English
Although it is a great means of realization, it is not all-encompassing. Once the meaning of the profound secret mantra is correctly realized, just like a boat crossing a river, ultimately, attachment and effort towards the meaning and the means themselves must be abandoned. Abandoning one's own nature and abandoning attachment, here, the example of abandoning one's own nature is applied to evil views and evil conduct. Fourth, from "Therefore, thus" to "remained without speaking" is shown. Because there is nothing that is not the path of secret mantra, therefore, the way of not abiding in both attachment and nature, therefore, if one understands without error the suchness of the supreme secret dharma realm, which is non-dual, and understands its meaning, then whatever evil views and evil conduct there may be, one realizes them as the nature of samsara and awareness, sees them as the holy path, and by practicing without abandoning, one is certain to reach the ultimate. Therefore, it is not found in other paths, nor is the fruit sought separately, so there is no need to abandon wrong views and wrong conduct to be liberated. Therefore, among all paths, it is the most excellent and wonderful near path. Therefore, if one knows the suchness of no birth, it is shown that there is nothing that does not become the holy path. Then, if evil conduct is merely an image, how does evil view itself exist? Once the meaning of the nature of reality is realized, the basis of evil view is also purified into the nature of self-awareness, so it is not intentionally abandoned, but is naturally liberated. Thus, the Supreme Teacher spoke and instructed, and at that time, the activity was accomplished, so he remained without speaking. The second part is divided into two parts: showing the necessity of knowing the path, and explaining the nature of the path itself. The first part, from "O friends" to "This path should be known" is shown. Thinking about what merit there is in asking in this way, the speaker, the Great Lord of Secrets, called out "O friends" and then spoke of the merit. As said before, therefore, all you excellent Buddhas, following in their footsteps, practice and enter the gate of the supreme near path of the Great Vehicle, and if you do not deviate from your own tenets, from all the past to all the future, and all the differences in present forms, no matter how many differences there are in the meaning of views and the differences in conduct, you will transform the self-appearing awareness
Chinese
认识并证悟诸法的体性，在心中显现坛城，区分各自特性的差别而不混淆，并且证悟总的特性与它本身的体性无别而圆满。剩下的词句也出自这样的教诲。因此，由于没有证悟法性平等性，轮回本身也显现为烦恼的因果。想要完全了解无生法性，也应当了解这条道路。想要完全了解涅槃，即佛的特性，以及道路和果的自性平等性，也应当吉祥地了解和证悟这条道路。因此，法性的体性是轮回与涅槃无别，所以证悟平等性就能了解轮回与涅槃。此外，如前在第十六品中所述，想要从自性禅定中获得四种慈心和十六支，以及二十种大神通，也应当完全了解这条殊胜的道路。同样，想要将终极道行者特意制造的谬误和障碍，如前所述的八十一种分别念之山，消融于无所缘的平等性之中，也应当完全了解这条殊胜的道路。如《总集经》所说：九种本体的分别念，九种相的分别念，九种标志的分别念，九种缘的分别念，九种业的分别念，九种行为的分别念，九种生起的分别念，九种执著的分别念，九种显现的分别念。这样说，应当解脱。想要断除有漏道行者堕落的九个门，也应当完全了解这条殊胜的道路。其中，如前经所说：堕入大魔行列的门，堕入外道领域的门，堕入罗刹领域的门，堕入夜叉行列的门，堕入大鲁特拉的门，堕入大障碍的门，堕入大神行列的门，堕入食人兽行列的门，堕入大地狱的门。这样说。如果显示各自的特性，那么堕入魔的门是，《究竟义集经》中说：他人善良的意图
English
