकाली，梵文罗马拟音：ālikālī，汉语字面意思：阿黎嘎黎）等不是如字面意义一样，因为秘密的词语和意义全部不会超过这个，所以称为六边。第二，如理是，耶谢多杰从一切中汇集的续部中说，解说有四种，文字和共同以及隐秘和究竟。像这样说的一样。第一是，只是专注于词语的字面意义的解说，与声明的论典相符地安排是文字或者说从galbo中词语的意义这样说了。第二，共同意义有三种。第一，进入经部等中的后悔对治是，没有进入像这样内密咒乘的安乐而迅速的道路，以前进入了事行部等是不好的这样后悔的话，那些是此道的阶梯，并且经部中也说，具有大方便的，烦恼转为菩提支分。如果具有这样说的敏锐根器和方便智慧的特殊性，那么一个广大的积聚行为能够缩减多劫的积聚等等，因为经部等也承认安乐迅速的道路，所以是共同的意义。第二，进入内密咒乘的后悔对治是，在这里没有洗浴和清洁等等的净与不净而行事如同狗猪一样，并且结合解脱等说损害为法，这样后悔是外道的法的话，如果没有舍弃净与不净的执着，就不会证悟法性的意义，为了舍弃执着而想这样做，如同杀害黑皮肤的持矛者，以及与商主之女交合等等，因为心是善良的，所以即使行于结合解脱也不会被罪业沾染，并且无量增长福德，因为经部等也承认，所以为了共同的学处，称为共同意义。第三，生起次第的共同意义是，所依是宫殿
English
Clear understanding is not having ideas; you should not kill living beings, nor should you speak lies. It is like saying such things. The rituals such as mandalas, fire offerings, and tormas, which are spoken of with words widely known in worldly treatises, etc., are as they are in literal meaning. Those not widely known in worldly treatises and bound by the symbols of the secret language of the Tathagatas, such as the names of the ten winds, like koṭākhyaḥ (藏文：ཀོ་ཊཱ་ཁྱཱཿ，梵文天城体：कोटाख्यः，梵文罗马拟音：koṭākhyaḥ，汉语字面意思：科吒名称), and in the Guhyagarbha Tantra, calling union and liberation ālikālī (藏文：ཨཱ་ལི་ཀཱ་ལི་，梵文天城体：आलिकाली，梵文罗马拟音：ālikālī，汉语字面意思：阿黎嘎黎), are not as they are in literal meaning. Because all secret words and meanings do not go beyond this, it is called the six limits. Secondly, the proper way is as it says in the Wisdom Vajra Collected from All Tantra: "There are four explanations: literal, general, hidden, and ultimate." As it says there, the first is the explanation that focuses only on the literal meaning of the words, arranging it in accordance with the treatises on sound and measure, which is called the meaning of words from letters or galbo. Secondly, there are three aspects to the general meaning. First, reversing regret for entering the Sutras, etc., is that if one regrets not having entered such an easy and swift path of Inner Mantra, but instead having entered Kriya Tantra, etc., thinking it is not good, then those are the steps of this path. And as it says in the Sutras, "For those endowed with great means, afflictions transform into limbs of enlightenment." If one is endowed with such keen faculties and special skillful means, then one great act of accumulation can condense the accumulations of many eons, etc. Because the Sutras, etc., also acknowledge the easy and swift path, it is called the general meaning. Secondly, reversing regret for entering Inner Mantra is that if one regrets practicing here without purity and impurity, such as bathing and cleansing, like dogs and pigs, and saying that harming, such as union and liberation, is Dharma, thinking it is a heretical Dharma, then if one does not abandon the attachment to purity and impurity, one will not realize the meaning of Dharmata. In order to abandon attachment, one thinks of practicing like killing a dark-skinned spearman, and engaging with the daughter of a merchant, etc. Because the mind is virtuous, even if one engages in union and liberation, one will not be tainted by faults, and immeasurable merit will increase. Because the Sutras, etc., also acknowledge this, it is called the general meaning for the sake of common training. Thirdly, the general meaning of the generation stage is that the basis is the palace.
