Chinese
神通和现量以及一切种智的智慧都会生起。第二，从“暖是滋养”到“见和一切明”之间所讲的内容是：暖有头部摇动和良好获得两种，通过“和”字的附加意义，变为稳固，共三种。征兆是头部出现和不改变地稳固，通过“和”字的附加意义，变为获得，共三种。神通是头部出现和完全获得两种。然后，现量在任何六境中，觉知都清晰，能够清楚地看到过去的地方、他人的心以及隐蔽的声音等等，相对于伟大的智慧而言，这是微细的。然后，一切种智的智慧能够清楚地了解一切如是和如所有。这五种智慧圆满了暖相的意义，因为所要成就的目标已经完成，所以不需要再培养。那么，这些生起的方式是怎样的呢？也就是说，从所取上的粗和细，到能取上的粗和细，再到习气的次第清净的显现，比如从黑暗消散到光明一样是暖，像黎明出现而产生光明一样是征兆，像天空非常晴朗而太阳升起一样是神通，像看到所有地方一样是现量，像太阳升起，没有事物不被照遍，没有事物不清楚地显现一样。或者，念头解脱，黑暗消散，就像最初的黎明；因为脱离了相，光明出现，就像最后的黎明；因为流动消散，天空晴朗，就像天亮；因为感觉清净，到处都能看到，就像太阳升起之前；因为生起的感觉平息，一切都清晰，就像太阳升起。这样说，这是一种方式。第二部分有三点：智慧生起的功德，没有智慧的过失，以及没有证悟就向他人展示的过失。第一点，从“因此，它的”到“因为是，所以依赖它”之间所讲的内容是：像这样，暖相出现后，智慧生起，消除障碍的方式是：因为获得了对禅定的稳固，所以由于生起了五种功德的力量和能力的差别，一切
English
Miraculous powers, direct perception, and the wisdom of omniscience will arise. Secondly, what is shown from "warmth is nourishing" to "seeing and everything is clear" is: Warmth has two aspects: head movement and good attainment, and through the additional meaning of the word "and," it becomes stability, making three. The signs are the appearance of the head and unwavering stability, and through the additional meaning of the word "and," it becomes attainment, making three. Miraculous powers are the appearance of the head and complete attainment, making two. Then, direct perception is clear awareness in any of the six objects, clearly seeing past places, the minds of others, and hidden sounds, etc., which is subtle in relation to great wisdom itself. Then, the wisdom of omniscience clearly knows everything as it is and how it is. These five completely fulfill the meaning of the warmth sign, and because the goal to be accomplished is completed, there is no need to cultivate it further. How do these arise? That is, the appearance of purification from the gross and subtle of what is grasped, to the gross and subtle of what grasps, and then to the order of habitual tendencies, is like warmth, like darkness dissipating into light; the sign is like the dawn arising and light appearing; miraculous powers are like the sun rising in a very clear sky; direct perception is like seeing everywhere; and it is like the sun rising, where nothing is not pervaded and everything appears clearly. Or, when thoughts are liberated and darkness dissipates, it is like the first dawn; because it is free from characteristics, light appears, like the last dawn; because movement dissipates, the sky clears, like daybreak; because feeling is purified, one sees everywhere, like before the sun rises; because the feeling of arising subsides, everything is clear, like the sun rising. This is said to be one way. The second part has three points: the qualities of the arising of wisdom, the faults of lacking wisdom, and the faults of showing others what has not been realized. The first point, from "Therefore, its" to "because it is, rely on it" shows: In this way, after the warmth sign appears, the way in which wisdom arises and eliminates obscurations is: Because stability in meditative absorption is attained, due to the power and the difference in abilities of the five qualities that have arisen, all
