English
Because it is immeasurable, it is certain that the very nature of self-arising wisdom is as it is. Because it transcends the lower activities such as the countless three, it is very easy for effortless yoga without the difficulty of extreme effort. Because the nature of meaning is supremely profound, even those below the tenth bhumi find it difficult to fathom, and it abides in the intention of the Buddhas. Thus, through the five dharmas, it is definitely established as the supreme instruction, and thus the meaning is taught to the fortunate beings of the highest faculty. It is said that "Agama" means that the intention of suchness is secret and not deceiving, and it is certain that the supreme non-elaboration of suchness is not defiled by causes and conditions. The secret mantra is exactly as it is, and just as it is possessed in the mind without distortion, it is cut off by the words of the Buddha and spoken from the mouth and bestowed as teachings. Therefore, it is certain that "Agama" is supreme, and thus the meaning is taught to the fortunate beings of the highest faculty. It is said that "Tantra" means that the tantra is the cause of arising, the beginning of the established basis, and the cause of telling stories to initiate topics. The tantra is the activity of practicing profound meanings, and the words of the tantra ascertain the limbs. The great realization of union is established as the supreme tantra through the four dharmas such as the necessary connections of the limbs, and thus it is taught in accordance with the differences of faculties. Furthermore, according to the handwritten notes of the Dharma Lord, the established basis and the story are the same. Then, from those two causes, the meaning of the tantric words actually arises. Then, a great realization is made, and thus it is taught and entrusted, and the necessary connections of those limbs are shown, and thus it is established as the tantra for the sake of the five dharmas. It is said. Also, according to the handwritten notes of Upa Jobum, the first two are the same. Then, from those two, the words and meanings of the tantra are derived from the questions and answers, and thus there is great realization. And the necessary connections of the limbs are shown, implying that teaching and entrusting is the tantra. It is said. Thus, the characteristics are clear and appear as three modes of expression, but the essence of the meaning is without distinction, and it is completely gathered into one self-awareness. Therefore, although they are clear without being mixed, in the great dharmadhatu of inseparable nature, it is enjoyed as the self-appearance of suchness in one way, and everything appears without cessation. Therefore, in accordance with the power of wisdom, the height of view and conduct, and the trainable
Chinese
即使是那些显示了在行为方面，经典、口传和窍诀的差别不混杂的特征，其意义的本质也必定与自证法界相同。因此，各种各样的差别完全不存在，而是完全圆满并汇聚于无别的独一明点之中。因此，如果这样证悟，就能达到一解脱一切解脱的境界。如《灯鬘经》中说：一法之行为自性，虽从基之虚空中不可表示，然被称为光芒智慧一。珍宝明澈之自性，非有，无事物；非无，明且觉；无事物之原始智慧。不显现，具有光明之自性，说从彼中解脱。因此一解脱一切解脱。如此，依靠量之教证，获得真实之殊胜意义，是胜者的意旨，远离错谬。如《意旨请益功德生源经》中说：决定意义之智慧，具足理、说、应理，合理、无错、意义。决定意义之教是信赖之源，智慧为经验所掌握，以教理二者摧伏而证悟即可。又如《决定意义总集见之精要》中说：现在再听总集之精要，若有智慧则无无明。因此，具教之决定意义，此经典佛所说之法，是遣除无明之明灯，日月亦不能与之相比。无无明故成就佛，因智慧生起而遍知一切。等等，有无量。此外，如果消除经典、口传和窍诀的歧途和错谬，并确定其要点，如《珍宝明光利刃斩断错觉经》中说：经典之自性显示，解释心与法二者无二。若不了解无二之解释，则说是经典之障碍。在解释无二时，若未领悟无二之关联，则视心与法为二，说是经典之歧途。产生差别二执，说是经典之错谬。口传之自性是，确定且明确地显示。若不了解确定，则说是口传之障碍。
