English
Indeed, it is infallible and truly correct. Essence is like nourishing beings with the essence of animals, milk. Extracting from the essence of all Dharmata Manifestation Vehicles can also become a helper for fortunate ones to attain Buddhahood. Therefore, the oral instructions that possess the key of the door, the key of the realm, and the key of wisdom, and the example of relying on a qualified one, like the light relying on crystal. From the sign root being filled, a lamp arises, and the meaning is that one's own body is filled and expanded with awareness and wisdom. After these three are accomplished, deceiving and enticing beings, guiding the secret heart essence to the key of manifestation, is like merely introducing the two. The appearance of the three bodies is also like being regarded as light. The Dharmata does not rely on examples and words, and relying on words and examples is a mistake. As these, the summary of the limbs has two out of four meanings, the similarity lies in the transcendence of special efforts, and in reality, it is shown with seventeen inner meanings. Now the second, showing the emptying of the three realms with special self-born words, the first of which is shown with ten inner meanings. Showing that the meaning beyond words arises in the continuum to the retinue, if it is said that it is shown by the words of secret truth, etc. If it is possible to become two kinds of false words, then among the common Dharmata Manifestation Vehicles, these words of secret key essence, the supreme truth, which were not shown, were not spoken by the teacher himself, but the retinue gathered there was neither truly true nor false, like words in a dream. The teacher himself, to the Bodhisattvas of the retinue, each with their own wisdom difference and thought, appearances arose in their respective wisdoms. After appearing in this way, those retinues, the five afflictions existing in their respective continuums, were liberated in the inexpressible Dharmata space, and they themselves became very rare to themselves. To the teacher Samantabhadra, the Bodhisattva prayed in this way. Alas, it must only point to the teacher, etc., pointing to all places equally. Goodness means abandoning all that should be abandoned, transcending faults, showing the meaning like this.
Chinese
如果不是您亲口所说，那么关于胜义谛和世俗谛这二谛的共同基础的词语，我们这些眷属的菩萨们的心中，就像梦境一样的词语，理解为既非真实也非虚假的理解。像这样理解的情况是怎样的呢？因为我不知道，请导师您为我讲述吧，这样问道。这是第一个内容，讲述了请问超越了对眷属们讲述的意义，在相续中生起之境。现在是第二个内容，讲述了导师作为那个问题的回答而作出的开示，从“此后导师普贤”等开始讲述，从“此后”开始的十二个词语在正文中清楚地说明了。我对无有自性的导师普贤。在那期间，在眷属们的相续中生起了无法言说的意义的期间。导师我虽然没有开示，但是所有这些二谛共同基础的词语。过去的佛和现在的佛，即六十千佛。像我一样完全清净的普贤同时成佛。为了回答那些问题，作为开示的词语，菩萨电光离云，你听到的那个很好，谁听到了那个词语，与那些佛陀具有相同福分，未来将会出现。那又是从哪里产生的呢？因为是从无分别的智慧中产生的缘故。安住于自身，从任何地方都没有寻找，安住于不寻找的口诀，从而认识到自己本来就有的最初的佛陀。这是第二个内容，讲述了导师作为那个问题的回答而作出的开示。现在是第三个内容，讲述了灌顶并开示教诲的法器净化又是如何的，从“嗟，菩萨，听着”等开始讲述。对此，在此处，作为所依的补特伽罗对这个世间生起了厌离心。具有自性阿底的福分的一个人，为了能够特别地理解胜乐，应该圆满地进行灌顶。那也是，虽然这里灌顶有很多差别，但是要进行圆满的嘿汝嘎灌顶。那也是，首先讲述如何在坛城中展示的事业差别，然后展示各个部族本尊的体性，然后对各个部族本尊进行荟供的
English
If it were not spoken from your own mouth, then the words that are the common basis of the two truths, the ultimate truth and the conventional truth, in the minds of us, the bodhisattvas of the retinue, are like words in a dream, understood as neither true nor false. How are these understandings that have arisen? Because I do not know, please, teacher, tell me, thus he asked. This is the first content, which explains asking about the realm that arises in the continuum, which transcends speaking to the retinues. Now, the second content explains the teacher's instruction as the answer to that question, starting with "Then the teacher Kuntuzangpo," etc. From "Then" onwards, twelve words are clearly explained in the text. To me, the teacher Kuntuzangpo, who is without inherent nature. During that time, in the continuum of the retinues, during the time when the meaning that cannot be spoken arose. Although I, the teacher, have not taught, all these words that are the common basis of the two truths. The Buddhas of the past and the Buddhas of the present, that is, sixty thousand Buddhas. Kuntuzangpo, perfectly pure like me, attained enlightenment at the same time. In order to answer those questions, as words of instruction, Bodhisattva