English
Having entered into everything according to the order of the vehicles, examining the limits of views, and having looked well, thereby recognizing the difference between a precipice and meaning, comparing from all doors, finally making the non-erroneous true meaning reliable, thereby establishing it on one root, entering into that is the definitive, ultimate essence. As it is said in the root tantra: Equality and inequality are equal, there is no Buddha and no sentient being, there is no samsara and no dharmata, there is no object of focus and no non-object of focus. Knowing it thus is the wise one. Awareness and non-awareness are of one manner, knowing it thus is the victorious one. The nature of sentient beings is indeed Buddha, the nature of Buddha is sentient beings, sentient beings and Buddha are one, knowing it thus is the son of the victorious ones. For the sake of enlightenment, nothing has been attained, whatever has not been attained, nothing has been attained. If one sees the meaning of non-attainment, that is the supreme of attainment. Thus it is said. The third is: Just as a bee. From "just as" to "extremely precious" is explained, illustrating the example, meaning, and purpose of comparing from all doors. For example, just as bees searching for and collecting nectar in the hive also enter all the holes that suit them, and emerge from them again, they certainly enter and stay in whatever crevices of their dwelling, thereby taking the essence of the nectar. Likewise, when a yogi, having entered into the secret meaning of the great secret, seeks the supreme essence of knowledge, he also adapts and compares all the practices of the vehicles, entering the door of views and practicing them, relying on the key points of scripture and oral instructions, examining with the reasoning of things entering by force, thereby comparing from all doors, thereby entering into the truly definitive supreme essence, the non-erroneous mantra. In the same way, in order to follow the meaning of self-awareness and to decide without reversing, comparing from all doors is the supreme limit to be trained in, therefore, it is extremely precious to become familiar with this method. Thus he advised. The fourth is: Lanka. From "Lanka" to "became" is explained, saying, calling the lord of Lanka, those meanings that have been spoken of will appear in the future and will be explained.
Chinese
通过卓越的智慧来开显修习之门，是完全敞开并必定产生的无误因。因此，通过各种乘门的比较来修习，极其隐秘的终极之理被完全探讨，从而应知晓所显现的意义之本质。导师大士如是说并赐予教诲。下等根器的菩萨们，通达并证悟了一切法的门径，皆为法性自显的殊胜境界。章节的名称是：在《诸佛密意汇集大经》中，名为“区分世间与出世间一切法的见解入门”的第六十八章节被详细阐释。第四，关于如同登上须弥山顶般阐述通过卓越智慧开显的修习，分为四部分：总的阐述、详细的解释、珍贵的教诲和总结。第一部分，从“此后，又”至“应知晓”之间进行了阐述。本章节阐述了需要引导的意义和究竟的意义。此后，秘密主再次对下等根器的菩萨们说道：“诸位道友！”，这样称呼之后，“应使修习达到圆满，通过卓越智慧来开显修习是怎样的呢？”，如下简要地阐述：成就大乘的无量方法，以及无量无别的一切法之相，一切有法之数量与能力的差别，以及烦恼的分别念，以及心生之行所摄，以及无量各种道之差别，总摄为四类。所有这些都是法性界之体性、意义之实相、作用和不可思议的圆满。应知晓，具有能力的有法是法性，烦恼是智慧，心生之法是第九意识，道的差别最终是自生智慧，并达到究竟和圆满。其意义的不可思议之体性是：应确定，诸法之法性如是，心之真如自证光明是达到究竟的。
English
The door to training in skillful discernment is fully opened, and it is the infallible cause for certain arising. Therefore, by comparing all the doors of the vehicles, the ultimate secret is fully discussed, and one should know that the essence of the meaning is shown. The Teacher, the Great Being, spoke thus and bestowed his teachings. The Bodhisattvas of inferior bodies have come to know and realize that all the doors of all phenomena are the pure and perfect self-manifestation of Dharmata. The name of the chapter is: From the Great Sutra of the Gathering of the Intentions of All Buddhas, the sixty-eighth chapter called "Distinguishing the Entrances to the Views of All Phenomena, Worldly and Transcendent," is explained in detail. Fourth, the explanation of training in skillful discernment as like reaching the summit of Mount Meru is in four parts: general explanation, detailed explanation, precious advice, and conclusion. The first part is indicated from "Then again" to "should be known." This chapter shows both the provisional meaning and the definitive