English
It was spoken considering the intelligence. From that, further summarizing and definitively establishing is: it was spoken considering the meaning of faculties. In general, although beings are different, considering the greatness or smallness of faculties is: it does not exceed the two types of minds, those of the worldly and those of the transcendent. Considering that, there are the vehicle of the worldly and the vehicle of the transcendent. Considering it in detail is: for the worldly, there is the vehicle of maintaining the worldly as it is, without prophesying to gods and humans; there is the reversed vehicle, the two extremes of eternalism and nihilism of the non-Buddhists. How are those also vehicles? Because relying on gods and humans, one goes to both, so it is a vehicle. The non-Buddhists also, because they do not rely on others, go to their own place, so it is a vehicle. There are two types of transcendence from the world: the vehicle of causality and the vehicle of result, the secret mantra. That too, is according to the greatness or smallness of faculties, considering the two stages of wisdom: trusting in the individual's continuum and trusting in the result. There are three causes, namely the Hearer's Vehicle, the Solitary Realizer's Vehicle, and the Bodhisattva's Vehicle, which are dominated by the three lower faculties. The distinctions of these and the differences of the gods, etc., are not elaborated here. There are two mantras, namely the vehicle of the outer Tirthika's Tantra and the doctrine of the inner method's vehicle, which are dominated by the greatness or smallness of the individual's realization. Among them, the outer Tirthikas have the three vehicles of Kriya (藏文：ཀྲི་ཡ་，梵文天城体：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：Action), Upa (藏文：ཨུ་པ་ཡ，梵文天城体：उपाय，梵文罗马拟音：upāya，汉语字面意思：Approach), and Yoga, which are considered for the three middling faculties. The inner ones have the three vehicles of Maha (藏文：མ་ཧཱ，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：Great), Anu (藏文：ཨ་ནུ，梵文天城体：अनु，梵文罗马拟音：anu，汉语字面意思：Following), and Ati Yoga, which are considered for the three superior faculties. These are spoken for the meaning of the faculties, like the steps of a ladder. Furthermore, in the Great Perfection Ati Yoga, there are three divisions, nine spaces, six hundred and forty thousand shlokas, twenty-one thousand sections, and thirty-five thousand chapters. The enumeration of the expressible, equal to the limit of space, is extensively shown elsewhere. From those, if one summarizes, if one says "summarizing," it is spoken considering summarizing: all phenomena are included in the three precious baskets, and those three are included in the two, the Buddha's words and the commentaries, and those two are included in awareness, so it is called "summarizing," and awareness itself is the Vajra Chain, the manifestation of the nature of reality and...