Chinese
以及依赖于观修本尊等生起次第相关的内容。因为是生起次第和圆满次第二者的共同教诲，所以是共同意义。第三是，展示事业手印和入定的仪轨等，因为不适合在大众中宣扬，所以是贪欲法秘密。以及自身加持，气脉明点的圆满次第等，是以世俗谛隐藏的。总的来说，因为它处于两个极端的中间，所以像精华一样被隐藏。第四是，成为这些的印证，胜义光明圆满次第是道的究竟，证悟二谛双运是果的究竟。四种方式都是金刚句，必须按照根器下中上的次第来区分，所以称为四种讲述方式。不具备这些口诀，无论思维的分别念多么精细，也无法证悟真实的要诀秘密。具备这些，就能轻易证悟金刚乘的秘密意趣。第三，宣说成为一切乘之顶峰，以及一切所行之究竟的大圆满阿底瑜伽的分类，分为二：低于下乘的殊胜之处，以及宣说它的分类。第一是，法界本来清净，心性光明的自性，任运自成，自住大，自生之智慧，不变且被认为是圆满大圆满的基础。如果以此乘之王来衡量，那么下层八个乘的宗义，对于实际上从未存在过的念头，仅仅以突发性的念头来改造、调整和改变不变的事物。对于无法抛弃的事物，以强力的方式进行改造后抛弃。对于无法去除的事物，以想要去除的念头将其视为过患。对于无法获得的事物，以可以从他处获得的希望和疑虑来区分。对于远离勤作的事物，以努力勤作的行为遮蔽了自住的智慧，从而没有机会触及真实的真如。如此，下乘的声闻和缘觉所证悟的无我，认为意识和物质是真实存在的。唯识宗认为自知自明的自识是胜义圆成实性，这些都超越了世间的心和心所。
English
And those related to the generation stage, such as relying on and meditating on deities. Because it is a common teaching for both the generation and completion stages, it is a common meaning. The third is, displaying the rituals of karma mudra and entering into samadhi, etc., because it is not appropriate to proclaim them in public, so it is the secret of desire-attachment dharma. And self-blessing, the completion stage of channels, winds, and bindus, etc., are hidden by relative truth. In general, because it is situated in the middle of two extremes, it is hidden like an essence. The fourth is, becoming the confirmation of these, the ultimate clear light completion stage is the ultimate of the path, and realizing the union of the two truths is the ultimate of the fruit. All four methods are vajra words, and must be distinguished according to the sequence of lower, middle, and upper faculties, so it is called the four ways of explaining. Without these instructions, no matter how detailed the thought of conceptualization is, one cannot realize the secret of the true key point. With these, one can easily realize the secret intention of the Vajrayana. Third, explaining the classification of Atiyoga Great Perfection, which is the pinnacle of all vehicles and the ultimate of all that is to be traversed, is divided into two: the superiority over the lower vehicles, and explaining its classification. The first is, the essence of phenomena is primordially pure, the nature of mind is clear light, spontaneously accomplished, self-abiding great, self-born wisdom, unchanging and considered the basis of the Great Perfection. If measured by this king of vehicles, then the eight vehicles of the lower levels, for thoughts that have never existed in reality, only use sudden thoughts to transform, adjust, and change the unchanging. For things that cannot be abandoned, they are transformed and abandoned in a forceful way. For things that cannot be removed, they are regarded as faults with the intention of removing them. For things that cannot be obtained, they are distinguished by hopes and doubts that can be obtained from elsewhere. For things that are free from effort, the wisdom of self-abiding is obscured by the actions of effort, so there is no opportunity to touch the true suchness. Thus, the selflessness realized by the Hearers and Solitary Realizers of the lower vehicles believes that consciousness and matter are truly existent. The Mind-Only school believes that the self-knowing and self-illuminating self-consciousness is the ultimate perfect reality, and these transcend the worldly mind and mental factors.
Chinese
并且，以中观的二谛来衡量，无生、无灭、非有、非无等四大推理等来分析的灭谛，以及离边、离戏等同虚空般的空性执着，还有下部密法的行为，以三清净之神和洁净等苦行来取悦，期望成就悉地，以及近行瑜伽士对见行上下夹杂的相执，瑜伽士将胜义加持视为神，专注于四印瑜伽，大瑜伽士将生起次第和圆满次第的脉、点、风三者紧紧约束，期望生起智慧，之后瑜伽士将法界智慧视为生起所生之本尊坛城等，总而言之，阿努以下的次第全部都是以分别念所能触及的宗派而已。所有这些也都在心中认为这是没有的、是空性的、是真实的。从生起念头者、作意者和觉察分析者，将对境与有境视为法性，而无法如实见到本来的实相。如《如来藏经》中所说：国王召集许多盲人，让他们看大象，并让他们各自描述其特征。于是，那些摸到大象鼻子的人说像铁钩，摸到眼睛的人说像碗，摸到耳朵的人说像簸箕，摸到身体的人说像粮仓，摸到尾巴的人说像绳子。他们虽然说的不是别的大象，但也不是完全了解。同样，佛的自性也一样，虽然说了空性、如幻、光明等等不同的说法，但也不是完全了解。就像这样。这些道遮蔽了大圆满的意义，即使安住于大圆满之道，如果生起这些证悟，也会被说成是歧途。《普贤王如来根本续》中说：获得决定的六乘，被显示为大圆满的歧途。那又是怎样的呢？菩萨的经藏，认为是一切光明的地