meaning. Then again, the Lord of Secrets spoke to the Bodhisattvas of inferior bodies, saying, "O friends!" Having called out in this way, "How is it that training should be brought to completion and that training in skillful discernment should be revealed?" This is shown nearby: The many inconceivable methods for accomplishing the Great Vehicle, and all the undifferentiated aspects of as many phenomena as there are, all the numbers of entities, the differences in abilities, and the thoughts of afflictions, and those included by mental formations, and the various inconceivable differences of paths, are gathered into four. All of these are completely perfected in the nature of the Dharmadhatu, the reality of meaning, activity, and inconceivability. One should know that entities with abilities are Dharmata, afflictions are wisdom, mental events are the ninth consciousness, and the differences of paths ultimately reach self-arisen wisdom and are perfected. The inconceivable essence of its meaning is: One should ascertain that the suchness of the Dharmata of phenomena, the self-knowing luminosity of the suchness of mind, is ultimately perfected. The intrinsic nature of mind is completely pure.
Chinese
如是之实性，乃诸佛之意，至极秘密之心髓，一切殊胜精要悉皆汇聚之自性，应知其究竟之实性。一旦证悟此，则再无其他所应修习。此乃撮要之方式。为使彼等以理信服，何以故耶？广说之方式乃：通达诸佛一切殊胜意趣所汇聚之诸法之实性，如实无谬地证悟时，彼即是知之极致。因此，定能通达心之实性，即自证之义。断除心之根本，通达并确信彼实性时，因已脱离行境，故能通达不可思议之智慧，从而证悟秘密殊胜大乘之义。如是通达法性不可思议时，对于心识无法测度之无量形态之诸法，证悟将变得清晰且精通。如是通达不可思议之形态，证悟一切法之体性时，将能无杂圆满地照见基、道、果之自性。因此，乃是现量了知一切所知之圆满正等觉，因诸佛之意无有胜于此者。如是之了知，应知其即是诸善逝一切殊胜意趣所汇聚之无上续王之究竟义。如是教诲。因此，能诠诠释所诠，所诠亦诠释能诠，如是说。其次分为二：略说、广说。初者，从“朋友们，因此”至“无有之瑜伽”，如是宣说。欲知证悟彼之方便为何，故呼唤“朋友们”。因此，何为不可思议之形态耶？如是，欲证悟一切不可思议之法之形态之体性，则以分为三种瑜伽而作解释，将导致迷失与误解。何为三耶？应知之因之自性，即本性之瑜伽，本来二
English
Suchness is the very nature of the mind. It is the ultimate reality that encompasses all the noble intentions of all Buddhas, the supreme secret heart essence, and all the excellent essential points. Once this is realized, there is nothing else to be cultivated. This is the condensed way. In order to make them believe with reason, why is that? The way of elaboration is: When one is skilled in the suchness of all the dharmas that encompass all the noble intentions of all the Buddhas, and realizes it without error, then that is the ultimate of knowing. Therefore, one will definitely become skilled in the meaning of self-awareness, which is the suchness of the mind. When the root of the mind is cut off and one is skilled and confident in that suchness, because one is separated from the object of practice, one becomes skilled in the inconceivable wisdom, and thus realizes the meaning of the secret supreme great vehicle. When one becomes skilled in the inconceivable nature of reality in this way, the realization of all the dharmas of countless forms that cannot be measured by the mind will become clear and skillful. When one is skilled in the inconceivable forms in this way and realizes the characteristics of all dharmas, one will see the nature of the base, path, and fruit completely and without confusion. Therefore, it is the perfect and complete enlightenment that directly knows all aspects of knowable things, because the intention of the Buddhas is not superior to this. Such knowledge should be known as the ultimate meaning of this unsurpassed king of tantras, which encompasses all the noble intentions of all the Sugatas. Thus taught. Therefore, the expression explains the expressed, and the expressed also explains the expression, it is said. Secondly, there are two parts: brief explanation and detailed explanation. The first is taught from "Friends, therefore" to "Yoga of non-existence." Thinking about what the means to realize it is, he calls out "Friends." Therefore, what is the inconceivable form? Thus, in order to realize the nature of the form of all inconceivable dharmas, explaining it by dividing it into three yogas will lead to confusion and misunderstanding. What are the three? The nature of the cause to be known, which is the yoga of intrinsic nature, is originally two.
