Chinese
因此，他安住于与导师无别之中。如是宣说，断除了那位菩萨的分别念的疑惑。也就是说，处所虽然是，但不圆满；导师虽然是，但不圆满；教法虽然是，但不圆满；眷属虽然是，但不圆满；时间虽然是，但不圆满。如果无有导师，则处所不圆满；如果无有教法，则无有导师。对于所宣说的法，如果没有眷属，即使是导师，也不圆满。如果无有导师，即使有眷属，也不圆满。如是，处所为一，导师为二，教法为三，眷属为四不具足，即使是时间，也不圆满。如是，四时具足，称为圆满。如是，导师和处所和教法和眷属和时间，在一个方法中安住之时，我对导师说，我从那些眷属中站起来，这样请问。辑录者消除了自己眷属的疑惑，将后学共同的论题在自己的论著中显示出来。现在宣说章节的论著，其中，特别对于第一章节的论著，有二个意义，即请问的简略显示和回答的广说。其中，请问的简略显示是，从那时聚集的眷属从那时起，等等所显示的。从那时起，是为了让后学者们生起信心的缘故。导师和处所和教法和眷属四时具足的从那时起，聚集的眷属的集会虽然有不可思议的众多，但在那些之中，从那时起，特别地，石智自在智慧二者，无二元种姓的智慧和，智慧的类别虚空的行者，智慧明亮无垢，以意的忆念完全清净的智慧的意，从续部的导师第六金刚持的导师面前，真实不改变，意的分别念没有的，无有动摇的呼吸的差别的业取出后，以这些语言对导师极度地请问。尊贵的导师金刚持，这样从导师的名称呼唤后，坏灭外器的世间地水火风所，依靠的行
English
Therefore, he abides inseparably from the teacher. Thus it is taught, cutting off the doubts of the conceptual thoughts of that Bodhisattva. That is to say, although it is a place, it is not perfect; although it is a teacher, it is not perfect; although it is a teaching, it is not perfect; although it is a retinue, it is not perfect; although it is a time, it is not perfect. If there is no teacher, then the place is not perfect; if there is no teaching, then there is no teacher. For the Dharma to be taught, if there is no retinue, even if it is the teacher himself, it is not perfect. If there is no teacher, even if there is a retinue, it is not perfect. Thus, place is one, teacher is two, teaching is three, and retinue is four, if they are not complete, even if it is time, it is not perfect. Thus, the four times being complete is called perfect. Thus, when the teacher, the place, the teaching, the retinue, and the time abide in one method, I said to the teacher, I stood up from among those retinues and asked thus. The compiler eliminated the doubts of his own retinue, and showed the common topic of the followers in his own treatise. Now he shows the treatise of the chapter, among which, especially for the treatise of the first chapter, there are two meanings, namely, the brief display of the request and the extensive explanation of the answer. Among them, the brief display of the request is shown by, from then on, the retinue gathered from then on, etc. From then on, it is for the sake of making the followers have faith. From then on, with the teacher, the place, the teaching, and the retinue, the four times being complete, although there are countless gatherings of the retinue, among them, from then on, especially, the wisdom of the Stone Intelligence Lord Yeshe, the wisdom of the non-dual lineage, and the category of wisdom, the sky-like goer, the wisdom is clear and without stain, with the mind of pure recollection of the mind of wisdom, from the teacher of the tantra, the sixth Vajradhara's teacher, in front of him, truly unchangeable, without the conceptual thoughts of the mind, without wavering, having extracted the action of the difference of the breath, with these words, he extremely requested the teacher. O venerable teacher Vajradhara, thus calling from the name of the teacher, the destruction of the external vessel of the world, earth, water, fire, and wind, the dependent go
Chinese
