English
Therefore, since one does not conceive of the appearance of dharmata as self, one is liberated from experience and the appearance of experience. If there is no view, meditation, or action, then is there conduct? The so-called conduct with acceptance and rejection cannot be expressed even by the power of words and imputation vehicles. Why is that? Because it involves acceptance and rejection. When the body of a yogi without conduct is liberated into clear light, the gross elements of earth, water, fire, and wind, which are bound in their own continuum, are exhausted. Now, they will not return to the three realms. Because they do not return there, the connection between body and mind is severed, which is called the reversal of the war between samsara and nirvana. Therefore, since this exhaustion of dharma transcends view, meditation, and action, it is shown that nothing is established in any essence whatsoever. Then, the fortunate person, bound by delusion to self, has no appearance of a person, and the elements are exhausted, so there is no doubt that they will become enlightened. The eighth [chapter] shows that nothing is established in the essence of dharmata, and since it transcends view, meditation, and action, all dharmas are shown to be inexpressible. Now, the ninth [chapter] shows how to tame beings without fortune, those who are difficult to tame, and how to enter the limb of the great perfection of leisure, such as: All the lords of gods and existence, etc. The gods refer to Indra and those who do not believe in the gods of the world. Existence refers to the time when the world realm is formed, when the earth god, the yellow one, holds the foundation of existence, the water god, the black one, levels the karma of existence, the fire god, the red one, increases the splendor of the karma of existence, and the wind god, the green one, makes existence not dwell in one place. They delight in the world, gather the power of the world's karma, and delight in samsara. The lord, the great powerful one, leads the world astray. All refers to the ancestors of the world and the demons who fear the emptiness of samsara. To them and so on, the meaning of the Great Perfection is shown all at once, and they are afraid of this teaching that shows that samsara is completely emptied. If the three realms are empty, they say, 'Alas, how sad!' and are frightened, their bodies and minds change, they feel goosebumps, and various thoughts arise in their minds, saying that this is not the true truth. To those who are very lazy, and to those beings who do not believe in these teachings, the worldly
Chinese
以颠倒见解看待的各种外道，各自以符合自身的身语行为装束来伪装，对于真正的佛法心生不悦。一般来说，没有成为密法特别是大圆满法器皿的人们，如果圣者、声闻乘的真谛脱离了实修，那么缘觉乘的景象也荡然无存。对于密法和大乘佛法也过于轻视。世间，轮回的军队，由于执着于将自身视为实有的贪恋和执着，以及贪欲、嗔恨和愚痴等将自我视为实有的行为，以及随心所欲的行事，对于这些现象的执着，是无法从轮回中解脱的。对于难以调伏的众生，以大慈悲心发起，为了让这些众生真正进入密宗的道路，进入自性智慧的特殊行为，为了他们的修行，也用各种方法来调伏。为了让这些众生特别进入密宗，首先要修习对轮回无常的认识，然后将心专注于业果之法，然后用小乘佛法来引导，然后逐渐引导他们进入大乘佛法，然后引导他们进入密宗的生起次第，然后逐渐引导他们进入圆满次第。不仅如此，如果对于那些心怀邪见的众生，也要以慈悲心，为了让他们从轮回中解脱，在引导他们进入更高层次的次第之后，传授根本的口诀，然后是明点，然后是风的口诀。然后，通过展示觉性的显现之境，法界完全清净的明灯，让他们对此产生信心，从而转变对世间存在的执着。从将三界视为实有的束缚中解脱出来，在法性无生之境中获得寂灭涅槃。第九，讲述了如何调伏没有善缘的难以调伏的众生，以及进入阿底瑜伽的支分。现在第十，讲述了如此教导之后，进入并修持此法，与诸佛具有同等善缘，并获得肉身成就的教义，即：与此法相熟，具有极大的善缘。这是通过分别讲述来阐明的。因此，当世俗的将自身视为实有的行为消失时，与这大圆满法相熟
English
Those various heretics who view things with inverted views, each disguising themselves with bodily conduct and attire that suit them, and those who are displeased with the true Dharma. In general, those who have not become vessels for mantra, especially the Great Perfection, if the truth of the noble ones, the Hearers, is devoid of practice, then even the mere appearance of a Pratyekabuddha is nonexistent. They also greatly despise mantra and the Great Vehicle. World, the army of samsara, due to the power of clinging and attachment to holding oneself as real, as well as desire, hatred, and ignorance, such as holding oneself as real, and acting according to one's own karma, by being attached to these, there is no way to escape from samsara. For those difficult-to-tame beings, aroused by great compassion, in order to truly lead these beings into the path of secret mantra, into the special conduct of self-awareness, for their practice, they are also tamed by various methods. In order to especially lead these beings into secret mantra, one must first train the mind in the impermanence