Chinese
没有，以及通过认知的原因途径，以巨大的努力进行活动，从而确定意义的瑜伽，以及已经认知和成就，没有活动，果实已经变得无二，从而自然成就的瑜伽，通过这三种瑜伽的解释而达到终点。正如《总集经》第一品中所说，因的瑜伽、缘的瑜伽和果的瑜伽被教导为三者合一。在《义集》中也说：胜义确定的殊胜乘，揭示秘密之门的经续义，应知为三种，活动的基和活动的缘，无为果的究竟，被说为一切法的根本。如此说。第二部分有三：宣说活动的瑜伽、活动的瑜伽和无为的瑜伽。第一部分有三：略说、广说和总结。第一部分是：朋友们！从“活动的”到“内外的瑜伽”之间所指示的，因为这三者是分别指示的。朋友们！这样称呼后，首先，活动的瑜伽也应知为三种，哪三种呢？显现为对境之外的外部瑜伽，显现为被认知所把握的内部瑜伽，以及显现为二者相遇的内外瑜伽。第二部分有三：宣说外部瑜伽、内部瑜伽和内外瑜伽。第一部分是：朋友们！从“其中外部的”到“成为殊胜的”之间所指示的。朋友们！其中什么是外部瑜伽呢？明确指示如下：在世间，凡是具有坚硬和支撑两种性质作用的元素，与其自性无别，因此称为金刚的大瑜伽；同样，具有湿润和聚集两种性质作用的元素，水与其自性无别，因此称为金刚的大瑜伽；具有炽热和焚烧两种性质作用的元素，火与其自性无别，因此称为金刚的大瑜伽；具有轻盈和扩散两种性质作用的元素，风与其自性无别，因此称为金刚
English
and without. And the yoga of determining the meaning by performing great efforts through the causal path of cognition. And having become knowing and accomplished, without activity, the fruit having become non-dual, thus the yoga of spontaneous accomplishment. It is because of the completion through the explanation of these three yogas. As it is said in the first chapter of the Kun Dus, the yoga of cause, the yoga of condition, and the yoga of fruit are taught as being combined into three. And in the Don Dus it is also said: In the supreme vehicle of definitive ultimate meaning, the meaning of the sutras and tantras that reveal the secret door, should be known as three aspects: the basis of activity and the condition of activity, the ultimate completion of the non-activity fruit, are taught as the root of all dharmas. Thus it is said. The second has three parts: explaining the yoga of activity, the yoga of performing activity, and the yoga of non-activity. The first has three parts: brief explanation, detailed explanation, and summary. The first is: Friends! From "of activity" to "the yoga of outer and inner" is what is indicated, because these three are indicated separately. Friends! Having called out, the first yoga of activity should also be known as three types. What are the three? The outer yoga that appears as the object, the inner yoga that appears as being grasped by knowledge, and the outer and inner yoga that appears as the meeting of the two. The second has three parts: explaining the outer yoga, the inner yoga, and the outer and inner yoga. The first is: Friends! From "among them, the outer" to "becoming excellent" is what is indicated. Friends! Among them, what is the outer yoga? This is shown by specifying: In the world, whatever element possesses the two characteristics of being hard and supporting, its essence is inseparable, therefore it is called the great yoga of Vajra; similarly, the element of water possessing the two characteristics of being moist and gathering, its essence is inseparable, therefore it is called the great yoga of Vajra; the element of fire possessing the two characteristics of being hot and burning, its essence is inseparable, therefore it is called the great yoga of Vajra; the element of wind possessing the two characteristics of being light and scattering, its essence is inseparable, therefore it is Vajra