Chinese
如果这样衡量，就能辨别两种真谛的中道与边际；通过这种方式，就能确信领悟到消除边际和中道过失的无误之义，从而以经文和伟大缘起的理证等推理来确定这个意义，使其无可辩驳，消除各种损害，从而如是确定，产生对意义的无误理解。这些内容在此因文字的繁琐而未详细阐述，但仅凭这些也足够了。第二部分分为两点：一是展示顿入的见解，二是依四种根器而行持。第一点，从“顿入”到“如虚空般不杂一”之间展示了顿入之义。正确领悟密咒果乘，即是顿入的大瑜伽士。对其方式进行详细区分：以行为为主的是克里亚（Kriya，梵文， क्रिया，kriyā，行），依赖行为与方便上下二者的见行是邬波瑜伽（Upayoga，梵文，उपायोग，upāyoga，近行），不接受如克里亚般的身体和语言行为，而以三摩地为主的是瑜伽（Yoga，梵文， योग，yoga，相应），通过三摩地等次第生起为本尊或已生起的是玛哈（Maha，梵文，महा，mahā，大），不通过次第生起，而是以光的三摩地的力量，以圆满的方式生起或已生起的是阿努（Anu，梵文，अनु，anu，随），从这些名相中解脱，证悟无生无灭的见解是阿底瑜伽（Atiyoga，梵文，अतियोग，atiyoga，极瑜伽），这六种密咒乘，各自的教义和意义在不混淆的情况下显现，并在大平等中自然成就的状态中完全圆满，因此也无法指示。那么，难道是完全没有吗？并非如此，不混杂而各自显现，譬如虚空中星辰罗列。它本身在心的法性中完全圆满，因此不执着于任何事物，而是在虚空中扩展，从而从两种名相中解脱。譬如彩虹的显现出现在虚空中。像这样，体性不混杂，而在法界中合一，证悟大圆满的圣者，就是无入而入于顿入，没有从各个方面行进。因此，在此密咒中，没有所要获得的果，也没有为此而以道的方便来努力。因为一切法都被说成是无生、不生和无生灭的，所以自性是无
English
If measured in this way, one can distinguish the middle and extremes of the two truths; through this means, one can confidently understand the unerring meaning of eliminating the faults of extremes and the middle, thereby establishing this meaning with reasoning such as scriptures and the great causal arguments, making it irrefutable. By eliminating all harms, one ascertains it in this way, and an unerring understanding of the meaning arises. These details are not elaborated here due to the fear of being overwhelmed by words, but this much is sufficient. The second part has two aspects: first, demonstrating the view of instantaneousness; second, practicing in accordance with the four types of vessels. The first point, from "instantaneousness" to "one, unmixed like the sky," demonstrates the meaning of instantaneousness. Correctly realizing the tantric fruit vehicle is the great yogi who enters instantaneously. To elaborate on its methods: Kriya (Sanskrit, क्रिया, kriyā, action) is primarily focused on action; Upayoga (Sanskrit, उपयोग, upāyoga, near action) relies on both action and skillful means, both higher and lower; Yoga (Sanskrit, योग, yoga, union) primarily focuses on samadhi, without engaging in physical and verbal actions like Kriya; Maha (Sanskrit, महा, mahā, great) is the generation or arising as a deity through the gradual entry of the three samadhis, and so on; Anu (Sanskrit, अनु, anu, following) is the generation or arising in a complete manner through the power of the samadhi of light, without gradual generation; Atiyoga (Sanskrit, अतियोग, atiyoga, supreme yoga) is the realization of the view of no birth and no cessation, liberated from these terminologies. All six of these tantric vehicles, with their respective doctrines and meanings clear without being mixed, are completely perfected in the state of great equality, spontaneously accomplished, and therefore cannot be indicated. So, is it completely non-existent? It is not so; appearing distinctly without being mixed, like stars scattered in the sky. It is itself completely perfected in the nature of mind, therefore not clinging to anything, but expanding in the sky, thus liberated from both terminologies. For example, the appearance of a rainbow arises in the sky. Like this, the characteristics are unmixed, but unified in the expanse of reality. A noble one who realizes the Great Perfection is entering into instantaneousness without entering, without proceeding from various aspects. Therefore, in this tantra, there is no fruit to be obtained, nor is there effort made through the means of the path for this purpose. Because all phenomena are said to be unborn, unarisen, and without birth or cessation, the nature is without
