Chinese
汇集一切佛陀密意的经的难解注释《黑暗盔甲钥匙显明瑜伽之日》。 努钦·桑杰益西。 汇集一切佛陀密意的经的难解注释《黑暗盔甲钥匙显明瑜伽之日》。 努钦·桑杰益西。 汇集一切佛陀密意的经的难解注释《黑暗盔甲钥匙显明瑜伽之日》下部。 第八，开始立宗。 根本三者的最后一个，以比喻确定根本更重要的意义，因为是口诀，以及共同显示续部的伟大之处，心中想的是什么呢？ 如《楞伽经》的“此之自性，是确定的七根本。”这样引述，显示根本三者的最后一个意义确定，此续部之王是七意义的自性，因此特别殊胜。因此，通过汇集这七个确定的理证根本，可以明显看出这也是口诀阿底瑜伽的法乘，通过对续部进行这样的特征分析，如果能看到其意义的真相，那么，证悟者就能确定无疑地理解其意义不会改变，因此名称才得以成立。 “洲和山，连同外围。” 比如从山和大地，圆圆的大山的山顶上显现出来一样，如果能看到并证悟到所有的大地和法乘的差别，都是密咒，都是如其本然自然成就的意义，那么，由于这些不混杂而完全显现，因此从附加的角度来说，这个文字也是一切法乘的顶峰。 “世间光之王。” 等等，比如世间一切光之王是太阳一样，一切法都包含在道和果之中，圆满无有增损，差别不混杂而完全聚集显现，因此显示一切显现的圆满自性就是它本身，所以称为一切教言之王。 “广大机会的虚空。” 等等，比如虚空开阔，一切显现广大一样，由于菩提心难以衡量，是秘密，是聚集圆满精华的伟大意义，因此，它用三个钥匙打开并阐明了所有法乘所说的各个教义的意义。
English
The difficult commentary on the Sutra that gathers the intentions of all Buddhas, "The Armor of Darkness, the Key that Illuminates, the Sun of Yoga." Nupchen Sangye Yeshe. The difficult commentary on the Sutra that gathers the intentions of all Buddhas, "The Armor of Darkness, the Key that Illuminates, the Sun of Yoga." Nupchen Sangye Yeshe. The lower part of the difficult commentary on the Sutra that gathers the intentions of all Buddhas, called "The Armor of Darkness, the Key that Illuminates, the Sun of Yoga," is present. Eighth, beginning to establish the thesis. The last of the three roots, by determining the meaning that the root is greater by example, because it is a pith instruction, and jointly showing the greatness of the tantra, what is in mind? As in the Lankavatara Sutra, "This very nature, are the seven roots that are certain." Thus quoting, showing that the last of the three roots is the determined meaning, this king of tantras is the nature of the seven meanings, therefore it is particularly superior. Therefore, by gathering these seven roots of certain reasoning, it can be clearly seen that this is also the vehicle of pith instruction Atiyoga. By analyzing the tantra with such characteristics, if one can see the truth of its meaning, then the one who realizes it can be certain that the meaning will not change, therefore the name is established. "Continents and mountains, together with the periphery." For example, just as from the mountain and the earth, the top of the round great mountain appears, if one can see and realize that all the differences of the earth and vehicles are mantras, and are the meaning of naturally accomplishing as they are, then, since these are unmixed and completely manifest, therefore from the perspective of addition, this letter is also the pinnacle of all vehicles. "The king of light in the world." And so on, just as the king of all light in the world is the sun, all dharmas are contained in the path and the result, complete without increase or decrease, the differences are unmixed and completely gathered and manifest, therefore showing that the complete nature of all appearances is itself, therefore it is called the king of all teachings. "The sky of great opportunity." And so on, just as the sky is open and all appearances are vast, because the mind of enlightenment is difficult to measure, is secret, and is the great meaning of gathering the essence of completeness, therefore, it opens and clarifies the meaning of all the individual teachings spoken by all vehicles with three keys.