Electric Light Free from Clouds, that which you have heard is good, whoever has heard that word, having the same merit as those Buddhas, will appear in the future. And from where did that arise? Because it arose from non-conceptual wisdom. Abiding in oneself, not seeking from anywhere, abiding in the unseeking pith instructions, thereby recognizing the primordial Buddha that one has always had within oneself. This is the second content, which explains the teacher's instruction as the answer to that question. Now, the third content explains how the purification of the vessel for empowerment and instruction is, starting with "O Bodhisattva, listen," etc. In this case, here, the individual who is the basis has turned away from this world. One who has the fortune of inherent Ati, in order to particularly understand the Supreme Bliss, should fully perform the empowerment. That is, although there are many differences in empowerment here, one should perform the complete Heruka empowerment. That is, first explaining the differences in activities as shown in the mandala, then showing the nature of the deities of each family, and then making a tsok offering to the deities of each family.
Chinese
如何圆满轮，以及之后如何进入由圆满本尊修持的具格上师所修持的密咒，以及如何以手印使各自本尊欢喜，以及之后如何于各自本尊的坛城中显示本尊的数量，以及如何供养和赞颂它们，以及之后如何圆满授予各自本尊黑汝嘎的灌顶，以及之后如何授予誓言和戒律，并安住于彼，以及如何从有戏论到无戏论的真实灌顶在心中生起，从而获得极无戏论的智慧灌顶之法，如是灌顶圆满，使未成熟者成熟，使已成熟者解脱，依赖于上师的口诀，因此具相上师至关重要，以及如何依凭譬喻生起智慧的次第，以及由此法性不可言说的意义在瑜伽士的相续中生起之理，如是具相上师如何将口诀传入相续，分为前行和正行两部分。此处为前行，前行虽有多种，此处如何修习四大的声音和意义，以及由此成就化身，以及如何于彼之身显现征相，以及之后正行，上师如何以身语之业折磨以习惯法性真谛之要点，等等所显示的法性功德圆满之次第，如是功德圆满，过失无可消除，并且于彼，不成立任何他宗所许，如是不由他生之法性，现量见到自明，以及见彼之后，如何依凭彼而见证验相，以及彼亦于未来于自心中见证，以及见彼之后，从此显现之业中解脱，以及解脱之后，自然现量见到觉性，以及如是现前确定，通达真谛之义，如是转变的有缘者，即是本自俱足之佛，名为证悟现前。如是转变之后，四相如何显现之次第为：首先，法性现量的显现，依凭颜色而生起光明，以及习惯于见彼
English
How to perfect the wheel, and then how to enter the secret mantra practiced by a qualified master who has perfected the practice of the lineage deity, and how to please the deities of each lineage with mudras, and then how to show the number of deities in the mandala of each lineage, and how to offer and praise them, and then how to perfectly bestow the empowerment of the Herukas of each lineage, and then how to bestow vows and precepts, and abide in them, and how the authentic empowerment from with-elaboration to without-elaboration arises in the mind, thus obtaining the method of the wisdom empowerment that is utterly without elaboration. Thus, the empowerment is perfected, maturing the immature and liberating the mature, relying on the oral instructions of the guru, therefore a qualified guru is essential, and the order of how wisdom arises based on examples, and how the meaning of the inexpressible Dharma-nature arises in the yogi's continuum, and how the qualified guru transmits the oral instructions into the continuum, which is divided into two parts: preliminary and main practice. Here is the preliminary practice. Although there are several preliminary practices, here, how to train in the sound and meaning of the four elements, and how to accomplish the Nirmanakaya through this, and how the signs appear on that body, and then the main practice, the order of perfecting the qualities of Dharma-nature, shown by how the guru torments the activities of body and speech to accustom the key points of the truth of Dharma-nature, etc. Thus, the qualities are perfected, and faults cannot be eliminated, and in that, no other tenet is established, thus the Dharma-nature that does not arise from others, directly seeing self-awareness, and after seeing that, how to witness the experiences based on that, and that is also witnessed in one's own mind in the future, and after seeing that, liberation from the activities of this appearance, and after liberation, naturally directly seeing awareness, and thus definitely ascertaining, understanding the meaning of the truth, and the fortunate one who has transformed in this way is the Buddha who is spontaneously perfect from the beginning, called the manifestation of realization. After transforming in this way, the order of how the four appearances arise is: first, the appearance of the direct experience of Dharma-nature, the light arises relying on color, and becoming accustomed to seeing that.
