English
By pure yogis speaking the Dharma, giving scriptures, and guiding others through reliance, such yogis will have their true wisdom manifest limitlessly. Through habituation and causing habituation, in order to make that (wisdom) more excellent. These words mean that through the samadhi that has already been habituated before, and later becoming familiar and causing habituation, in order to purify and cleanse all the obscurations that exist in the alaya consciousness, specifically practicing on the object of samadhi, for many objects to be practiced, by repeatedly practicing the skill of samadhi itself as the object, thereby achieving accomplishment, so it should be done in this way. Perfectly turning the supreme Dharma wheel, cultivate the mind-stream and contemplate superior wisdom. It means becoming the benefactor of the great Dharma wheel, cultivating the mind-stream of oneself and others, and observing and realizing with superior insight. Shogam Pass and Shogam Road, eliminate discomfort and all harm, turn the wheel of immeasurable compassion. It means eliminating the dangerous path and uncomfortable road of the Shogam fierce beasts, and all harm, so that great compassion is never interrupted. The wheel of generosity is never cut off. It means the generosity of wealth, the generosity of body, the generosity of fearlessness, and the generosity of Dharma. Among these, the first generosity includes sons, daughters, land, and even the kingdom. The second generosity is flesh and blood, head and limbs. The third generosity is saving from the continuation of harm, saving from the obstacles of life, and saving from the precipice of samsara. The fourth generosity is teaching the Dharma, giving scriptures, and giving predictions to the Khenpos, these are never interrupted. Water or earth or sky, fire or likewise wind, etc. It means, etc., for the five elements, building many stupas of body relics and offering, making many relics and building, offering without interruption. Reversing the uninterrupted deeds. It means, etc., not being stained by the evil deeds of the five uninterrupted sins, the method of preventing (evil deeds) is to pulverize body and mind into dust, mentally inviting the countless clouds of Buddhas and Bodhisattvas, and transforming oneself into as many dust particles, in front of each (transformation) abiding in a respectful manner, offering with real objects or thoughts, and repenting with regret for the abominable evil deeds committed. Burning the firewood of deeds that please the Buddhas
Chinese
如是，从大方便结合的大道中，如果做了令一切胜者欢喜的四种事业的火供，就不会堕入五无间罪。因为可以遮止，所以要具备极大的信心之火、猛烈的后悔之火、三摩地之火和智慧之火。这样，四种障碍自然而然地消除。慈悲生起之坛城，无论如何，都要按照习惯努力去做。意思是说，内外密咒的坛城，都是大悲生起的基础，所以要按照自己习惯的方式，建造、供养，并努力供奉。以及诸如此类的根本，指的是所说的十七种善业，以及其他哪怕是施舍一口食物的善根。为了不改变意义而全部舍弃，指的是排除为了自己、他人、两者以及佛法意义而改变意义这四种情况，以精进努力来增长福德资粮的力量。如果有人想知道这些的必要性是什么，就像这样积累善业等等，并不是为了其他的必要，而是为了禅定中，心平等地安住于一境，具有不缘于心的意义，因此，对于以思维来将对境置于心中的瑜伽士，以及没有二心的人们，是作为修持之前所要做的事业，并且要知道，仅仅是不损害禅定，是为了修习心续，以及为了具有自他利益。如果能力弱小，不具备，就像说一百个“如果”，如果三门的能力弱小，因为能力不足而不能成就那些，那么就把以前所做的一切善事，所积累的一切功德都加起来，计算并回向此生所做的善恶，善业就像在遮止无间罪的时候那样思维，回向给大菩提。对于恶业，要流着因悲痛而产生的眼泪，以忏悔心的强大力量来忏悔。像这样每天都做，那么消除障碍后，就会产生悉地，例如，就像在清澈的水中显现日月倒影一样，悉地会自然而然地不由自主地产生，所以要努力。
English
Thus, from the great path of combining great means, if the fire offering of the four activities that please all the Victors is performed, one will not fall into the five inexpiable sins. Because it can be averted, one must possess the fire of great faith, the fire of intense regret, the fire of samadhi, and the fire of wisdom. In this way, the four obscurations will naturally be eliminated. The mandala from which compassion arises, in any case, should be diligently practiced according to habit. This means that the great mandalas of outer and inner mantras are the basis for the arising of great compassion, so one should construct and offer them according to one's habit, and diligently make offerings. And roots such as these refer to the seventeen virtuous deeds that have been spoken of, and other virtuous roots, even up to the giving of a mouthful of food. Abandoning all without changing the meaning refers to eliminating the four situations of changing the meaning for oneself, others, both, and the meaning of the Dharma, and increasing the power of the accumulation of merit with diligence. If one wonders what the need for these is, like this, accumulating virtuous deeds, etc., is not done for another need, but for meditation, the mind equally abiding in one-pointedness, possessing the meaning of not focusing on the mind, therefore, for the yogis who place the object in the mind through thought, and for those without duality, it is the activity to be done before practice, and it should be known that merely not harming meditation is for training the mind-stream, and for the sake of having the benefit of oneself and others. If the ability is weak and not possessed, like saying a hundred "ifs", if the ability of the three doors is weak, and because of insufficient ability, those cannot be accomplished, then add up all the good deeds that have been done before, all the merits that have been accumulated, and count and dedicate the good and bad deeds done in this life, thinking of the good deeds as in the case of averting inexpiable sins, and dedicate them to great Bodhi. For the bad deeds, shed tears caused by grief, and confess with the strong power of repentance. If one does this every day, then after eliminating the obscurations, siddhis will arise, for example, just as the reflection of the sun and moon appears in clear water, siddhis will naturally and involuntarily arise, so strive.