Chinese
将生起智慧融入心性中，如实地展示了圆满的例子。那么，既然显宗和密宗都有两种进入方式，为什么这里要广泛地展示呢？无论通过什么因来行进，最终都必须依赖密宗。而大方便乘，是因为不依赖于其他。第二，从一颂的下面，“行持具慧”到“与器之缘相结合”之间展示了：秘密的智慧，以超胜世间无明的行持之方便自性，以如此重大的意义来做利益众生的事业，具有殊胜见解的智慧者，如何根据所化众生的根器来调伏，以及做利益事业的方法是怎样的呢？为了与所调伏的器相适应而示现。总的来说，如果将这里的所化之器进行归纳，可以分为四种：具有贪欲执着的所化众生，具有邪见贪恋的所化众生，虽然对行持有邪执但具有传承种姓的所化众生，以及具有殊胜智慧的所化众生这四种器。对于这四种所化之器，调伏之方便的教法也宣说了四种：导师以秘密身，如瑜伽母玛哈瑜伽般，宣说了贪欲自生的教法；导师以化身，宣说了引导传承之语，即宣说了因的乘；导师以报身，宣说了隐义密意的克里亚瑜伽之乘；导师以法身，宣说了究竟真实的意义，即宣说了阿努和阿底。这四种是依次进行的。因此，在相应的场合，与器之缘相结合，对于贪执者施以贪欲等，对于具有邪见贪恋者，示现相似的传承见解，对于以行持而具有种姓者，示现行持的隐义密意，对于具有智慧者，则如实无误地、不隐藏地示现。因此，这些教法虽然都包含在伟大的大乘无上密中，但在这里，以门户归纳的方式，应用于一切乘。第三，从上面的“愚昧次第一时”到“世间分别胜士”之间，以及下面的
English
The arising wisdom is gathered into the nature of mind, and the example of completeness is shown as it is. So, since both Sutra and Tantra have two ways of entering, why is it shown so extensively here? No matter how one progresses through causes, one must ultimately rely on Secret Mantra. The Great Method Vehicle is because it does not rely on others. Second, from below one verse, from "Conduct with intelligence" to "Combined with the circumstances of the vessel," it is shown that: the secret wisdom, the nature of the means of conduct that is superior to the ignorance of the world, with such great meaning, to do the work of benefiting beings, how does the wise one with the supreme view and intelligence subdue the disciples according to their faculties, and what is the method of doing beneficial work? It is shown to be in accordance with the vessel of the place. In general, if the vessels of those to be tamed here are summarized, they can be seen as four types: disciples with attachment to desire, disciples with craving for wrong views, disciples who, although having wrong attachments to conduct, have a lineage, and disciples with supreme intelligence. For these four types of vessels, the teachings of the methods of taming are also taught in four ways: the teacher, in a secret body, like the Yogini Mahayoga, taught the teachings of desire arising from itself; the teacher, in an emanation body, taught the words of the guiding lineage, that is, taught the Vehicle of Cause; the teacher, in a Sambhogakaya, taught the Vehicle of Kriya Yoga with hidden meanings and intentions; the teacher, in a Dharmakaya, taught the ultimate true meaning, that is, taught Anu and Ati. These four are in order. Therefore, in the appropriate circumstances, combined with the circumstances of the vessel, for those with attachment, applying desire and so on, for those with craving for wrong views, showing similar lineage views, for those with lineage through conduct, showing the hidden meanings and intentions of conduct, and for those with intelligence, showing the meaning without error, as it is, without concealment. Therefore, although these teachings are all contained in the Great Vehicle, the Unsurpassed Secret, here, in the manner of summarizing the doors, it is applied to all vehicles. Third, from above, from "Ignorance gradually at once" to "Worldly discrimination, superior person," and from below,
Chinese