Chinese
如是解释说：这是所有教言的总解释。 “谁获得了圣旨的秘密？”等等，例如，如果有人获得了国王的权威圣旨，就不会再依赖其他人了。同样，如果理解了此教义根本的秘密本质，那么对于所有可以理解的词语集合，无论说什么、做什么，都可以依靠它，而无需寻找行动和努力，仅仅通过应用它，它也是所有口诀的根本。 “与常相伴的诸元素。”等等，这四个元素与植物一起，在所有时间里都不会中断，就像元素从虚空中打开，在虚空中出现一样。同样，言语产生的因和果的教义，以及显现给所化众生的一切，都从这难以衡量、深奥的确定性真如的自性中，通过加持而显现，因此它是所有教义的来源。 “实际上，所有行为的类别。”等等，例如，世俗的成就，如利润等等，做了许多事情，但最终都汇集到所证悟之处。同样，所有详细、广泛地解释的词语，如果如实地理解了秘密真言的本质，一切都如实地证悟为真如，那么没有不汇集于此的，因此这部续也是所有意义的总结。 “以明镜的本质。”等等，例如，镜子清晰地显示面容的影像，同样，这个秘密本质的意义，以原始清明的法之大镜，清晰地显现一切事物和非事物的法性真如，因此它也是一切法的明镜。为了通过六种确定口诀的方式来清晰地显示真如， “一切的根本是自生的。”也就是说，一切法的根本基础是自生的，因为心的法性光明自身显现，一切事物的自性，以自性的理由和法性的智慧，与一切行为完全分离，因此是未经改造的最初状态。 “一切智智慧不灭。”也就是说，一切所行境，一切智智慧在大智慧的虚空中，如不落的太阳般显现，因此是法
English
Thus it is explained: This is the general explanation of all instructions. "Whoever obtains the secret of the decree?" etc., for example, if someone obtains the authoritative decree of the king, he will not depend on others anymore. Likewise, if one understands the secret essence of this root of the teaching without error, then for all the collections of words that can be understood, whatever one says or does, one can rely on it, and without needing to seek actions and efforts, just by applying this, it is also the root of all instructions. "The elements with continuity." etc., these four elements together with plants, at all times without interruption, just as the elements open from the sky and appear in the sky. Likewise, the teachings of the cause and effect of speech, and all that appears to sentient beings, all arise from the essence of this immeasurable, profound certainty of suchness through blessings, therefore it is the source of all teachings. "In reality, all categories of actions." etc., for example, worldly achievements, such as profits etc., doing many things, but ultimately all converge to where one is enlightened. Likewise, all the words that are explained in detail, extensively and widely, if one understands the essence of the secret mantra as it is, and all are realized as suchness as it is, then there is nothing that does not converge there, therefore this tantra is also the conclusion of all meanings. "With the essence of a clear mirror." etc., for example, just as a mirror clearly shows the image of the face, likewise, the meaning of this secret essence, with the great mirror of primordial clarity, the Dharma, clearly reveals the suchness of all phenomena, both things and non-things, therefore it is also the mirror of all dharmas. In order to clearly show the suchness through the six ways of determining it as an instruction, "The root of all is self-born." That is, the root basis of all dharmas is self-born, because the luminosity of the nature of mind itself arises, the nature of all things, with the reason of self-nature and the wisdom of Dharma-nature, is completely separated from all actions, therefore it is the unconditioned first state. "All-knowing wisdom does not perish." That is, all objects of action, all-knowing wisdom in the space of great wisdom, appear like the sun that does not set, therefore it is the Dharma.
Chinese
哦，一切自生光明，由此定能见到一切光明。一切都汇集于此，意思是说，二元对立的诸法，其自性本自具足，如是之性，如实性，无余地安住于此，即是成佛。没有任何边际可以沾染，唯有此大性显现为自性，一切法皆安住于本自具足的状态中。如实性中一切皆一，意思是说，法性未曾改造，未曾污染的自性，即是境、心、显现、执着的自性皆为一体。对于错谬执着所显现的二元对立，不舍弃任何一个，皆融入法性之中，因为远离了言语概念，所以轮回也定于法性之中。因即是果，本自圆满，意思是说，众生的身语意三门，显现而无自性，在本自圆满为法身大性的果中显现，对于获得和失去，没有希望和恐惧，唯有如此，才能确定因果不二。没有应该抛弃的事物，意思是说，好坏、过失、功德、显现、声名一切皆无实，大秘密即是心的坛城，光明清澈。在三坛城的自性中，没有应该接受的，没有应该抛弃的，没有分离的，所以才能确定没有过失和功德的取舍。接下来要解释所承诺的六个“已”的含义是什么呢？“已见、已净、已作”。等等，因为大智慧无间断地自明，所以已经见到了法性的虚空。因为大悲无间断，以金刚之箭彻底斩断了轮回的痛苦，所以已经清净了。因为没有将一切众生安置于佛地就已圆满，所以利益众生的事业已经完成了。因为身和智慧的果在本觉中本自圆满，所以愿望也已经实现了。因为大智慧的一切功德本自具足，伟大的自性无与伦比地显现，所以功德的伟大已经宣扬了。三界在佛地中，没有遗漏地获得了其他的果，所以成就已经实现了。对于如此这般的自性，如何才能获得确信呢？对于获得确信的伟大之人来说，如此这般从果的意义中自然显现。为了阐释确定诀窍的理由，说：一切分别念，一切自性寂静时显现。这就是说