Chinese
唉，珍贵啊！因此，即使是小小的，也……。这句话的理由是，即使是微小的善行，也是为了成就殊胜菩提的根本。那么，即使是一起进入的殊胜智慧，也会在一切时处如此行持，并依赖于它吗？凡在此处把握和未把握的，事物，稳定和移动等等，一切……。这句话的意思是，在这大乘殊胜之门中，通过知识所把握和未把握的事物，稳定和移动的器情世界，以及总摄的“等等”所代表的超越轮回的诸法，以及一切如实不二地证悟的大智慧，轮回已安置于佛地，对于无事可做之事，亦不执着，安住于此，若如此修持，以大悲未作利他之事而圆满，故已进入二者之境，即是此意。因此，殊胜之士的行事没有取舍。楞伽的主人，如果那样，以无有境的方式……。这句话是说，圣者呼唤并讲述的意义，以那种方式，如果那样，所行之境的任何事物，都证悟到无有自他，从不可思议的大教证中，不可能进入不同的自性。如此一来，谁能知晓，即是进入境的殊胜者，意即见行二者任运成就。如此宣说，眷属们断除了对该意义的疑惑，获得了定解。名为“进入圣境之品”，即第六十二品。这是品名的意义，即是对它的解释。\\ 然后，又是楞伽的主人等等，等等。在刚说完进入境之后，眷属们询问了以四十五种名相安立的第八个秘密真言之例，如其声。秘密的主人说：唉，朋友们，以什么来象征什么才能被了解呢？作为回答，导师呼唤眷属们说道：对于任何事物的意义，以与之相应的例子来近似象征，就能被了解。例子的意义有二十种，即：成办意义，秘密真言之名，身之手印，行持，念诵，见解，三摩地，处所，神变，以及成就。例子如其声。
English
Alas, precious! Therefore, even the smallest... The reason for this statement is that even the smallest virtue is the foundation for accomplishing the supreme Bodhi. So, even the supreme wisdom that enters all at once, will it always act in this way and rely on it? Whatever is grasped and not grasped here, things, stable and moving, etc., all... This means that in this great vehicle's supreme gate, the objects grasped and not grasped by knowledge, the stable and moving vessel-essence world, and the dharmas that transcend samsara represented by the inclusive "etc.," and all the great wisdom that realizes the suchness as non-dual, samsara has been placed on the Buddha's ground, and for the matter of having nothing to do, one does not cling to it, but abides in it. If one practices in this way, one has completed the benefit of others without doing it with great compassion, so one has entered the realm of both, which is the meaning. Therefore, the actions of the supreme person have no acceptance or rejection. Lord of Lanka, if that is so, in the manner of having no object... This means that the meaning spoken by the noble one, in that way, if that is so, any object of experience, realizing that there is no self or other, from the inconceivable great teachings, it is impossible to enter a different nature. In this way, whoever knows, is the supreme one who enters the realm, meaning that view and conduct are both spontaneously accomplished. Having spoken thus, the retinue dispelled their doubts about the meaning and gained certainty. It is called "Chapter on Entering the Sacred Realm," which is the sixty-second chapter. This is the meaning of the chapter title, which is its explanation. Then, again, the Lord of Lanka, etc., etc. Immediately after explaining entering the realm, the retinue asked about the eighth secret mantra example, established with forty-five categories, as it sounds. The Lord of Secrets said: Alas, friends, by what is what symbolized so that it can be understood? In response, the teacher called out to the retinue and said: For the meaning of any object, it can be understood by closely symbolizing it with an example that corresponds to it. There are twenty meanings of examples, namely: accomplishing meaning, the name of the secret mantra, the body's mudra, conduct, recitation, view, samadhi, place, miraculous power, and accomplishment. The examples are as they sound.