Chinese
在作为基础的界中，存在于心上的无明的习气，以及由其力量所显现的错觉的黑暗所遮蔽的积聚的垢染全部清除而得以清净，譬如，猛烈的暴风吹散云朵一般，在成就事业的刹那之间，以安住于真正意义上的禅定，将所有成为遮蔽的黑暗之界，扫荡于无自性的法界之中而得以清净。因此，所寻求的必要，也譬如灯火驱散黑暗，黑暗本身转变为光明一般，心的刹那的自性本身，通达其本初即是法性的意义的觉性智慧显现时，从无始以来颠倒执着，以及在道上修学后对正道的执着的习气之黑暗的边际显现全部消除而得以清净。如是说：集一切经中说：如是心见心，智慧见法性，任何时候无生灭，得见先前未见义。彼亦无物不得见，一切皆是无自性，唯是于心起迷乱，若见如是之意义，则无任何相可见。若知如幻之理，则显现等同虚空之意义。又，紧接着说：心的流转断绝时，脱离先前错觉之相之法，因此得见真谛。证悟此之征相是：如是法性之意义，那些确定了知并证悟的瑜伽士们，以通达彼意义之门的觉性开启，并具足得见如是的智慧之眼或慧眼，将所见所闻的一切法，汇集为词句之路的四品，以四句偈的方式，结合观修、行为和结果的一切要点，清晰地阐述并讲述，并且即使没有学习词句，也能以理性的力量引出深刻的论证。具有如是证悟者，乃是安住于地的菩萨摩诃萨或持明者。
English
In the fundamental realm, the obscurations of ignorance present in the mind, and the stains of the aggregates obscured by the darkness that appears as delusion due to its power, are all cleared away and purified. For example, just as a fierce storm sweeps away the clouds, in the instant of accomplishing the task, through the samadhi that truly abides in the authentic meaning, all those realms of darkness that have become obscurations are swept away into the realm of selflessness and become pure. Therefore, the necessity of seeking the meaning is like a lamp dispelling darkness, and the darkness itself turning into light. When the wisdom of awareness that realizes the very nature of the mind's instant as being the nature of reality from the beginning becomes clear, then all the appearances at the edge of the darkness of the habitual tendencies of wrong clinging from beginningless time, and of clinging to the right path after learning on the path, are eliminated and purified. Thus it is said: In the Kun Dus (All Gathered Tantra): 'When the mind sees the mind in this way, wisdom sees the nature of reality. At all times there is no birth or cessation, and the meaning not seen before will be seen. Moreover, no object is seen, everything is without self-nature, it is only a confusion arising in the mind. If one sees such a meaning, then nothing is seen as a sign. If one knows the way as merely an illusion, then the meaning equal to space will appear.' And, immediately after that: 'When the wandering of the mind is cut off, one is free from the previously mistaken characteristics of phenomena, and thus one sees the truth.' The sign of realizing this is: those yogis who have definitely known and realized the meaning of suchness, open the door of that meaning with awareness, and possess the eye of wisdom or the sacred eye that sees thusness, gather all the phenomena of seeing and hearing into the four sections of the path of words, and in the form of four-line verses, combine and clearly explain all the key points of view, meditation, conduct, and result, and even without learning words, they are able to bring forth profound arguments through the power of reason. One who possesses such realization is a great Bodhisattva abiding on the earth or a Vidyadhara.