六道众生。依赖于此，如果将众生归纳起来，则包含于三界中。其中，欲界的众生是：从地狱的剧烈成熟而来。如果细分，则由冷热两种原因导致，共有十六种。如果归纳为八种，则有：一日地狱和近边地狱两种，共十种。饿鬼有外障和内障两种，共十一种。旁生有栖息于深渊和散居两种，共十三种。人，共十四种。四大天王，三十三天，焰摩天，兜率天，化乐天，他化自在天等六种。这样，二十种是欲界的众生。光明，少光，无量光，无云等，色界的十七种天。无色界的四无色处。四十一类众生在三界内轮回。在所有不同的众生身体中轮回和迷惑。因此，他们以前寻找无上果位而未找到，因此迷惑，即成佛之义。之前，仅仅那些众生，没有人能找到现证智慧的意义。现在，有业力和福分的人，谁能见到法性现证的意义？那么，身语意会产生什么样的征兆呢？总的来说，如果将总的戒律分别开来，请您为了我，为了利益有情众生，开示所有这些征兆。以上是简要的请求。现在，回答分为两个部分。在开示中，分为总的开示和细致的开示。在总的开示中，用两个部分来开示，首先是简要的回答。从“此后，导师金刚持”等来开示。刚刚提问之后的“此后，导师金刚持”是名称。自是自己与他者等。觉是所知自己之体性。明是自性光明，如日月；由作为和因缘而光明，如酥油灯、灯和镜子等；由清净而光明，如实相显现；无遮蔽而光明，如水晶；由努力而光明，如入定之时；本自光明，是自己觉性的智慧。由力量而光明是智慧。此
English
Sentient beings of the six realms. Based on that, if sentient beings are summarized, they are included in the three realms. Among them, the sentient beings of the desire realm are: arising from the intensely ripened hells. If divided, they arise from the two causes of heat and cold, totaling sixteen. If summarized into eight, there are: one-day hells and neighboring hells, totaling ten. There are two types of pretas, those with external obscurations and those with internal obscurations, totaling eleven. Animals have two types, those dwelling in the depths and those scattered, totaling thirteen. Humans, totaling fourteen. The four great kings, the thirty-three gods, the Yama gods, the Tushita gods, the Nirmanarati gods, the Paranirmitavasavartin gods, etc., totaling six. Thus, twenty are the sentient beings of the desire realm. Clear light, small light, immeasurable light, cloudless, etc., the seventeen types of gods of the form realm. The four formless realms. Forty-one types of sentient beings revolve within the three realms. They revolve and are confused in all the different bodies of sentient beings. Therefore, they previously sought the unsurpassed fruit but did not find it, thus they are confused, which means becoming a Buddha. Previously, only those sentient beings, no one could find the meaning of directly realizing wisdom. Now, who among those with karma and fortune can see the meaning of directly realizing the nature of reality? Then, what kind of signs will arise in body, speech, and mind? In general, if the general precepts are divided separately, please reveal all these signs for me, for the benefit of sentient beings. The above is a brief request. Now, the answer is divided into two parts. In the exposition, there is a general exposition and a detailed exposition. In the general exposition, the exposition is done in two parts, the first being a brief answer. The exposition starts from "Then, the teacher Vajradhara," etc. "Then, the teacher Vajradhara" immediately after the question is the name. Self is oneself and others, etc. Awareness is the nature of the knowable itself. Clarity is naturally clear, like the sun and moon; clear by action and causes, like a butter lamp, a lamp, and a mirror, etc.; clear by purity, like the appearance of reality; clear without obscuration, like crystal; clear by effort, like during meditation; inherently clear, is the wisdom of one's own awareness. Clear by power is wisdom. This
Chinese
从智慧中产生的智慧之门开启后，以安住于基础的四种智慧所证悟的证悟方式是：如法开示大法源的宝藏，是如来心意的显现。唉呀！未曾向任何人开示的决定性的心髓，对于你这位不明显的空行母，我将仅仅开示决定性的内容，你应消除四种智慧的过患。如智慧之底破裂，如具毒，如偏颇，如倒覆，以及颠倒的过患，应舍弃并受持，这是对听者的忠告。如是忠告后，辑录者心中暗想，我非常聪明，我没有那些过患，难道是导师的语言有错谬吗？导师心中了知后说道，我向你开示的这些语言，连将微尘分割成千份的极微尘般的错谬也没有。因此，你应将我所开示的这些不多不少、没有错谬的语言，毫无错谬地向你的眷属们开示。辑录者心中思忖，如果错谬或没有错谬，会有什么过失呢？因为这是如其自性般决定的意义。首先，在语言上要确定。中间，在修持上要确定。最后，在果的意义上要确定，因此，如果错谬或错乱，就会变得不确定。如果那样，就会对意义失去信心，所以要毫无错谬地受持。心髓是所有语言的心髓汇集，即是此续。所有意义的心髓汇集，即是从此处开示的这些征相。如果心髓有错谬，就如同种子被火烧毁。因此，如果错谬，秘密咒语的誓言就会违犯，在金刚地狱中，心的显现会变得错乱。因此，你要毫无错谬地去做。如是说后，空行母心中思忖，为什么那些会变得确定呢？因为如果一切意义没有征相，就不会相信。因为一切意义都汇集于此，所以这是意义。如果在意义上怀疑或犹豫不定，或者错乱，那么以业缘所开示的这些，就不可能与此相遇。那又会如何呢？即使不出现圆满正等觉的佛陀，在出现之前，这些征相也无不遍及。