Recognizing and realizing the nature of all phenomena, manifesting the mandala in the heart, distinguishing the differences of individual characteristics without mixing them, and realizing that the general characteristic is inseparable from its own nature and complete. The remaining words also come from such teachings. Therefore, since the equality of dharmata is not realized, samsara itself also appears as the cause and effect of afflictions. Those who wish to fully understand the unborn dharmata should also understand this path. Those who wish to fully understand nirvana, the characteristic of the Buddha, and the equality of the nature of the path and the fruit, should also auspiciously understand and realize this path. Therefore, the nature of dharmata is that samsara and nirvana are inseparable, so realizing equality can understand samsara and nirvana. Furthermore, as mentioned earlier in the sixteenth chapter, those who wish to obtain the four immeasurables and sixteen branches from the samadhi of self-nature, as well as the twenty great magical powers, should also fully understand this supreme path. Similarly, those who wish to dissolve the eighty-one mountains of conceptual thoughts, such as the errors and obstacles deliberately created by the ultimate practitioner, into the equality of non-objectification, should also fully understand this supreme path. As stated in the Kun Dus Sutra: Nine conceptual thoughts of the main body, nine conceptual thoughts of signs, nine conceptual thoughts of marks, nine conceptual thoughts of conditions, nine conceptual thoughts of actions, nine conceptual thoughts of conduct, nine conceptual thoughts of arising, nine conceptual thoughts of attachment, and nine conceptual thoughts of manifestation. Thus it is said, one should be liberated. Those who wish to cut off the nine gates of falling of the defiled practitioner should also fully understand this supreme path. Among them, as stated in the previous sutra: The gate of falling into the ranks of the great demons, the gate of falling into the realm of the heretics, the gate of falling into the realm of the rakshasas, the gate of falling into the ranks of the yakshas, the gate of falling into the great Rudra, the gate of falling into the great obstacles, the gate of falling into the ranks of the great gods, the gate of falling into the ranks of the cannibalistic beasts, and the gate of falling into the great hell. Thus it is said. If the individual characteristics are shown, then the gate of falling into the demons is, as stated in the Definitive Meaning Collection: The good intentions of others
Chinese
哦！阻碍者是魔鬼，吝啬于他人的财物。由于不理解，会堕入魔鬼之门而徘徊。如是说。堕入外道是：从那里面说，由于不理解，执着于我和我所，因为对密咒的见行是错误的缘故，不怀慈悲地行使一切罪恶，总是徘徊于外道的诽谤中。如是说。堕入罗刹是：没有领悟平等法身，自相续中运用贪嗔的男子气概，没有慈悲，喜欢杀戮，堕入罗刹之门，转生于地狱。如是说。堕入夜叉是：虽然不理解却有无限的力量，具有傲慢自大的烦恼，即使在这个世界上有权有势，也会堕入夜叉之门而总是徘徊。如是说。堕入鲁特拉是：不如实地、不错误地不理解，进行邪见的行为，并进行各种各样的行为，自己不了解却要解脱他人，会堕入鲁特拉之门而转生于地狱。如是说。堕入障碍是：虽然不理解，却精通于事业，执着于语言为实有，自相续说是誓言或实物显现，会堕入障碍和乌鸦之门而轮回。如是说。此处的第一个偈颂，在一些范例中是：虽然不理解，却精通于细微的事物。这样出现。堕入大天是：依靠方便道的权力，总是随意地行使贪欲，不以见地摄持而执着于安乐，会堕入大天贪欲的胎门。如是说。堕入兽主是：没有获得自主的禅定，被罪恶所束缚和区分，想要自己伟大而聚集眷属，会堕入兽主大兽的处所。如是说。堕入恶趣之门是：从前面说，没有领悟自心为法身，即使知道和讲述许多经续，因为赞 खुद贬低他人，会堕入三恶趣之门而轮回。如是说。如是等等，以前也说过，为了总摄这些其他的意义，有威猛二十种，广大二十种，威严二十种等等，从根本续部中所说的，以及因的瑜伽，缘的瑜伽，果的瑜伽，以轮回涅槃三道所总摄的无边无际的一切法，想要从一切到一切都完全圆满地了知和证悟的人们，无论以何种方式，都要进入秘密真言秘密神圣的伟大道路。
English