Tibetan
ལ་བ་མེད་པར་གནས་སོ༔ དེ་རུ་འདུས་པའི་གནད་ཀྱི༔ གང་ཟག་བརྩོན་འགྲུས་ཀྱི་ཁྱད་ཀྱིས༔ རབ་ཟག་བཅས་མི་སྣང་བར་འདི་ཉིད་ལ་བྷུད་ཐ་བ་དང༔ འབྲིང་ཆོས་ཉིད་ཀྱི་བར་དོ་ལ་བྷུད་ཐ་བ་དང༔ ཐ་མ་ཡང་མངལ་དུ་མི་རྒྱུ་བར་རང་བཞིན་སྤྲུལ་སྐུའི་ཞིང་ཁམས་སུ་བརྫུས་ཏེ་སྐྱེས་ནས༔ དེ་ནས་དབུགས་ཕྱུང་ནས་སངས་རྒྱའོ༔ དེའི་ཕྱིར་ན་གསང་ཆེན་ངེས་པའི་བཀའ་འདིའི་སྒོར་ཞུགས་པ་ཙམ་གྱིས༔ ཁམས་གསུམ་དུ་མི་འཇུག་པའོ༔ དེ་ལྟར་སྐྱེ་བ་བཞིས་བསྡུས་པའི་སེམས་ཅན་ལ༔ ཚིག་རྣམས་བསྡུས་ཏེ་སྣང་བར་བྱས་པས་ནི༔ ལན་ཅིག་འགྲོ་བ་རྣམས་ཀྱི་སྐྱེ་གནས་རྒྱུན་ཆད་དོ༔ དེ་གསུམ་མ་ཡིན་པའི་བརྗོད་བྱའི་ཚིག་ནི༔ དུས་གསུམ་དུ་བཞུགས་པའི་སངས་རྒྱས་འདས་པ་དང༔ མ་བྱོན་པ་དང༔ ད་ལྟར་བྱོན་པས་གསུངས་པ་མེད་དོ༔ ད་ནི་བཞི་པ་གོང་མའི་སྒྲ་ཚིག་རྣམས་ཀྱི་བསྡུ་བ་དང༔ དབྱེ་བས་ངེས་པར་རྟོགས་པར་བསྟན་པ་ནི༔ བརྗོད་པའི་གཞི་སྒྲ་ཡིན་པས་སྒྲའི་གནས་གཞན་གྱི་བྱེ་བྲག་ཤེས་ན༔ སྡེ་སྣོད་ཀྱི་ཆོས་ལ་ཐོགས་པ་མེད་པར་ཤེས་སོ༔ བརྗོད་པའི་སྒྲ་ཚིག་ཡིན་པས་ཚིག་གི་མཐའ་ཆོད་ན༔ རང་སེམས་ཉིད་དང་དབྱེར་མི་ཕྱེད་དོ༔ བརྗོད་པའི་འཇུག་པ་མིང་ཡིན་པར༔ མིང་གི་ཡི་གེ་རྣམས་ཤེས་ན༔ འདས་པ་དང་འདས་པ་མ་ཡིན་པའི་སྲོག་ལ་དབང་ཐོབ་བའོ༔ དེ་ལྟར་གསུམ་དུ་ངེས་པར་བསྡུས་པ་ལས༔ གོང་མའི་སྒྲའི་གནས་གཞན་རྣམས་ལས་ངེས་པར་བསྡུས་པ་ནི༔ དེ་ལ་ཚངས་པ་ཆེན་པོའི་སྒྲའི་རྣམ་པར་རོལ་པ་དབྱངས་ཀྱི་འཇུག་པ་ལས་དང་བཅས་པ་ནི་ཚངས་པའི་ཞེས་པ་འཇིག་རྟེན་གྱི་ལྷ་ལ་སོགས་པའི་འགྲོ་བའི་བྱེ་བྲག་དཔག་ཏུ་མེད་པའི་དབང་པོ་དང༔ བསམ་པ་ལ་སོགས་པ་མཁྱེན་པས༔ འགྲོ་བ་རྣམས་འདུལ་བ་ལ་དགོངས་ནས༔ སྟོན་པ་སངས་རྒྱས་བཅོམ་ལྡན་འདས་ཉིད་ཀྱང་དེ་ཉིད་དུ་སྤྲུལ་ནས༔ འགྲོ་བའི་རྒྱུད་ཚངས་པའི་གནས་ནས་ཕྱིན་ཅི་མ་ལོག་པར་བསྟན་པ་ནི༔ གསུངས་དབྱངས་གཅིག་ལ་མ་གོ་བའི་བྱེ་བྲག་ནི༔ ལུས་ཀྱི་བརྩལ་སྤྲུགས་པའི་དབྱངས་བརྒྱ་ཐམ་པས༔ མོས་པའི་ལུས་ཀྱི་གདུང་བས་སྤུ་ཟིང་དུ་འགྱུར་བ་དང༔ ངག་གི་དང་བ་འདྲེན་པའི་དབྱངས་བརྒྱས་མོས་པའི་ངག་དང་ཞིང་འཇམ་པར་འགྱུར་ལ༔ སེམས་ཀྱི་གདུང་བ་བརྒྱ་ཡིས༔ མོས་པའི་ཀུན་སློང་དུ་འགྱུར་བ་དང༔ དབང་པོ་ཉམས་གསལ་བྱེད་ཀྱི་དབྱངས་བརྒྱས༔ མོས་པའི་དབང་པོ་ལྔ་ཕྱིན་ཅི་མ་ལོག་པར་འགྱུར་བ་དང༔ ཤེས་པ་རང་འཐད་པར་བྱེད་པའི་དབྱངས་བརྒྱས༔ མོས་པའི་ཤེས་པ་བག་ཡངས་སུ་འགྱུར་བ་དང༔ སྣང་བ་ལུས་ཀྱི་དབྱངས་བརྒྱས༔ མོས་པའ
Chinese
无有滞碍而安住。在那里聚集的关键是，凭借修行者的精进，对于上等根器者，不显现中有，而在此生获得佛陀之位（buddha-va，藏文），对于中等根器者，在法性中阴获得佛陀之位（buddha-va，藏文），对于下等根器者，也不会进入胎中，而是在自性化身的刹土中化生，之后呼出气息而证得佛果。因此，仅仅进入这大秘密决定之教的门槛，就不会堕入三界。如是，对于被四生所摄的众生，将词句汇集而显现，一次就能断绝众生的生处之流。这三种之外的所说之词，过去、未来、现在三时安住的佛陀都没有宣说过。现在，第四种上等之语词的汇集和，通过区分而 निश्चित地认识所诠释的是，因为所说的基础是语声，所以如果了解语声的其他差别，就能毫无阻碍地了解经藏之法。因为所说是语词，所以如果确定了词的终点，就与自心无有分别。因为所说的进入是名，所以如果了解名的字母，就能获得自在地掌握过去和非过去的生命。如是，从 निश्चित地汇集为三者之中，从上等语声的其他处所 निश्चित地汇集的是，对此，大梵天的语声的 रूप में 嬉戏，包含元音的进入和 कार्य的是，梵天，即是世间神等无量众生的根基和，因为知晓 विचार等，所以为了调伏众生而考虑，导师佛陀薄伽梵 खुद भी 化现为 उस रूप में，从梵天之处以不颠倒的方式教导众生的相续，对于 एक 语声没有理解的差别是，身体的运动所产生的百种语声，以信仰的身体的痛苦使毛孔竖立，以引导语言的喜悦的百种语声使信仰的语言和 क्षेत्र 柔软，以心的百种痛苦，使成为信仰的动机，以使官能清晰的百种语声，使信仰的五官不颠倒，以使 ज्ञान 自在的百种语声，使信仰的 ज्ञान 宽广，以显现身体的百种语声，使信仰
English