Chinese
为了象征一致的十种目标而安放。 这与所说之义相符，因此以一个比喻依次象征一个意义而安放。 虽然没有事物，却显现为事物。 能够显现为事物的比喻。 这是说与一切自性特征相分离。 虽然没有事物，但与不一致的事物显现为事物，能显现为咒语的十种事物，用比喻来显示。 从各个方面来展示它们是： 如同幻化的自性。 就像幻化的自性，因缘、化人、幻术师、舞者的手的技巧，以及药物、咒语和物质的混合，显现为美丽的女子等，使观众的感官愉悦，无论如何显现。 幻化对于那些因缘也没有来往的自性一样。 意义是： 如此秘密的自性也是。 从无有之因的结合中。 就像那样，修持密咒的自性也是，从什么也没有的自性中，从字母和物质的结合中，从可以做的事情中，出现各种成就，虽然显现为成就，但没有展示这样的自性。 凡此海市蜃楼的自性。 就像海市蜃楼，在春暖摇曳的时候，温暖和阳光聚集在一起，海市蜃楼在那个因缘的干渴的脸上显现为水。 虽然干渴的人认为是水，但那里没有水，因此不会因为满足而平静，就像那样。 密咒的名称的差别也是，一切法从各方面来说自性是空性，具有一切特征的大空性不可得，从表示名称的术语来说，即使称为名称，名称本身也是空性，因此不可得，没有这样的自性。 凡此水中之月。 等等，就像水中的月亮，在云彩晴朗的天空中，月亮升起的影像显现在清澈的水中，但那里没有月亮的自性。 密咒的本尊身相和手印也是，没有特意安排，从智慧的虚空中，身相和手印显现为各种各样，虽然显现在大手印的持明者的智慧中。 那个身相从一开始就从有无的边解脱。 如同梦的自性。
English
To represent the ten concordant aims is established. This is in accordance with the meaning of what is said, so one example is used to represent one meaning in sequence and is established. Although there is no thing, it appears as a thing. An example of being able to appear as a thing. This is said to be separated from all characteristics of self-nature. Although there is no thing, it appears as a thing that is inconsistent, and it can appear as the ten things of mantra, which is shown by example. Showing them separately is: Just like the nature of illusion. Just like the nature of illusion, the means and conditions, the illusory person, the skill of the hands of the illusionist, and the combination of medicine, mantra, and substances, appear as a beautiful woman, etc., making the senses of the audience happy, no matter how it appears. The illusion is like that, and there is no coming and going of self-nature in those means and conditions. The meaning is: Likewise, the secret nature is also. From the combination of the cause of non-existence. Just like that, the nature of practicing secret mantra is also, from the state of having no self-nature, from the combination of letters and substances, from what can be done, various accomplishments arise, although they appear as accomplishments, but there is no showing of such a self-nature. Wherever there is the nature of a mirage. Just like a mirage, when the warmth of spring stirs, warmth and sun gather together, and the mirage appears as water on the face of the thirst of that condition. Although the thirsty person thinks it is water, there is no water there, so it will not change because of being satisfied and calmed, just like that. The difference in the name of the secret mantra is also that all dharmas are empty in self-nature from all aspects, the great emptiness that possesses all characteristics is unobtainable, and from the terminology that represents the name, even if it is called a name, the name itself is empty, so it is unobtainable, and there is no such self-nature. Wherever there is the moon in the water. And so on, just like the moon in the water, in the clear sky without clouds, the image of the moon rising appears in the clear water, but there is no self-nature of the moon there. The deity's body and hand gestures of the secret mantra are also, without special arrangement, from the sky of wisdom, the body and hand gestures appear in various ways, although they appear in the wisdom of the vidyadharas of the great mudra. That body itself is liberated from the extremes of existence and non-existence from the beginning. Just like the nature of a dream.