Oh! Obstacles are demons, stingy with the possessions of others. Due to not understanding, one falls into the gate of demons and wanders. Thus it is said. Falling into the path of non-Buddhists is: From that it is said, due to not understanding, clinging to "I" and "mine," because the view and conduct of secret mantras are wrong, practicing all evils without compassion, one always wanders in the slander of non-Buddhists. Thus it is said. Falling into Rakshasas is: Without realizing the equality of Dharmakaya, in one's own continuum, one uses the masculinity of attachment and aversion, without compassion, one delights in killing, one falls into the gate of Rakshasas and is born in hell. Thus it is said. Falling into Yakshas is: Although not understanding, one has unlimited power, possessing the afflictions of arrogance and pride, even if one is powerful and wealthy in this world, one will fall into the gate of Yakshas and always wander. Thus it is said. Falling into Rudras is: Not understanding correctly and without error, one engages in wrong views and performs various actions, not knowing oneself but wanting to liberate others, one will fall into the gate of Rudras and be born in hell. Thus it is said. Falling into obstacles is: Although not understanding, one is skilled in activities, clinging to words as real, saying that one's own continuum is a vow or a manifest object, one will fall into the gate of obstacles and crows and cycle. Thus it is said. The first verse here, in some examples, is: Although not understanding, one is skilled in subtle things. Thus it appears. Falling into the Great God is: Relying on the power of the path of means, always freely engaging in desire, not grasping with view but clinging to pleasure, one will fall into the womb gate of the Great God's desire. Thus it is said. Falling into the Lord of Beasts is: Without obtaining self-mastery in samadhi, being bound and separated by sins, wanting to be great oneself and gathering retinues, one will fall into the place of the Great Beast, the Lord of Beasts. Thus it is said. The gate of falling into the lower realms is: From the previous, not realizing one's own mind as Dharmakaya, even if one knows and explains many sutras and tantras, because of praising oneself and disparaging others, one will fall into the gate of the three lower realms and cycle. Thus it is said. Thus and so forth, as previously explained, to summarize these other meanings, there are twenty kinds of ferocity, twenty kinds of greatness, twenty kinds of majesty, and so on, as mentioned in the root tantras, and the yoga of cause, the yoga of condition, and the yoga of result, all the limitless dharmas summarized by the three paths of samsara and nirvana, those who wish to fully and completely know and realize everything from all to all, by whatever means, should enter the secret mantra, the secret sacred great path.
Chinese
应当如实了知此理。在《总集经》第一品中，如是广宣以法之理后，于末尾处教诫说：“因此，大集会之众，若欲行持彼等佛之法，则应修习此道，应当了知，应当习惯，应当成为其境。”第二部分分为二：略说和广说。第一部分，从“心性是圣”至“无谬圣道”之间进行阐述。若能如实了知，则具有如是必要，此道之体性即是了悟心之坛城与自性光明无别大平等，此乃诸佛之足迹，故瑜伽士之殊胜入门，真实无谬之道，稀有殊胜。譬如大鹏翱翔于空，亦无鸟迹可寻。如是具有证悟把握者，定不为所染，故无须因畏惧而痛苦，亦无堕入歧途之忧，定不发生错谬，是为殊胜圣道。注释中说：“此二亦是心之体验。”然此意指证悟自相后，具有不离其义之把握者。若未证悟本体，仅是稳固禅定，或仅安住于对共相之理解体验，则不能救护。如《誓言之界》中云：“不守誓言之咒师，乃金刚地狱之根基，共相之证悟不能救，执持心念非解脱。”第二部分分为六：为令了知殊胜道，故需以词语诠释；宣说道的歧途及过患；真实宣说道之体性；宣说如是见修行之暖相；宣说可从趋入其他乘之道来衡量此道；宣说义道之瑜伽士圆满一切功德。第一部分，从“如是确定”至“近道寻宝”之间进行阐述。如是，此无取舍之大乘，亦是具缘行者，无论上中下根器，皆能次第了知并证悟