Without hindrance, it abides. The key to gathering there is that, through the diligence of the practitioner, for those of superior capacity, the bardo does not appear, and in this life, they attain the state of Buddhahood (buddha-va, Tibetan). For those of intermediate capacity, they attain the state of Buddhahood (buddha-va, Tibetan) in the bardo of the nature of reality. For those of inferior capacity, they will not enter the womb but will be born miraculously in the pure land of the self-nature manifested body. Then, after exhaling, they will attain Buddhahood. Therefore, merely entering the door of this great secret definitive teaching will prevent one from falling into the three realms. Thus, for sentient beings encompassed by the four births, by gathering and manifesting the words, the stream of birthplaces of beings is cut off in one instance. The words to be expressed that are not these three have not been spoken by the Buddhas who abide in the three times: past, future, and present. Now, the fourth, the gathering of the sounds and words of the superior, and the explanation of निश्चितly understanding through differentiation, is that because the basis of what is said is sound, if one knows the other distinctions of sound, one will know the Dharma of the Tripitaka without obstruction. Because what is said is sound and word, if one determines the end of the word, it will be indistinguishable from one's own mind. Because the entry of what is said is name, if one knows the letters of the name, one will gain mastery over the past and non-past life. Thus, from what is निश्चितly gathered into three, what is निश्चितly gathered from the other places of the superior sound is that, in this, the रूप में play of the sound of the Great Brahma, the entry of vowels and कार्य is Brahma, that is, the basis of countless beings such as worldly gods, and because of knowing विचार and so on, considering the taming of beings, the teacher, the Buddha, the Bhagavan, खुद भी manifests in उस रूप में, from the place of Brahma, teaching the continuum of beings in a non-inverted way, the distinction for not understanding एक sound is that, with a hundred sounds produced by the movement of the body, the pores stand on end with the suffering of the body of faith, with a hundred sounds that guide the joy of speech, the speech and क्षेत्र of faith become soft, with a hundred sufferings of the mind, it becomes the motivation of faith, with a hundred sounds that clarify the senses, the five senses of faith become non-inverted, with a hundred sounds that make ज्ञान自在, the ज्ञान of faith becomes broad, with a hundred sounds of the manifesting body, faith
Chinese
以及显现之因在法性中解脱，以领会要点的八音，信解之觉性于自身显现，以及以风交付的八音，信解之动摇皆于自处清净。以六识各自独立的八音，信解之身心融入于稳固，以及结尾祈请的八音，信解之身语意脱离执着。如是空性，以及如来，以及金刚，以及珍宝，以及莲花，以及事业部的五音，意在令众生的五毒彻底清净。若从这些归纳，则为加持融入之音，为了断定法性之确定意义，不依赖牙齿和嘴唇的八音，使体验融入。不经舌头转动的八音，使体验稳固，依赖啊和耶的八音，使体验增长。如是百种即为梵音，称为事业的唱诵方式。然后，极度伸展如莲花，极度收缩如马鸣，极度弯曲如水瓶，这三者，用于辨别身语意的沉寂与活跃。若从这些归纳，则确定归纳为三十种长音，即从长音拉引出的五种不同变化，从长音耶引出的五种，长音阿引出五种，长音舍引出五种，长音尼引出五种，从卡引出的五种不同变化，这三十种是前往极度寂静之处，自己激励自己，内心自然生起智慧，外在显现变得模糊不清。若从这些归纳，则为显明，与嘎丽结合，词语极度清晰，语言精细而柔和有四种，阿丽有四种，阿毗释有四种，与吽帕结合，词语极度清晰的有四种，这十六种是用于圆满誓言。而且，通过前置和后置的区别，必定获得果实。然后，如是虚空中，嘎证悟法性，僧修持，嘎的精进，声音在一切时节不离法性，这些在圆满的正士瑜伽士身上，法性与自声变得不可分割。而引导者是声音和气息。
