Chinese
安住时，无有胜于平等性。如是宝心所说。此后，法的觉心又献上证悟之量，如是说：诸法显现皆是，以自性不可言说，彼即菩提心，智者修习则能证悟。其中，诸法显现皆是，指的是由外五大种所成的显现之自性之法，以及内五蕴所成的动摇显现的一切，本来就是不生的，因此是超越言说的。因此说，以自性不可言说。远离八戏边即是菩提心，若说彼即是菩提心，则不得果。因此，智者应于彼状态中一再修习，则能最初证悟无二之智慧。因此，彼即菩提心，智者修习则能证悟。如是法的觉心所说。此后，业的觉心又献上证悟之量，如是说：诸法皆是菩提心，无有定性，离于实执，彼即清净之自性，智者随欲修习则能成就。诸法皆是菩提心，指的是，于外与内所显现的诸法，本来就是不造作的，因此即是菩提心。然所观察之事物乃是虚假不实的，因此，无有定性，离于实执。彼即清净之自性，智者随欲修习则能成就。如是业的觉心所说。此乃唯一显示胜义谛。菩提心极摄之品即是菩提心之品。名为甘露滴之广大释论中说，第二品。如是，为了显示菩提心之体性，以及最初之业的最初者之色之坛城，因此以“此后”等显示。其中，“此后”指的是，从先前之品过去之后的那一刹那之后。又，意乐普贤以世尊秘密主，以下将出现的语句，如是祈请。若问，此后为何祈请，乃是为了欲求不熟悉的供养女之坛城。
English
When abiding, there is nothing other than equality. Thus spoke Precious Mind. Then, the Mind of Dharma again offered the measure of realization, saying: All phenomena that appear are, in their own nature, inexpressible. That itself is the Bodhi Mind, which the wise, if they meditate upon, will realize. Among these, "All phenomena that appear are" refers to the nature of phenomena that are made up of the five outer elements, and all that appears to move, made up of the five inner aggregates. They are originally unborn, and therefore beyond expression. Therefore, it is said that in their own nature they are inexpressible. That which is free from the eight extremes of elaboration is the Bodhi Mind. If one says that it is the Bodhi Mind, one will not attain the fruit. Therefore, the wise should repeatedly practice in that state, and then they will initially realize the non-dual wisdom. Therefore, That itself is the Bodhi Mind, which the wise, if they meditate upon, will realize. Thus spoke the Mind of Dharma. Then, the Mind of Karma again offered the measure of realization, saying: All phenomena are the Bodhi Mind itself, without certainty, free from the grasp of reality. That itself is the nature of purity, which the wise, if they meditate upon as they wish, will accomplish. All phenomena are the Bodhi Mind itself, which refers to all phenomena that appear outwardly and inwardly, which are originally uncreated, and therefore are the Bodhi Mind itself. However, the things that are observed are false and unreal, therefore, without certainty, free from the grasp of reality. That itself is the nature of purity, which the wise, if they meditate upon as they wish, will accomplish. Thus spoke the Mind of Karma. This is the sole teaching of the ultimate truth. The chapter on the perfect summary of the Bodhi Mind is the chapter on the Bodhi Mind. In the extensive commentary called Nectar Drops, the second chapter. Thus, in order to show the nature of the Bodhi Mind, and for the first of the first karmas, to show the mandala of form, therefore it is shown by "Then" and so on. Among these, "Then" refers to the moment immediately after the previous chapter has passed. Again, the Mind of Samantabhadra, with the Blessed One, the Lord of Secrets, requested the words that will appear below, as follows. If asked, why did he request after that? It was in order to desire the mandala of the offering maiden with whom he was not familiar.
