Chinese
由于导师、听众和眷属一切皆为您的显现化身，因此我说“我的教法”是无过失的。在胜义谛中，没有能取所取的听众和聚集者显现，因此从这之中，有“将实相的觉性传授给显现之眷属”之语。在《牟帝珠鬘》中也有“聚集自己的眷属和听众”之语。在《卡萨穆恩塔怛特罗》中也有“导师也是我，声闻也是我”的聚集，以及“眷属、所说之法和我也是我”之语，因此没有矛盾，极为合理。因此，所谈论的基础，即其自性，所教的是什么，在哪里教，由谁教，向谁教，以及何时教？所教的是什么呢？所教的是此续部能调伏一切，对此该怎么办？所教的方便或方法是什么呢？是具有梵音的。在哪里教呢？在法界宫殿，在显现本身以身庄严的宫殿中教导。由谁教呢？由我，因为实相的导师与持有觉性之间没有分别。向谁教呢？向名为“吉”的显现方便之眷属教导。何时教呢？在名为“时”的觉性智慧显现之时教导。因为在觉性智慧尚未显现之前，即使讲解和教导此续部也没有意义。在觉性智慧显现之时，才能如实地理解续部的意义并融入其中。因此，导师、眷属、处所和时间一切都只是自生觉性智慧，除此之外别无他者，这就是“唯一”的教导。为了确定词义，分为两部分。在此，为了破除对续部经文的执着而进行教导，即通过“一切续部都不可说”等语句进行教导。续部是自性实相之续部，以及方便之续部，自性事物本来的存在方式，本体、自性、大悲三者安住于其中，没有在任何词语和文字中成立，因此自性和一切方便都不可说。所谓方便之续部，即所象征的方便续部之事物本身，其存在方式如实地安住于本初自解脱之中，因此不可说。象征的方便续部，其意义……
English
Since the teacher, listeners, and retinue are all manifestations of your own appearance, it is faultless to say, "I have taught the teachings." In ultimate truth, there is no appearance of grasping and being grasped by listeners and gatherers. Therefore, from this, there is the saying, "Bestowing the wisdom of the state of being upon the retinue of the means of appearance." Also, in the "Muti Garland," there is the saying, "Gathering one's own retinue and listeners." Also, in the "Khasa Munta Tantra," there is the gathering, "The teacher is also me, the Shravaka is also me," and "The retinue, the Dharma to be spoken, and I are also me," so there is no contradiction, it is extremely reasonable. Therefore, the basis of discussion, that is, its own nature, what is taught, where is it taught, by whom is it taught, to whom is it taught, and when is it taught? What is taught? It is taught that this tantra subdues all, so what is to be done about this? What means or method is taught? It is that which possesses the voice of Brahma. Where is it taught? In the palace of the Dharmadhatu, in the palace adorned with the body of appearance itself. By whom is it taught? By me, because there is no separation between the teacher of the state of being of reality and the holder of awareness. To whom is it taught? It is taught to the retinue of the means of appearance called "Gi." When is it taught? It is taught at the time when the wisdom of awareness manifests. Because until the wisdom of awareness has manifested, even if this tantra is explained and taught, it is meaningless. At the time when the wisdom of awareness manifests, the meanings of the tantra are understood as they are and are absorbed into it. Therefore, the teacher, the retinue, the place, and the time are all nothing other than the self-born wisdom of awareness, which is the teaching of "one." To determine the meaning of the words, it is divided into two parts. Here, to refute the clinging to the scriptures of the tantra, it is taught by statements such as "All tantras cannot be spoken." The tantra is the tantra of the state of being of self-nature, and the tantra of means, the original way of being of self-nature, essence, nature, and compassion reside in it, and it is not established in any words or letters, so self-nature and all means cannot be spoken. The so-called tantra of means, that is, the object of the tantra of means that is symbolized, the way it exists as it is in the state of being resides in original self-liberation, so it cannot be spoken. The meaning of the tantra of means that symbolizes...