English
Even those that show the characteristics of distinct appearances without mixing the specifics of tantras, transmissions, and pith instructions in behavior, the essence of their meaning is definitely the same as the self-aware dharmadhatu. Therefore, all kinds of diverse distinctions are completely non-existent, but are completely perfected and gathered into a single, indivisible bindu. Thus, when one realizes this, one attains the state of 'one liberation, all liberation.' As it says in the Tantra of the Stacked Lamps: 'The nature of the activity of one dharma, though unexpressed from the expanse of the ground, is said to be one skill, ray, and wisdom. That precious, clear, and pure essence is not existent, without substance; not non-existent, clear and aware; insubstantial, primordial wisdom. Invisible, possessing the nature of clarity, it is said that liberation comes from that very thing. Therefore, one liberation is all liberation.' Thus, relying on the valid scriptures, finding the supreme, correct meaning is the intention of the Victorious Ones, free from error. As it says in the Tantra of Intentions, Inquiries, and the Source of All Qualities: 'The wisdom of definitive meaning possesses reason, explanation, appropriateness, validity, non-error, and meaning. The definitive meaning of the teachings is the source of trust, wisdom is seized by the confidence of experience. Subduing both scripture and reason is sufficient for realization.' And as it says in The Essence of Definitive Meaning, the Union of Views: 'Now listen again to the essence of union. If there is wisdom, there is no ignorance. Therefore, the definitive meaning that possesses scripture, this Dharma taught by the Buddha, is a lamp that dispels ignorance. The sun and moon cannot compete with it. Because there is no ignorance, Buddhahood is attained. With the arising of wisdom, all is known.' And so on, immeasurably. Furthermore, if one eliminates the deviations and errors of tantras, transmissions, and pith instructions, and identifies the essence of the key point, as it says in the Tantra of the Precious, Clear Light Razor Cutting Through Deluded Appearances: 'The nature of the tantra is shown as explaining that mind and phenomena are non-dual. If one does not understand the explanation of non-duality, it is said to be an obscuration of the tantra. In explaining non-duality, if one does not realize the connection of non-duality, viewing mind and phenomena as two is said to be a deviation of the tantra. The arising of diverse, dualistic extremes is said to be an error of the tantra. The nature of transmission is to establish and clearly show certainty. If one does not understand establishment, it is said to be an obscuration of transmission.'
Chinese
对于那确定的圣教，如果不能理解它已经到来，却说它没有到来，这被认为是圣教的过失之处。如果只抓住字面意思，而与意义不符，只是追随文字，这被认为是圣教的错误。如果展示口诀的自性，在没有二元显现的情况下重复，如果不理解没有戏论，那就是口诀的障碍。对于没有增损的口诀，如果不理解没有戏论，却认为有增损，这被认为是口诀的过失之处。如果执着于戏论的边，这被认为是口诀的错误。如果区分，虽然有如此之多，但如果归纳，据说只有三种。如是等等所说。因此，口诀的根本，大圣教秘密至上之王续，毫无疑问是续、圣教、口诀三者。如是，导师普贤王如来，秘密之主所说，如其所说，必定是如此教导。如此，为了消除续、圣教、口诀的障碍，拉杰卓普的口中说：心的意识也进入了黑暗的六支之中，也进入了黑暗四部之中，也进入了黑暗三根本之中，因此对此产生怀疑。以佛陀的一句话，出现续、圣教、口诀三种的例子来消除障碍。如是说。对此，全知丹巴仁波切说：我这样理解，六支与续一致，四部与圣教一致，三根本与口诀一致，对此产生怀疑。例如，佛陀的一句话，出现续、圣教、口诀三种一样。因此，理解为消除障碍，消除障碍很容易。如是说，如上文在自己的章节中所述。还有一些划分地的方法，也解释了上面关于黑暗的六支、四部和三根本的意义进行辩论的过失的开头。第四，总结结尾是：被业所缚，从“要知道”之间所说，如此，对于被各自的业所缚的，如名相师等未见密咒的众生，如其所说，凡在此处黑暗的自性显现的行境和。