of samsara, then focus the mind on the law of karma, then entice them with the Dharma of the Lesser Vehicle, then gradually lead them into the Dharma of the Great Vehicle, then entice their minds into the generation stage of mantra, then gradually focus their minds on the ease of the completion stage. Not only that, but if even those beings who harbor doubts of wrong views, with compassion, in order to liberate their minds from samsara, after leading them into the higher stages, impart the root mantra, then the bindu, then the mantra of the winds. Then, by showing the realm of the appearance of awareness, the lamp of the completely pure realm of reality, let them develop faith in this, thereby turning away from attachment to worldly existence. Liberated from the bonds of holding the three realms as real, they attain peaceful nirvana in the realm of the unborn nature of reality. Ninth, it explains how to tame the difficult-to-tame beings who lack good fortune, and the branches for entering Atiyoga. Now, tenth, it explains that after teaching in this way, entering and practicing this, one attains the same fortune as the Buddhas and achieves the body, which is: familiarity with this Dharma brings great fortune. This is clarified by explaining it separately. Therefore, when the worldly conduct of holding oneself as real disappears, familiarity with this Great Perfection
Chinese
被称为“大”。因此，因为这个大福分，普贤我所说的这个法，所有有智慧的人，甚至天神和统治者等，在一瞬间，就能与圣者阿罗汉们拥有相同的神通。如果要知道如何相同，那是过去诸佛所说的。这是在杨柳宫殿中对金刚手说的。因此，过去导师普贤我，对所有这些众生都非常重视，过去已经教导过，现在也为了利益众生而教导，将来也会用言语来表达，教导众生。那又是如何教导的呢？在真实秘密的意义中，从广大的内容中提取精华，汇集在这部续中，整理成经文来教导，这是他承诺的。因此，要认识这部续的果，谁与此续熟悉，就是真实的。身语意安住，从那些到达法性之境的人中，又与法性显现相遇，从三界中彻底净化，三有皆清净，与不退转的精髓之义相合，以法性的味道，空性不退转的广大，安住在轮回与涅槃无二之中。这是肢分总结的最后一部分，在有两个之下的特殊自生之语中，显示了三界被彻底净化。以内涵十个方面来显示，肢分总结的第四部分，用相似基础特殊的词语，显示了对勤奋的重复。这是章节的经文意义。章节的名称是，如“普贤”等在名称的场合中显示，法性是超越造作的，一切是轮回和涅槃，存在和不存在等法都包含在一切之中。将自己的觉性确定为根本的虚空，显现自身明亮，这被称为从一变成二。非天是不同于三界天神的存在。这些是喜欢杀戮的罗刹种族，强大的夜叉种族，享受寿命的天神种族，以及粗暴变化的魔鬼种族，共有四种。这其中有六种誓言：非天的身体差别，行为的方式等。
English
It is called "Great." Therefore, because of this great fortune, all wise beings who understand this Dharma that I, Samantabhadra, have spoken, even gods and rulers, etc., will in an instant have the same miraculous powers as the noble Arhats. If you want to know how they are the same, it was spoken by the Buddhas of the past. This was spoken to Vajrapani in the Willow Palace. Therefore, in the past, the teacher Samantabhadra, I, have valued all these sentient beings very much. I have taught them in the past, and now I teach them for the benefit of sentient beings, and in the future, I will express them in words and teach sentient beings. How will I teach them? In the true secret meaning, extracting the essence from the vast content, gathering it in this tantra, arranging it into scriptures to teach, this is what he promised. Therefore, the fruit of this tantra must be recognized. Whoever is familiar with this tantra is genuine. Body, speech, and mind abide in their natural state. Among those who have reached the state of Dharma, they meet with the manifestation of Dharma. They are completely purified from the three realms, and all three existences are purified. They are united with the meaning of the irreversible essence, with the taste of Dharma, the vastness of irreversible emptiness, and abide in the non-duality of samsara and nirvana. This is the last part of the summary of limbs. In the special self-arising words below the two, it shows that the three realms are completely purified. It is shown with ten aspects of inner meaning. The fourth part of the summary of limbs, with similar basic special words, shows the repetition of diligence. This is the meaning of the chapter's scripture. The name of the chapter is, as "Samantabhadra" etc. are shown in the context of the name, Dharma is beyond fabrication, everything is samsara and nirvana, existence and non-existence, etc., all dharmas are included in everything. Establishing one's own awareness as the fundamental space, manifesting itself clearly, this is called becoming two from one. Asuras are beings different from the gods of the three realms. These are the Rakshasa race who like to kill, the powerful Yaksha race, the Deva race who enjoy life, and the rough changing demon race, there are four kinds in total. There are six vows in this: the difference in the Asura's body, the manner of behavior, etc.