English
And the causes of appearance are liberated in the nature of reality, and with the eight tones that grasp the essential points of awareness, the awareness of faith becomes clear in itself, and with the eight tones that entrust the wind, all the movements of faith are purified in their own place. With the eight tones of the six aggregates being independent, the body and mind of faith are included in stability, and with the eight tones of the concluding prayer, the body, speech, and mind of faith are separated from attachment. Thus, emptiness, and the Tathagata, and the Vajra, and the Jewel, and the Lotus, and the five tones of the Karma family, are intended to completely purify the five poisons of beings. If one gathers from these, then the tone that causes blessings to enter, and the one that cuts off the definitive meaning of reality, are the eight tones that do not rely on teeth and lips, which cause experience to enter. The eight tones that are not transformed by the tongue cause experience to be stable, and the eight tones that rely on 'a' and 'ye' cause experience to increase. These hundred are called the Brahma tones, which are called the way of taking action. Then, the extremely stretched like a lotus, the extremely contracted like a horse's neigh, and the extremely curved like a water pot, these three are used to distinguish the dullness and activity of body, speech, and mind. If one gathers from these, then it is certain to gather into thirty long tones, which are five different variations drawn from the long 'la', five drawn from the long 'ye', five from the long 'a', five from the long 'sha', five from the long 'ni', and five different variations drawn from 'ka'. These thirty are to go to an extremely solitary place, encourage oneself, and wisdom arises spontaneously within, and the outer appearance becomes blurred. If one gathers from these, then the clarifiers are: combined with 'ka li', the words are extremely clear, and the language is subtle and gentle, there are four; 'a li' has four; 'a bhi shik' has four; and combined with 'hum bha shik', the words are extremely clear, there are four. These sixteen are used to fulfill the vows. Moreover, one will certainly obtain the fruit through the distinction of preceding and following. Then, likewise, from the sky, 'ka' realizes reality, 'seng' practices, 'ka's diligence, sound does not deviate from reality at all times. When these are perfected in the perfect yogi, reality becomes inseparable from its own sound. And the guide is sound and breath.