English
Having opened the door of wisdom arising from knowledge, the way of realization through the four wisdoms abiding in the ground is: The treasure of the great source of Dharma is the manifestation of the Teacher's intention as it is. Alas! The definitive essence that has not been shown to anyone, to you, the unclear mind of the ḍākiṇī, I will show only the definitive content, and you should eliminate these four faults of the mind. Like a mind with a hole in the bottom, like poison, like being biased, like being upside down, and like the fault of being reversed, abandon them and hold them, this is advice to the listener. Having advised thus, the compiler thought to himself, I am very wise, I do not have those faults, could it be that the Teacher's words are mistaken? The Teacher, knowing this in his heart, said, "In these words that I have shown you, there is not even a part of a mistake as small as a dust particle divided into a thousand parts. Therefore, you should show these words that I have shown you, which are neither more nor less and without mistake, to your retinue without error." The compiler thought to himself, "If there is a mistake or no mistake, what fault is there?" Because this is the meaning that is determined as it is in itself. First, it must be determined in words. In the middle, it must be determined in practice. Finally, it must be determined in the meaning of the result, therefore, if it is mistaken or confused, it will become uncertain. If that happens, there will be no confidence in the meaning, so hold it without error. The essence is the collection of the essence of all words, which is this tantra. The collection of the essence of all meanings is these signs shown from here. If there is a mistake in the essence, it is like a seed burned by fire. Therefore, if there is a mistake, the vows of secret mantra will be broken, and in the great Vajra Hell, the appearance of the mind will become confused. Therefore, you should do it without error." Having said this, the ḍākiṇī thought to herself, "Why will those become certain?" Because if there are no signs for all meanings, there will be no belief. Because all meanings are gathered here, this is the meaning. If there is doubt or hesitation in the meaning, or if it is confused, then these, which are shown by the karma and fortune, it is impossible to meet with this. And how will that be? Even if a fully enlightened Buddha does not appear, before it appears, these signs are all-pervasive.
Chinese
返回。如是断除结集者的疑惑后，如果将征相简要归纳，则所有佛的：身的征相、语的征相、意的征相，总摄为三。身有三：法身、报身、化身。征相在下文宣说。语有三：不可言说广大之语，声名远扬不可执取如声响影像之语，词句之语。这也依次对应于三身。征相在下文宣说。同样，金刚意也有三：动摇之意，明智清晰之意，了知世间之意，此三者是三身的意。征相在下文宣说。如先前诸佛显现征相一样，此处一切将成佛的有情之身语意上，这些征相也会显现。因此，从此处所说的征相在谁身上显现，那便是从今生之前就对身语意各自串习之有缘者。对于前世中断，修行之果未成熟者，由于先前未成熟，若于今生精进修持，则果于今生由谁成就之人，下文将宣说其身体的征相，同样，语的征相，以及意等的征相将会显现。如是导师所说，结集者疑惑没有征相是否能成佛，若未出现此处所说的这些征相，则会变成外道世间人执持心识分别之见，因此没有征相不可能成佛。如是简要回答后，现在宣说进入总体的功德，即由“因此与征相相应者”等宣说。因此，这些征相与谁相应，那人便具有修持的功德。此有缘者由于获得这些秘密续部的决定之教，因此，以决定之教的修持而把握了智慧的尺度，从而行于法性穷尽之显现，因此，外境迷乱之显现止息，内境身体粗重止息，那