Chinese
因为是殊胜之子，所以要正确地看待那个伟大的意义并理解它。第二，从“他的眼睛”到“无法区分确定的目标”之间所说的是：像这样不理解意义的过失是，如果不具备像刚才所说的证悟法性的智慧之眼，并且缺乏证悟的把握，那么无论用多少表达意义的无边无际的词语之路来表达，无论怎样讲述和指示各种各样表达那个意义的词语，也无法区分如实确定与不确定的差别，无法分辨正确与错误的要点，因此无法正确地推断。第三，从“心随言语”到“说法者因此更重”之间所说的是：因此，因为不确定意义而心随言语或声音，那些智慧粗糙且心神散乱的顽固者，不是安住于习惯于确定意义的殊胜秘密教诲之地和道，因为仅仅知道词语却不确定意义。像那样的人，无论怎样讲述成千上万的表达秘密意义的词语之路，也不应该向他人展示和讲述那些，应该保密，不要说。如果有人自己没有理解，就向其他非器之人讲述和宣说秘密意义，那么，以非佛法为佛法而说，邪说者，盗取金刚秘密大乘教诲者，就会在没有解脱之时堕入金刚地狱，遭受痛苦的折磨。或者，在一些范例中，有“将堕入金刚”的说法，因此，将邪说者与被称为金刚的地狱联系起来，那人将堕入其中。为什么呢？因为没有确定理解密咒大乘的意义，那些抛弃或虚伪和伪装的人，在没有清晰地分辨如实确定意义的智慧力量的情况下，被表达差别的词语之路所引导，跟随声音的名词和词组的所依字母，如果有人不确定意义，在不了解的情况下犹豫不决，却向他人讲述和宣说密咒的词语之路，那么，夺取三界一切有情众生的生命
English
Because you are an excellent son, you should properly look at that great meaning and understand it. Secondly, what is taught from "His eyes" to "Cannot distinguish the definite target" is: The fault of not understanding the meaning in this way is that if you do not have the eye of wisdom that realizes the Dharma as just mentioned, and you lack the confidence of realization, then no matter how many limitless expressions of meaning are expressed through the path of words, no matter how many kinds of terms are spoken and indicated to express that meaning, you will not be able to distinguish the difference between what is definitely true and what is not, and you will not be able to distinguish the key points of right and wrong, so you will not be able to infer correctly. Thirdly, what is taught from "Mind follows words" to "The speaker of Dharma is therefore heavier" is: Therefore, because the mind follows words or sounds without certainty of meaning, those stubborn people whose wisdom is rough and whose minds are distracted are not dwelling in the land and path of the supreme secret teachings that are accustomed to definite meaning, because they only know the words but are not certain of the meaning. Such a person, no matter how many hundreds of thousands of expressions of the path of words expressing secret meanings are spoken, should not show and speak those to others, but should keep them secret and not speak them. If someone does not understand himself and speaks and proclaims the secret meaning to someone who is not a vessel, then, speaking of non-Dharma as Dharma, the one who speaks falsely, the one who steals the teachings of the Great Vehicle of Vajra Secrets, will fall into the Vajra Hell without liberation and suffer the torment of suffering. Or, in some examples, there is the saying "Will fall into the Vajra," therefore, associating the false speaker with the hell known as Vajra, that person will fall into it. Why? Because without definitely understanding the meaning of the Great Vehicle of Secret Mantra, those who abandon or are hypocritical and pretentious, without clearly distinguishing the power of wisdom that definitely ascertains the meaning as it is, are led by the path of words expressing differences, following the letters that are the basis of nouns and phrases of sound, if someone is uncertain of the meaning, hesitates without understanding, but speaks and proclaims the path of words of secret mantra to others, then, taking the lives of all sentient beings in the three realms
Chinese
甚至比杀生的罪过还要严重。因为自己没有领悟，没有获得定解，却为他人说法，罪过更加严重。因为这会将他人引入歧途，使自他在轮回中没有解脱的机会，如同沉入轮回深渊的石头。第二部分分为五个方面：指示安住的方法，指示三摩地的体性，讲述三摩地的功德，指出错谬之处，以及讲述遮止的方法。第一部分从七个偈颂之后，“不可思议之法性”开始，到“唯有如是”为止，是为了指示在这些之后进入大乘的方便。因此，对于殊胜的顿入之智者，安住的方法是：如实安住于本性实相的显现，即不可思议之法性。心无任何思虑，觉性亦是如此，因此，以分别念不作任何思维，唯有安住于法性未被改造的如是，远离戏论之境，不为动摇，不为造作所染，此乃殊胜之方便。如《总集经》所说：“因此此殊胜三摩地，瑜伽士应和合修习，一切不思不生且无有，断绝分别虚空界。”如是安住，则意之作用无法触及，因此，所有不可思议的轮涅诸法，其意义皆汇集于不可思议之法性，即无所执著之如是。除此之外，别无他法，因此，如是不动摇地安住，不住之大安住，即是自显任运成就之境中，觉性自明而广大。第二部分，从“远离边与中”开始，到“远离显现之名言”为止。那么，如何理解不谬误的见解，即顿入之密咒乘呢？远离边与中之名言的秘密法性，如实通达并确定此如是性，则心不依赖任何事物，不住于中观或法性，不分别好坏等差别，对于无自性或无相之法性，见闻等不遮止而又远离，任何相状之名言