Chinese
何处存在，寿命几何，业之取舍，显现如何差别，此以六事示之。其中，嗜杀罗刹之族，其身量与特征为：十五肘之身，首尾皆丰满，指甲如铁钩之状，凡所见皆杀之。行止为昼寝夜行，啖人肉饮人血，以人皮为衣，手持刀枪，夜间杀害众生。其处所为须弥山之东北隅，名为金轮者，其形如八辐轮，以金饰严，彼等之饰物中，有zung zung之声，有sod sod之声，时时发出，安住于极喜杀戮之众多生命围绕之处。寿命之量为可活一千年。彼等之业之取舍为：前世行使威力与恶劣手段之业所致。后世命终之后，立即转生于众生地狱之处。此等之显现为：凡所见皆视为仇敌，故痛苦且心不悦。显示彼等之特征有何必要？仅知晓此等，亦不可能生于此处，故知晓即是解脱之要诀。大力夜叉之族，其量为二十二肘，所有毛孔皆放射出微细光芒与火星，以手之力可将山王们从一处抛向另一处。彼等各自之身上，以天铁之蝎子咬噬其嘴唇。行止为：以业力之强大，恒常摇动外海，摇撼抛掷须弥山，阻断降雨，并为众生降下刀兵与饥荒之灾。处所为：须弥山之四方，有四座由四种珍宝所成之台。彼等亦有二百由旬之广，安住于能生出各种欲乐之处。此亦有四种疾病，即：gzhong thogs，phor thogs，phreng thogs，rtag
English
Where they exist, what their lifespan is, how they take up karma, and how their appearances differ are shown by these six aspects. Among them, the body size and characteristics of the Rakshasa race who love to kill are: a body of fifteen cubits, with the head and limbs full and complete, nails resembling iron hooks, killing whatever they see. Their behavior is to sleep during the day and roam at night, consuming human flesh and blood, wearing human skin as clothing, always holding knives and spears in their hands, and killing sentient beings at night. Their dwelling place is in the northeast corner of Mount Meru, in a place called the Golden Wheel, which resembles an eight-spoked wheel, adorned with gold ornaments. From those ornaments, sounds of "zung zung" and "sod sod" are constantly emitted, and they dwell surrounded by many beings who delight in killing. The measure of their lifespan is that they can live for a thousand years. The way they take up karma is: they arise from having performed deeds of power and evil in the past. In the future, immediately after death, they are born in the hell realms of sentient beings. The appearance of these beings is: they see everything as an enemy, so they suffer and are unhappy. What is the need to show their characteristics? Just knowing about them does not mean one will be born in their realm, so knowing is the key to liberation. The measure of the powerful Yaksha race is twenty-two cubits, with all the pores of their hair emitting subtle light and sparks. With the strength of their hands, they can throw the kings of mountains from one place to another. On their bodies, iron scorpions bite and devour their lips. Their behavior is: due to the power of their karma, they constantly shake the outer ocean, shake and throw Mount Meru, stop the rain, and inflict the calamities of weapons and famine on beings. Their dwelling place is: on the four sides of Mount Meru, there are four platforms made of four kinds of precious jewels. They are also two hundred leagues wide and dwell in places that produce various kinds of desires. There are also four kinds of diseases: gzhong thogs, phor thogs, phreng thogs, rtag.