Chinese
地大物质的显现止息之方式，以及作为其止息之征兆的空性明点灯显现，以及因其显现而彻断阿底明点独一之见解的方式，以及于如是之时受用觉受增长之显现，以及由此受用觉性达到量限之显现，以及于彼之上串习，法性穷尽之显现如何生起的次第，又于觉性达到量限之时，自性身如何解脱为光明，以及自解脱之时，其他有情亦解脱于法性光明，以及错乱消散和外境物质发出声音等如何了知的次第，如是了知之时，因串习法性真谛而了知之教示。如是转变后不久，法性穷尽之显现真实显现，错乱之显现消散，执持自续之念头止息，于彼状态中现见法性，串习彼，则无需任何人传授亦能知晓共同和不共同之法，由此不修习依赖脉和风之禅修亦能于自续中生起，亦无需学习他人所立之宗义和教理与理证亦能知晓，由此能于自身了知过去未来现在三时为一体，以及无需依靠积聚亦能圆满波罗蜜多等道与地，由此一切错乱之显现皆于自处止息，彼止息故，执持轮回为我之念头空虚，彼空虚故，有情六道执持自续之念头不住留，故而轮回彻底清净。又此从何而来？此乃从佛陀真实无谬之经续中所出之口诀彻断而来。此又从何而来？此乃从瑜伽士不颠倒之专注而来，因众生业之垢染和欲望之垢染清净，故而从见胜义谛超越譬喻而见而来。如是之法并非人人皆知，又因彼等彻底清净三界，故称三有被扫帚扫除。如是安住故，已计算出不退转于三界之要诀。彼等之义为普通之
English
The way the appearance of solid earth ceases, and as a sign of its cessation, the manifestation of the lamp of the empty thigle, and the way the view of Ati, the single thigle, is thoroughly understood through its manifestation, and at such times, enjoying the appearance of increasing experiences, and then engaging with the appearance of awareness reaching its limit, and through familiarizing oneself with that, the sequence of how the appearance of the exhaustion of reality arises, and also, at the time when awareness reaches its limit, how the self-existing body is liberated into clear light, and when one is self-liberated, how other beings are also liberated into the clear light of reality, and the sequence of how to know when delusion is dispelled and external objects make sounds, etc., and at the time of knowing in this way, it is taught that one knows through familiarizing oneself with the truth of reality. Having become like that, before long, the actual appearance of the exhaustion of reality appears, and the appearance of delusion vanishes, and the clinging to holding onto memory in one's own continuum ceases, and in that state, reality is directly seen, and through familiarizing oneself with that, one knows the common and uncommon dharmas of the vehicle without anyone teaching them, and through that, without meditating on meditations that rely on the channels and winds, they arise in one's own continuum, and one also knows the tenets and teachings and reasoning established by others without learning them, and through that, one knows the three times of one's own past, future, and present as one, and one also perfects the grounds and paths such as the perfections without relying on accumulation, and through that, all appearances of delusion cease in their own place, and because that ceases, the mind that grasps samsara as self is emptied, and because that is emptied, the mind that grasps the six classes of beings in one's own continuum does not remain, so samsara is completely purified. And also, from where does this come? This comes from thoroughly understanding the instructions that come from the authentic and uncorrupted sutras and tantras of the Buddha. And from where does that come? That comes from the undistorted focus of the yogi, and because the stains of karma and the stains of desire of sentient beings are purified, it comes from seeing the meaning of the view that transcends examples. Such a dharma is not known by everyone, and also because they completely purify the three realms, it is said that the three realms are swept away with a broom. Because one abides in that way, one has calculated the key point of not turning back in the three realms. The meaning of those is ordinary.