English
Oh, everything is self-illuminating, and from this, it is certain that all light can be seen. Everything is gathered there, meaning that the nature of all dualistic dharmas is spontaneously perfect, and suchness, reality, resides there without remainder, which is becoming a Buddha. No boundary can be contaminated, only this great nature manifests as self-nature, and all dharmas abide in a spontaneously perfect state. In reality, everything is one, meaning that the nature of dharma, the unadulterated and unpolluted self-nature, is that the nature of objects, mind, appearances, and attachments are all one. For the duality manifested by wrong attachments, not abandoning any of them, all merge into the nature of dharma, because it is free from verbal concepts, so samsara is also fixed in the nature of dharma. Cause is the fruit, inherently complete, meaning that the three doors of sentient beings, appearing without self-nature, manifest in the fruit of the great nature of the Dharmakaya, which is inherently complete. For gaining and losing, there is no hope or fear, only in this way can it be determined that cause and effect are not two. There is nothing to be discarded, meaning that good and bad, faults and merits, appearances and fame are all unreal, the great secret is the mandala of the mind, clear and bright. In the nature of the three mandalas, there is nothing to be accepted, nothing to be discarded, nothing separated, so it can be determined that there is no acceptance or rejection of faults and merits. Next, what is the meaning of the six "already" that have been promised? "Already seen, already purified, already done." And so on, because great wisdom is self-illuminating without interruption, the emptiness of the nature of dharma has already been seen. Because great compassion is uninterrupted, the suffering of samsara has been completely cut off by the vajra arrow, so it has already been purified. Because all sentient beings have not been placed on the Buddha's land and are already complete, the work of benefiting beings has been completed. Because the fruit of body and wisdom is spontaneously perfect in self-awareness, wishes have also been fulfilled. Because all the merits of great wisdom are spontaneously perfect, the greatness of the great self has manifested incomparably, so the greatness of merit has been proclaimed. In the Buddha's land of the three realms, other fruits have been obtained without omission, so accomplishments have already been achieved. For such a nature, how can one gain certainty? For the great person who has gained certainty, such things naturally manifest from the meaning of the fruit. In order to explain the reason for determining the key points, it is said: All discriminations, all nature appear when it is silent. That is to say
Chinese
总的来说，胜义谛远离了对世俗谛的考察。它显得和谐一致。从“作用”等三个方面，以及正确与错误的二种世俗谛来看，总的来说，虽然世俗谛显得像一个幻象，但它通过甚深口诀的意义，转变为自性大本体。以二取灭尽瑜伽的观点来看，对一切所执著的现象执著，善与恶二者的体性通过符号向外显现，一切现象都包含在内。当显现的念头稍微增强时，大平等性菩提心自然显现，因此，不被任何边所触及的显现就是大空性，是自然成就的显现之自性。通过与一切事物结合，就能发挥作用。像这样的大自性，因为是万物的本质，与任何事物都不分离，所以能与一切事物结合。实际上，自性显现为善恶、轮回和涅槃等无尽的法，并且不间断地生起。然而，通过自性的意义，各种事物能够执行各自不同的功能，从而利益众生，这些都是自性的法。通过消除疑惑，就能显得和谐一致。像这样，通过自性与自性不可分割的意义，以特殊的方法消除疑惑，就能获得证悟的把握，从而安住于自性之中。因此，一切不同的事物都显现为自生智慧大本体的本质，并且和谐一致，从而远离了各种不同的偏见。总而言之，一切都只包含在这三者之中。实际上，一切都只归结为二者。最终，一切都离不开一。像这样，阿底瑜伽的经典中，无论有多少种法，都包含在这三者之中。实际上，因为安住于自性之中，所以没有执著，一切都归结为自性和大本体二者之中。总而言之，大本体必然是唯一的，并且自然圆满，除此之外，即使是微尘般的名相也无法安立。为什么呢？因为一切都汇集于此，并且由此而生。如果了解万物的根本，像这样，通过意义而产生的大作用，是一切的基础，因此一切都汇集于此，即大本体的本质。因此，一切法的生起之处，一切的根本，如果能够了解这个意义，那么一切现象都会立即成为未经造作的法