Chinese
唉玛，善逝诸佛之主！从“善逝”开始讲解，直到“阿拉拉霍”为止，所指示的内容很容易理解。为了回答所提出的问题，接下来，导师胜王说：“……”等等。然后，导师对两种极端都竖立起胜利的旗帜，成为一切之中最殊胜的那位，听取了集结者普贤所提出的问题，从最初的心意之门向眷属们详细地讲解，这是为了让外道之人、最初的初学者想要进入瑜伽。此外，为了让五种初学者也能够考察导师的品性应该如何行事，所以宣说了“导师行事与追随者……”等等。所谓“导师行事”，是为了引导这五种人，所以说是“导师行事”。以前，善逝如何行事，为了讲述追随其后的导师的品性，因此宣说了“心胸开阔，精通续部……”等等。所谓“心胸开阔，精通续部”，是指对于内外显现的法不生起分别念，并且心胸开阔。精通瑜伽续部和无上瑜伽续部，并且精通。通过上师的经验获得口诀，并且能够运用三摩地。对于导师的教言，内外之法三藏不迷惑，不犹豫，能够忍受正确的禅定，并且见地不退转。对于正确的法具有极大的信仰，对于不颠倒的事物具有确信的信仰，对于正确的法具有极大的信仰等等，具有这样的信仰是秘密的，是四种轮的差别。隐藏的是，对于智慧上中下三种人，应该如何行事的殊胜方法。对于恶劣的根器，轻浮的人，不能保守秘密的人，不给予这些。从上师那里获得究竟的殊胜灌顶，即金刚持坛城的一切事业，对于一切行为都开阔。具有这样品性的导师，就是金刚持的耳语导师。接下来，为了宣说具有轮的导师，通过“支分誓言不退失……”等等
English
Ema, Lord of the Sugata Buddhas! From "Sugata" onwards, explain until "Alala Ho," the content indicated is easy to understand. In order to answer the questions asked, next, the Teacher, the Supreme King, said, "..." etc. Then, the Teacher, who has erected the victory banner over the two extremes and has become the most supreme of all, listened to the words of the Samantabhadra who compiled them, and explained in detail to the retinue from the door of the initial intention, in order to allow outsiders, the very first beginners, to enter into yoga. Furthermore, in order for the five types of beginners to also examine how the qualities of the teacher should be acted upon, therefore, he proclaimed, "The teacher acts and the followers..." etc. The so-called "teacher acts" is to guide these five types of people, so it is said "the teacher acts." Previously, how the Sugata acted, in order to explain the qualities of the teacher who follows him, therefore, he proclaimed "broad-minded, familiar with the tantras..." etc. The so-called "broad-minded, familiar with the tantras" refers to not giving rise to discriminating thoughts about the phenomena that appear internally and externally, and being broad-minded. Familiar with the Yoga Tantra and the Anuttarayoga Tantra, and being proficient. Obtaining oral instructions through the experience of the guru, and being able to use samadhi. Not being confused about the Teacher's teachings, the Tripitaka of the inner and outer Dharma, not hesitating, being able to endure correct meditation, and not turning back from the view. Having great faith in the correct Dharma, having confident faith in things that are not inverted, having great faith in the correct Dharma, etc., having such faith is secret, it is the distinction of the four wheels. What is hidden is the supreme methods of how to act for the three types of people, superior, medium, and inferior in wisdom. These are not given to those with bad vessels, frivolous people, those who cannot keep secrets. Obtaining the ultimate supreme empowerment from the guru, that is, all the activities of the Vajradhara mandala, being open to all activities. A teacher with such qualities is the whispering teacher of Vajradhara. Next, in order to proclaim the teacher with the wheel, through "The limb vows are not broken..." etc.
Chinese
宣说了。支分誓言，指的是下面将要出现的十五条誓言不违犯。颜色，即颜色非常黄且闪耀。形状，即形状非常完美，上下匀称。具有力量，即具有非常不寻常的力量。左手无名指的指节上有法轮王的标志，即有八辐法轮。身体散发着沉香等香气。具有这样标志的人，被认为是佛陀法轮的坛城导师。然后，为了宣说珍宝导师的特征，说了“智慧广大且具功德”等。智慧广大且具功德，指的是不迷惑于内外之法，精通工巧明和声明，功德之门宽广，即对任何事物都不阻碍，行为端正，即行持十种法行。关爱金刚上师兄弟，即以适当的方式承担上师的责任，关爱同门，具有这样品格的人，就是珍宝导师。然后，为了宣说莲花导师的特征，从“恒常精勤念诵”开始，到“莲花者应视为上师”为止，很容易理解。然后，为了宣说事业部导师的特征，从“不迷惑于行为事业”开始，到“是各种事业的上师”为止，很容易理解。然后，为了宣说坛城总体的导师的特征，说了“具足所有这些功德”等。所谓“具足所有这些功德”，指的是具足前面所说的所有功德。通达一切乘，即精通且熟悉内外一切乘，是总体声闻坛城的导师。然后，如果不观察上师的弟子是否是法器，则会因为恶劣的容器而导致师徒双方都毁灭。因此，即使是上师的授记，也应该重视观察弟子的特征。这样说道。这是从这里开始分别宣说各自的特征。因此，能忍受违缘，不退转，安住于誓言。从这里到金刚持的弟子合适。
English
It was declared. The branch vows refer to not violating the fifteen vows that will appear below. Color, that is, the color is very yellow and shiny. Shape, that is, the shape is very perfect, and the top and bottom are symmetrical. Possessing power, that is, possessing very unusual power. On the knuckle of the left ring finger is the mark of the Wheel-Turning King, that is, there is an eight-spoke wheel. The body exudes the fragrance of agarwood and other fragrances. A person with such marks is considered to be the mandala master of the Buddha's Wheel. Then, in order to declare the characteristics of the precious master, it was said, "Great wisdom and possessing merits," and so on. Great wisdom and possessing merits refers to not being confused about the inner and outer dharmas, being proficient in crafts and sciences, the door of merit being wide open, that is, not being obstructed by anything, and having correct conduct, that is, practicing the ten dharmic practices. Caring for Vajra Master brothers, that is, taking on the responsibility of the master in an appropriate manner, and caring for fellow disciples, a person with such a character is a precious master. Then, in order to declare the characteristics of the Lotus Master, from "Constantly diligent in recitation" to "The one with the lotus should be regarded as the master," it is easy to understand. Then, in order to declare the characteristics of the Karma lineage master, from "Not confused about action and work" to "Is the master of various actions," it is easy to understand. Then, in order to declare the characteristics of the general mandala master, it was said, "Possessing all these qualities," and so on. The so-called "Possessing all these qualities" refers to possessing all the qualities mentioned above. Being familiar with all vehicles, that is, being proficient and familiar with all inner and outer vehicles, is the master of the general Shravaka mandala. Then, if one does not observe whether the master's disciple is a vessel, both the master and disciple will be destroyed because of the bad vessel. Therefore, even the master's prophecy should value observing the characteristics of the disciple. It is said like this. This is from here onwards, declaring the characteristics of each separately. Therefore, one who can endure adverse conditions, does not regress, and abides in vows. From here to the Vajradhara's disciple is suitable.