从“一切所知”开始，到“降伏者殊胜”之间所展示的。因此，对于不二之义的秘密迷惑不解的乘，次第进入，而密咒士们则一同进入真实的大义之行。二者的修心方式和烦恼清净之法是什么呢？世间人对五妙欲等境之法执着，以散乱的方式行持，这些圣者声闻和独觉则舍弃并遮止，从而清净。菩萨以无缘之智慧和广大之行来修持。事部和行部的持明者将三毒转化为身语意等。瑜伽部则如实知晓其体性，仅仅供养本尊而行持。大瑜伽部将心显现证悟为本尊坛城，特意行持，以烦恼来掌控烦恼。随瑜伽部如实知晓体性，证悟即可，遮止也不遮止，不接受也不视为平等，而是以中庸之道行持。无上瑜伽阿底瑜伽者，不换毛色，不变颜色，不做作，从一开始就证悟到一切名言皆未舍弃分离，无所作为，也了知并非消失不见，仅仅以确信具足即可，如是等等。因此，以自性或见解的差别，世间执着的分别念或烦恼的束缚，次第由上者更为殊胜地断除，最终在大圆满中达到究竟。如此之乘，并非一切所知的见地基础完全不同，而是汇入一个法界，然而各自见解的主张不同，如同所见不同的门，成为世间和出世间各自不同的存在。因此，像这样以见解了知各自不同的见地之门，如所显现那般，在三摩地的修持中所取之方便各异不同。同样，乘门的次第也如此显现，并且在无量差别的显现中，将众多不混杂的入门排列开来，瑜伽士们。
English
From "all that is to be known," up to "the subduer is supreme," is what is shown. Thus, the vehicles that are bewildered by the secret meaning of non-duality enter gradually, while the mantra practitioners enter the great meaning of reality all at once. What are the methods of mind training for both, and how are defilements purified? Worldly people are attached to the objects of the five desires and other phenomena, and they engage in them in a scattered way. These noble Hearers and Solitary Realizers abandon and restrain them, thereby purifying them. Bodhisattvas train with non-objective wisdom and vast conduct. Vidyadharas of the Kriya and Ubaya tantras transform the three poisons into body, speech, and mind, and so on. Yogis understand the characteristics of this as it is and merely make offerings to the deity and practice. Mahayoga practitioners realize the mind's appearance as the mandala of the deity and deliberately practice, controlling defilements with defilements. Anuyoga practitioners are satisfied with knowing and realizing the characteristics as they are; they neither restrain nor fail to restrain, neither accept nor regard as equal, but practice with equanimity. Atiyoga, the supreme yoga, is this very thing, without changing its plumage, without changing its color, without fabrication, from the beginning realizing that all terms have not been abandoned or separated, there is nothing to do, and also knowing that it does not disappear, being satisfied with mere confidence. Thus, due to the difference in nature or view, the worldly attachment to conceptualization or the bondage of defilements is gradually cut off, with the higher ones being more excellent, and ultimately reaching completion in the Great Perfection. Such a vehicle is not based on a completely different view of all that is to be known, but converges into one sphere of reality, yet because the tenets of their respective views differ, like doors with different views, they become separate existences of the world and beyond. Therefore, in this way, having understood the different doors of seeing through view, the means of practicing samadhi appear as many different and dissimilar things. Similarly, the order of the vehicle doors appears in this way, and in the manifestation of countless differences, many unmixed entryways are arranged in order, for the yogis.
Chinese
以各乘的次第进入一切，考察见解的边际，并善加观察，从而认识悬崖和意义的差别，从一切门径进行比较，最终将不错谬的真正意义确定为可信赖的，从而确定于一个根本，进入其中就是确定的、究竟的精华。如是说，在根本续中：平等与不平等是平等的，没有佛陀，也没有众生，没有轮回，也没有法性，没有所缘，也没有非所缘，如是知晓是智者。觉与非觉，方式是一样的，如是知晓是胜者。众生的自性即是佛陀，佛陀的自性即是众生，众生与佛陀是一体的，如是知晓是胜者的儿子。为了菩提，什么也没有获得，没有获得的，任何也没有获得，见到没有获得的意义，那就是获得的殊胜。如是说。第三是，如蜜蜂。从“如是”到“极其珍爱”之间所说，是说明从一切门径进行比较的譬喻、意义和必要。譬喻，例如蜜蜂在蜂巢中寻找和采集花蜜时，也会进入所有适合自己的孔穴，并从中再次出来，在自己的住所的任何缝隙中，必定进入并停留，从而获取精华，同样，瑜伽士进入大秘密的秘密意义之后，在寻求知识的殊胜精华时，也会顺应和比较一切可行的乘之行门，进入见解之门并加以修持，依靠经文和口诀的要点，以事物力量进入的理智进行考察，从而从一切门径进行比较，从而进入真正意义上确定的殊胜精华，即不谬误的密咒。以同样的方式，为了随顺自证的意义并毫不颠倒地作出决断，从一切门径进行比较是应当修习的殊胜边际，因此，务必熟习这种方式，这是极其珍爱的。如是教诲。第四是，楞伽。从“楞伽”到“成为”之间所说，是说呼唤楞伽之主，如是所说的那些意义，将在未来显现，并将被阐述的