English
Regarding that definitive scripture, if one does not understand that it has arrived, but says that it has not arrived, this is said to be a fault of the scripture. If one only grasps the literal meaning, and it does not agree with the meaning, merely following the words, this is said to be an error of the scripture. If the self-nature of the oral instruction is shown, repeating without dualistic appearance, if one does not understand without elaboration, that is an obscuration of the oral instructions. Regarding the oral instruction free from addition and subtraction, if one does not understand without elaboration, but thinks there is addition and subtraction, this is said to be a fault of the oral instructions. If one is attached to the extreme of elaboration, this is said to be an error of the oral instructions. If one differentiates, although there are so many, but if one summarizes, it is said there are only three. Thus and so forth it is said. Therefore, the root of oral instruction, the great scripture Secret Supreme King Tantra, is undoubtedly all three: tantra, scripture, and oral instruction. Thus, the teacher Samantabhadra, the lord of secrets, spoke, and as he spoke, it is certainly taught in this way. Thus, to eliminate the obstacles of tantra, scripture, and oral instruction, Lhaje Drophuk said: The mind's consciousness also goes into the six branches of darkness, also goes into the four sections of darkness, also goes into the three roots of darkness, therefore, doubt arises about this. The example of one word of the Buddha appearing as three: tantra, scripture, and oral instruction, eliminates the obstacles. Thus he said. To this, Omniscient Dampa Rinpoche said: I also understand it this way, the six branches are in accordance with tantra, the four sections are in accordance with scripture, the three roots are in accordance with oral instruction, doubt arises about this. For example, one word of the Buddha appears as three: tantra, scripture, and oral instruction. Therefore, understanding it as eliminating obstacles, it is easy to eliminate obstacles. Thus he said, as mentioned above in its own chapter. Also, in some ways of cutting the ground, this explanation of the beginning of refuting the faults of debating the meaning of the six branches, four sections, and three roots of darkness mentioned above is also present. Fourth, summarizing the conclusion is: bound by karma, from "Know" in between what is said, thus, regarding those beings who are bound by their respective karma, such as logicians and others who have not seen the secret mantra, as it is said, whatever is here, the field of activity and.
Chinese
因此，请知晓并理解，如实讲述混合的各方面，并承诺先前已讲述的内容，如同披挂盔甲一般，这实际上是在商议此事。如是说。章节的名称是：在《诸佛意集大经》中，阐明了所有法的不和谐，即过失之根本，依赖于何种密咒，以及转为黑暗行境之特征的章节，即第五十五章节，已广为解释并详细阐述。第三，解释确定意义之根本，分为三：略示、广释、总结。第一，从“此后”至“应完全讨论”之间已作了揭示。头部和尾部，此章节甚深，仅示究竟之义。一般而言，对于此直义与不了义之区分，中观派等认为，示现世俗为直义，示现胜义为了义，因此，根据各自对二谛的安立方式，经文也应与此相符。一些密咒持有者认为，示现因之法为直义经文，示现果之法为了义经文。如此，则体性的乘为直义，密咒的乘为了义。此外，根据一些新密咒的续部，示现观想生起次第之瑜伽，或广泛示现分别念之道，如生圆次第等为直义经文；示现圆满次第之瑜伽，或示现无分别念一并修持之方法为了义经文。如此，则一切乘皆有各自宗派的广博和无分别念的修持方式，因此一切皆可分为直义和了义。因此，此大经的直义和了义之安立方式是：依赖于示现因果之名相的方法，通过法性来示现为直义；依赖于超越因果之差别的方法，直接揭示法性为了义。如此，则阿努瑜伽以下为直义经文，阿底瑜伽为了义经文。不仅如此，此章节之位置出自《普贤行愿王经》：普贤我之自性离增损，我之自性即是唯一真如。