Chinese
由于本续部的自生智慧也是如此安住，所以是超越言辞而不可说的。如果从言辞的续部方面来说，因为此处觉性已现前解脱，不依赖于智慧的行境或言辞，所以这些续部的差别是不可说的，因此以重复“不可说”来指示。为什么不可说呢？因为名相的分别念，在觉性的智慧中本来就没有，所以在其空性中没有言辞和文字，超越了自性而不可说。圣教有两种：不变的根本圣教和增益的世俗圣教。不变的是自生智慧的实相安住之方式，因为这没有世俗的言语，所以无法指示。如果区分增益的世俗圣教，则有很多种，但这些都无法用言辞来改变佛，所以一切圣教都无法指示。这是因为什么理由而无法指示呢？因为已超越未造作的空性，没有勤作和修证。这是因为自性大圆满，自然地未加造作，保持原样，所以与实相的意旨不分离。由于对八个次第，即见解的意愿、修习的方式、行为的实践方法以及结果如何等等进行了广泛的阐述，所以勤作和修证，如真言、本尊、念诵、近念诵、修持、大修持等等，都是勤作修证。由于自性自相的意旨不分离地安住，所以在其空性中，勤作修证都已超越，因此没有八个次第的勤作修证。依赖于口诀续部和依赖于上师的口诀。续部是指以分散的方式所说等等，但这些也无法表示，因为所表示的不是实相，能表示的不是言辞。依赖于上师的口诀，是指耳传次第相续传承的那些。这些也依赖于言辞，但言辞既没有利益佛，也没有损害佛，所以这些口诀无法表示。应该这样说。因为什么理由而无法表示呢？因为不混杂的是实相的实相。
English
Since the self-existing wisdom of this tantra also abides in this way, it is beyond words and cannot be spoken. If we consider it from the perspective of the continuum of words, since awareness is manifestly liberated here, it does not rely on the realm of wisdom or words. Therefore, these distinctions of tantras cannot be spoken, and thus it is indicated by repeating "cannot be spoken." Why cannot it be spoken? Because the conceptualization of signs has never existed in the wisdom of awareness itself. Therefore, in its emptiness, there are no words or letters. Having transcended its own nature, it cannot be spoken. There are two kinds of scriptures: the unchanging root scripture and the elaborating conventional scripture. The unchanging one is the very way in which the self-existing wisdom of awareness, the reality, abides. Since there has never been any conventional language for this, it cannot be indicated. Although there are many distinctions of the elaborating conventional scripture, these cannot change the Buddha through words. Therefore, all scriptures cannot be indicated. Why is it that it cannot be indicated? Because it has transcended the unconditioned emptiness, and there is no effort or accomplishment. That is because, being the Great Perfection of self-nature, it is naturally unconditioned. By leaving it as it is, it is inseparable from the intention of reality. Because the eight stages—the desire for view, the method of meditation, the means of practice, and what the result is like—are elaborated upon extensively, effort and accomplishment, such as mantras, deities, recitation, near recitation, accomplishment, great accomplishment, and so on, are effort and accomplishment. Since the intention of self-nature and self-appearance abides without separation, effort and accomplishment have transcended in its emptiness. Therefore, there is no effort or accomplishment in the eight stages. Relying on the oral instruction tantra and relying on the guru's oral instruction. Tantra refers to what is spoken in a scattered manner, and so on. However, these also cannot be represented because what is represented is not established from reality, and what represents is not established as words. Relying on the guru's oral instruction refers to those that are transmitted sequentially through the oral lineage. Since these also rely on words, but words neither benefit nor harm the Buddha, these oral instructions cannot be represented. It should be said like that. Why cannot it be represented? Because what is unadulterated is the reality of reality.
Chinese
由于地也无法改变，因此它本身不会落入任何空隙之处。由于念头自然消逝，所以是超越的。对于这样的状态，无法通过人为设定的见修行来证得。以空性来阐述的第八个实相是：唉玛，谛听！以“清净显现之眷属”等来阐释。唉玛是确定的，以奇妙的言辞，呼唤您，谛听！谁听闻这以文字和语言记录的教义，那么显现即是自性清净的显现，六道众生是错觉的显现，以及如来调伏众生等清净的显现。事物的存在方式，以及智慧清净的显现，都是神圣的。因此，这些作为眷属出现，无论如何修持大圆满瑜伽，都能证悟成佛，这些都是显现。显现的方式是：外在的那些，以及其中，本然如是的次第，以基的执着而遍布安住于其中，实相事物自性的存在方式显现时，觉性未被细微或粗大的垢染所遮蔽，因此称为不间断。显现的方式如何显现呢？显现为光、身、明点等等。阐述谈论的原因分为两部分：对所说内容的驳斥和对要点的总结。阐述对所说内容的驳斥是：如是说，从觉性的处所，之前已经说过。等等来阐释，如是说是：在前面非共同的谈论基础时，已经形象化了，而不是以面容和手势来指示。在这里断除了疑惑。而且，在这里明确了觉性本身就是觉性，因此断除了之前的臆测。断除之处是秃鹫尸陀林等等，最初是对事物自性的存在方式进行，现在与状态相结合，是自性珍宝的宫殿。之前法身没有用语言说，现在报身亲自，不用粗糙的词语来说，以后化身也不会在外在说。总结要点是：阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）代表法性无生的意义，阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：无灭）代表无灭的大悲的意义，无漏代表法性空性的意义，顶髻代表证悟平等性，那若（藏文，梵文天城体：ण，梵文罗马拟音：ṇa，汉语字面意思：无）代表法性与觉性无二无别。