Chinese
到此为止已经阐述清楚了。为了阐述轮转者的弟子，从“身体和肢体美丽”到“说是佛陀轮转者的解释”之间已经阐述清楚了，特征也很容易理解。为了阐述珍宝的弟子，从“行为四种庄严丰满”到“珍宝坛城”之间已经阐述清楚了，也很容易理解。为了阐述莲花的弟子，从“从语言的门径非常古老”到“说是持有莲花的容器”之间已经阐述了。为了阐述事业的弟子，因此从“对事业恭敬”到“像是各种金刚”这四句词已经阐述了。为了阐述共同坛城的弟子，对于具备所有这些功德的人，“众人劝请非常美丽，令人满意行为端正，对于共同的坛城是吉祥的”，这四句词已经阐述清楚了，也很容易理解。然后又阐述了进行坛城之地的特征，其中也有两种，即应该接受的和应该舍弃的。应该接受的有各自的特征，共有六种差别。首先为了阐述应该舍弃的地方，从“夜叉女的舍弃痕迹”等开始阐述。夜叉女的舍弃痕迹是指岩石上有野兽抓挠过的痕迹，朋友容易走散。左边有类似孔雀羽毛图案的痕迹，右边有蓝色岩石像刀剑、长矛或战斧的痕迹，这被称为夜叉女兵器的清洗痕迹。“鬼怪的聚集地”是指山被烧成灰烬，或者很多东西混杂在一起的地方。“毒龙的秘密聚集地”是指有毒龙存在的水源边，或者秘密聚集地是险峻的山顶。“与所依相关的地点”是指依靠的，地方神灵、鬼怪、亲属的所依是岩石或树木等，与树木、岩石、神灵鬼怪相关的地点，如果在这些地方进行修法，就会伴随着过失，会产生近取的造作。如果舍弃这些地方，就能迅速获得所希望的成就。现在为了阐述应该接受的地方，在金刚大岩石上交谈
English
It is easy to understand up to this point. To explain the disciple of the wheel-turner, from "having a beautiful body and limbs" to "it is said to be the explanation of the Buddha wheel-turner" has been explained, and the characteristics are easy to understand. To explain the precious disciple, from "the four kinds of conduct are magnificent and full" to "of the precious mandala" has been explained, and it is easy to understand. To explain the lotus disciple, from "very old from the gate of speech" to "it is said to be the container holding the lotus" has been explained. To explain the karma disciple, therefore, from "respecting karma" to "it is like various vajras" is explained by these four lines. To explain the general mandala disciple, for those who possess all these qualities, "everyone urges and is very beautiful, pleasing and of good conduct, auspicious for the general mandala," these four lines have explained it clearly, and it is easy to understand. Then, the characteristics of the place for performing the mandala are explained again, and there are two types: what should be accepted and what should be abandoned. What should be accepted has its own characteristics, with six distinctions. First, to explain the place to be abandoned, it is explained from "the abandoned traces of the yakshini" and so on. The abandoned traces of the yakshini are like rocks scratched by wild animals, making it easy for friends to get lost. On the left, there are traces like peacock feather patterns; on the right, there are blue rocks that look like swords, spears, or battle axes, which are called the washing traces of the yakshini's weapons. "The gathering place of spirits" refers to a mountain burned to ashes, or a place where many things are mixed together. "The secret gathering place of venomous nagas" refers to the edge of a spring where venomous nagas live, or the secret gathering place is a steep mountain top. "Places related to supports" refers to relying on the support of local deities, ghosts, and relatives, such as rocks or trees. The connection between trees, rocks, and deities and ghosts, if one practices in these places, it will be accompanied by faults and will generate actions of close clinging. If these places are abandoned, one will quickly attain the desired accomplishments. Now, to explain the places to be accepted, talking on a large vajra rock