English
To explain the reason for suitability, having realized what the nature of the supreme principle is, ultimately like the mark of the Makara, because those cannot be generated, therefore, for the meaning of the indestructible victory banner, this instruction, which teaches without mixing with other vehicles, the vessel for this teaching is one whose mind has been trained in the three wisdoms for many eons. The Tathagata, with a pleased expression, examines the manner of the teachings that have been taught, and should bestow them. What is not taught? Those who only know the literal meaning of the vows, and those who mix the inner and outer teachings like porridge, and those who do not have mantra instructions, it is kept secret considering the danger of the heart door opening. What is said is that those who do not keep their vows and enter the inner and outer vehicles with doubt, acting in a mixed way, because they are not held by empowerment and instructions, they become meaningless, and those who place them at the end of karma, have never been taught at any time. So, what is the fault of that? Because it is not a vessel, hearing it becomes a great slander, and wanders forever. So it is said. Those who are of little fortune, therefore, it does not suit their minds, because slander and view and conduct are not related, therefore, to denigrate others is to enter a wrong path, so it is said that the fault is very great. Therefore, it is very dangerous and difficult to respect, the three words of the instruction. What is said is that the reason tends to danger. Because the danger of not knowing the vessel is very great, it is difficult to bear. Because great meaning is accomplished with little effort, therefore it is an instruction. How many are those words? What is the order of actions? The three words of the instruction, one is to diminish, two is to understand, three is to strike perfectly. So it is said. Initially, everything is said to be one in the great bliss of Bodhicitta, therefore, all conceptual thoughts are non-dual. Being separated from all objects of experience is only seeing a part. Secondly, the Bodhicitta of the great self is the spontaneous accomplishment of all the fruits, that is, all the bodies and wisdoms of peace and wrath, etc., do not fall into being cut off by the appearance of a moment, because the nature is without object, so know that it is free from effort. Thirdly, those, because they are the nature of wisdom itself, therefore, nothing is established in any way, therefore, at the time of abiding in great bliss and being inconceivable, the things to be accomplished are not separated.
Chinese
不作任何努力，也不放弃任何利他之事，即是通达正见，故名殊胜。这三者未曾听闻，或未遇口诀，意为未得口诀，故宗派不定。有人说空，有人说常，这些只是理解片面之词的迹象，也由此表明缺少三者。意思是，凡未得口诀者，皆不能衡量显空二者，因此会堕入常断二边。无论内外，凡是执着于所取所舍之事物者，不明智的愚人会执着于外道的常边；凡是说万法无自性者，因执着于无而显现，是外道的断灭道。经中如是说。这三者也是一味一体，安住于未作之状态，乃是任运自成大圆满，除此之外别无他求。意思是，口诀三句，除了入门等想法之外，次第上没有分别，在未用对治而安住之时，一切分别念皆消融于心性之中，以身与智慧如幻显现，故无需勤作，远离能作所作。它本身就如所化众生的根器一般，以任运成就的方式，毫无违碍地宣说。除此之外，即使是佛陀也无法以思维来衡量，因为无有对境。为了用教证来巩固它，普贤王如来安住于一，薄伽梵以空性为庄严。意思是，所有名言都融入大自在的智慧中，即是普贤王如来，那也是任运自成的状态。一切都在其中成为一体，以无有住处的方式安住之时，以大智慧安住于平等法界，因观功德与相好而无法满足，故称稀有。如同身体与装饰一般，月密明点生灭圆满，乃是大成就者心中恒常明晰之因。如是说，即以月亮所说的，也就是法界自性任运成就而显现，称为智慧，从内心生起难以证悟。它安住于远离二取等一切戏论之中，虽无生灭，却仅以调伏之意乐和愿力
English
Without making any effort or abandoning any altruistic activity, one attains the correct view, hence it is called excellent. These three have not been heard, or have not encountered the oral instructions, meaning that they have not obtained the oral instructions, so the sect is uncertain. Some say emptiness, some say permanence, these are just signs of understanding fragmentary words, and it also shows the lack of the three. It means that those who have not obtained the oral instructions cannot measure the two aspects of appearance and emptiness, therefore they will fall into the extremes of permanence and annihilation. Whether internal or external, whoever clings to the objects of grasping and rejection, the unwise fool will cling to the permanent side of the heretics; whoever says that all phenomena have no self-nature, because of clinging to non-existence, it appears as the path of annihilation of the heretics. The sutra says so. These three are also one taste and one body, abiding in the unmade state, which is the spontaneously perfect Great Perfection, and there is nothing else to seek. It means that the three sentences of the oral instructions, apart from the idea of entering, etc., there is no difference in the order. When abiding without using antidotes, all conceptual thoughts dissolve into the nature of mind, and the body and wisdom appear as illusions, so there is no need to work hard, and it is separated from the ability to do and what is done. It itself is like the capacity of the disciples, and it is said in a way that is spontaneously accomplished without any hindrance. Apart from this, even the Buddha cannot measure it with thought, because there is no object. In order to consolidate it with teachings, Samantabhadra abides in one, and the Bhagavan is adorned with emptiness. It means that all names and words are integrated into the wisdom of the great self, which is Samantabhadra, and that is also the state of spontaneous accomplishment. When everything becomes one in it and abides in a way that there is no dwelling place, it abides in the equal realm with great wisdom, and it is called rare because it cannot be satisfied by viewing the merits and characteristics. Like the body and decoration, the moon secret bindu is completely born and dies, which is the cause of constant clarity in the heart of the great accomplished one. It is said that what is said by the moon, that is, the nature of the dharma realm is spontaneously accomplished and manifested, is called wisdom, and it is difficult to realize from the heart. It abides away from all the playfulness of the two grasps, etc., although there is no birth or death, it is only with the intention and aspiration of taming.
Chinese
之所以显现，是因为那些功德也自然成就而显现。像那样的人，是那些获得了非常瑜伽的体验的人所使用的境界，所以普通人不要把自己的体验与之相比而诽谤。就这样说。一切不经佛陀而圆满的大圆满之教言，不加阻碍，随心所欲地带到菩提。这指的是，名言也显现为自性，不是自己的体性不成立，也不希望有身色等等。远离那些想法，是安住在确定的教言中。在那个时候，观想事物本身也被说成是同样的。因此，想法和行为都是一样的，不要特意去执着任何东西，这是教诲。将普遍束缚的词语清晰地提取出来，在少数人的耳边低语。这指的是，导师所说的非常难以理解的教言，通过教言和理性的联系，变得容易理解的这些口诀，对于福分小的人，以及对其他乘的习惯很多的人，难以扭转执着的人，如果像所说的那样教导，就会成为痛苦的根源，所以不教导。也说智慧大的人非常稀少，那些人带着印章，这个像古浪的黄金孔一样的口诀，要让它不消失。จิต（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）坛城的建立之门，由吉祥马头金刚掌握并安住。这指的是，口诀存在于心中，如果不关闭秘密之门，就会有很大的过失，所以在意念的誓言中说了。那些的主宰是像珍贵的心脏帐篷一样的门，马头金刚权力的忿怒尊安住的地方，如果不是意念所触及，就是誓言的精华。如果违背了，佛陀就是作者本身之外，由他自己，今生和来世的许多过失，像磁铁吸引铁一样，会在经典中出现，所以要记住那些。这是结束语。圆满了。为了将平等一分为多，像盐水一样味道相同，但因根器不同而显现的差别，稍微解释一下智者的足迹。教言和口诀的总结，以及自己觉悟的体验的比较，无论难易，那份功德，