English
Since the ground cannot be changed, it itself does not fall into any empty space. Since conceptual thoughts naturally subside, it is transcendent. For such a state, it cannot be attained through contrived views and meditations. The eighth reality explained through emptiness is: Ema, listen! It is explained by "the retinue of pure appearances," and so on. Ema is certainly, with wondrous words, calling you, listen! Whoever hears this doctrine recorded in words and language, then the appearance is the appearance of self-nature purity, the six realms of beings are the appearance of illusion, and the pure appearances such as the Tathagata taming beings. The way things exist, and the appearance of wisdom purity, are all sacred. Therefore, these appear as retinues, no matter how one practices the Great Perfection Yoga, one can attain enlightenment, these are all appearances. The way of appearance is: those external ones, and within them, the order of suchness, pervading and abiding in it with the clinging of the base, when the way of existence of the nature of reality appears manifestly, the awareness is not obscured by subtle or coarse defilements, therefore it is called uninterrupted. How does it appear? It appears as light, body, bindu, and so on. Explaining the reason for discussion is divided into two parts: refutation of the content and summarization of the key points. Explaining the refutation of the content is: Thus it is said, from the place of awareness, it has been said before. It is explained by and so on, thus it is said: in the previous uncommon discussion foundation, it has been visualized, but not indicated by face and gestures. Here, doubts are dispelled. Moreover, here it is clarified that awareness itself is awareness, therefore the previous conjectures are dispelled. The place of dispelling is the vulture charnel ground and so on, initially it was done on the way of existence of the nature of things, now combined with the state, it is the palace of the essence of the precious. Previously, the Dharmakaya did not speak in words, now the Sambhogakaya personally, does not speak in coarse words, and later the Nirmanakaya will not speak externally either. Summarizing the key points is: A (Tibetan, Devanagari:अ, IAST: a, literal meaning: unborn) represents the meaning of the unborn nature of reality, A (Tibetan, Devanagari:आ, IAST: ā, literal meaning: unceasing) represents the meaning of the unceasing great compassion, stainless represents the meaning of the emptiness of the nature of reality, the head represents the realization of equality, Nara (Tibetan, Devanagari:ण, IAST: ṇa, literal meaning: none) represents the inseparability of the nature of reality and awareness.
Chinese
领悟了。开篇的必要有五种，其中共同的开篇是实际的指示：像这样谁听到了呢？结集者金刚手听到了。听到的是什么呢？听到了这部以词语和文字记录的续。从谁那里听到的呢？从续所指示的第六导师金刚持那里听到的。由谁听到的呢？由耳根如实地听到的。听闻的方式是怎样的呢？听闻到依靠这部续的瑜伽士一生可以成佛。在什么地方听到的呢？在法性自显的虚空界中听到的。在什么时候听到的呢？不是在一个时间里反复听到的。结集者自己智慧广大，这部秘密的续很难出现，非常稀有。和什么朋友一起听到的呢？和不可见的巨大显现，喜金刚，以及六能者等一起听到的。听闻有什么必要呢？为了自己，依靠明觉现前的智慧根而见到；为了他人，依靠大迁转，使一切众生在一瞬间成佛的必要，所以才听闻的。法性远离分别念，那仅仅是自己显现，而不是其他的。虚空是自性安住方式的虚空，本体是本来清净。所指之处是处所的虚空，外在的空性。分离的物质的虚空是孔隙等，是容器的虚空和孔隙等。假立的名相的虚空是象征的虚空所依赖的。象征之处是象征的虚空。例如“虚空无有续”或者“虚空广大”等等。显现的征象是：在各自的身体上，虚空被命名为心的遍布者。所依赖的譬喻是：依靠譬喻，各自的特征是生存，被称为空性的虚空，以及名字等被命名。依靠虚空，了解那本身的特征，因此称为虚空。力量是真实的力量和世间的力量。真实的力量是能够阻挡轮回的战场。世间的力量是六道各自的力量。那也是依靠阻挡轮回战场的力量，明觉是：被称为名字的明觉，是符号假立的，以及相似的世间明觉，如医学和工艺