Tibetan
མཉམ་པར་བཞག་པ་དང་མ་བཞ
Chinese
未现前圆满成佛。那是什么缘故呢？因为密咒的体性是那如实完全清净的缘故，对于佛和菩萨不执著且不可寻觅，而安住于十地之上的圣者们，没有了知如来藏的体性，密咒的那如实秘密殊胜之处就在自身，而是安立为法性，且与散乱未分离。诸佛是不作意于心要菩提的体性中，安住不动，如果安住于不现前圆满成佛的状态，那你们为何要作障碍呢？这样说了，瑜伽就现前了。之后从气息中，请问了秘密的意义。回答说从五十五种密咒边解脱且不舍弃边而解脱，以自生自智的方式赐予开示，因此这样说道：圣者们没有取舍而迷茫，真实出生后成为疑惑，唉玛吙！我们对于圣者们先前听闻的看来，先前的圣者们是取菩提，舍弃烦恼，那是智慧完全通达啊！这样听闻后，这位大士，烦恼和自菩提没有二分，因为没有取舍这样说了，觉得稀有啊！一言不发地安住。这样说了，在那时以诀窍的威力，认为舒展是镇压法性的地基。之后又作了诀窍，这样说道：唉！圣者们，当你们完全疑惑时，烦恼的自性是什么？从何处生起？菩提的自性是什么？从何处生起？一定要了悟啊！当完全见到之时，疑惑就会断除。这样说了，那些圣者们观察烦恼和菩提的自性是什么，从何处生起时，见到自性是空性，见到根本是从心生起。心性本身没有生没有灭，无生本然，自性任运成就，确定根本是菩提心的殊胜之处，那如实，从而体验到佛的密意是这样：心和从心生起的一切都变成如虚空一般。安住和平等不
English
Without manifestly perfecting enlightenment. Why is that? Because the essence of mantra is that which is truly completely pure, without clinging to or seeking after Buddhas and Bodhisattvas. But the noble beings abiding on the ten grounds do not know that the essence of the Tathagatagarbha, the secret essence of mantra, is within themselves, but establish it as dharmata and are not separated from scattering. The Buddhas abide unmoving in the essence of Bodhi, without conceptualization. If you abide without manifestly perfecting enlightenment, why do you create obstacles? Thus it was said, and the yoga became manifest. Then, from the breath, the meaning of the secret was asked. In response, it was taught that liberation comes from the fifty-five limits of mantra, and liberation without abandoning the limits, as self-arisen wisdom. Thus it was said: The noble beings are confused without acceptance or rejection, and having truly arisen, they become doubtful. Emaho! As we have previously heard from the noble ones, the previous noble ones take up Bodhi and abandon afflictions. That is the complete attainment of wisdom! Having heard this, this great being said that afflictions and self-Bodhi are not two, because there is no acceptance or rejection, and remained without saying anything, thinking it was wondrous. Thus it was said, and at that time, by the power of the instructions, it was thought that spreading out was suppressing the ground of dharmata. Then again, instructions were given, saying: O noble beings, when you are completely doubtful, what is the nature of affliction? From where does it arise? What is the nature of Bodhi? From where does it arise? Be sure to realize it! When you have completely seen it, doubt will be cut off. Thus it was said, and those noble beings examined what the nature of affliction and Bodhi was and from where they arose. They saw that the nature was emptiness, and they saw that the root arose from the mind. The nature of mind itself is unborn and unceasing, naturally unborn, the nature spontaneously accomplished. They determined that the root was the supreme essence of Bodhicitta, that very suchness, and thus experienced the intention of the Buddha as follows: All mind and that which arises from mind became like the sky. Abiding and equality not
Chinese
超越了何处，最后的气息消逝后，完全获得了真正的定解。完全彻底地获得后，从无所得中显现，又，从殊胜的善知识那里，获得定解后，气息大出，与佛陀平等且当下解脱，那本身自然成就为伟大。这样显现，五位法王以自生智慧的自性明现，圆满了智慧上师的地位，普遍以骑乘获得了最初的地位，最终到达了终点。那时，灌顶成就的次第是，对于化身法王出现的时候给予灌顶，有的则是智慧的受用圆满成就的时候到来，有的则是到了必须确定预言的时候给予灌顶，有的则是为了确定秘密心髓的时候到来而给予灌顶。如同五童子被灌顶为五部法王的法王心髓，对那本身灌顶而真正成佛显得困难，因此认为果位有差别。因此，这完全是为了显示推测的方法。至上的自性明现中，超越了自明解脱二者。这样说，极为瑜伽。至上者以心名三者，自生智慧名四者的自性，无处显现的殊胜自性明现中，自明束缚从一开始就不存在，以及在果位的本体中自明，如是宣说。本体远离思说圆满，佛陀也难以指示，低劣之义经典怎能圆满。这样说，智慧上师的佛陀本体无处可寻，没有像这样的，词语穷尽了，如是宣说。胜者们怎么能找到本体而难以指示呢？已经说过的那些，清净续部的五部佛等也没有自性明现，因为找不到目标，就像用针尖刺入针眼而看不到天空一样。为了低劣的秘密而说的教证和续部的经典也不能达到终点，这是最后的总结。为了显示理由和自利的区别，它的追随者们也是正确的，对于实物本身。
English
Having transcended where, after the final breath has passed, one fully attains true certainty. Having completely and thoroughly attained, from the absence of attainment, it appears, and again, from that very excellent spiritual friend, having attained certainty, the great breath goes forth, liberated equally and instantly with the Buddha, that itself spontaneously accomplishes greatness. Thus it appears, the five regents, through the direct experience of self-arisen wisdom's self-awareness, complete the ground of the wisdom guru, and generally, by means of riding, initially attain the ground, and ultimately reach the end. At that time, the sequence of empowerment for accomplishment is also that empowerment is bestowed upon the time when the emanation regent appears, and some are at the time when the enjoyment of wisdom is fully accomplished, and some are empowered at the time when it is necessary to definitely show prophecy, and some are empowered because the time has come to ascertain the secret essence. Just as the five children were empowered as the five regents, the heart essence of the five families of kings, it seems difficult to become truly enlightened by empowering that very one, therefore it is considered that there is a difference in the result. Therefore, this is entirely for the purpose of showing the method of inference. In the supreme self-awareness manifest, transcending both self-illumination and liberation. Thus it is said, extremely yogic. The supreme one, with the nature of the three names of mind, the four names of self-arisen wisdom, appearing without a place, in the supreme self-awareness manifest, self-illumination is not bound from the beginning, and self-illumination is in the essence of the result, as it is spoken. The essence is separate from thought and speech, difficult for even the Buddha to indicate, how can the scriptures of inferior meaning be complete. Thus it is said, the Buddha essence of the wisdom guru is nowhere to be found, there is nothing like this, words are exhausted, as it is spoken. How can the victorious ones find the essence and be difficult to indicate? Those that have already been said, even the five Buddhas of the pure tantra, etc., do not have self-awareness manifest, because the target cannot be found, it is like not seeing the sky by inserting the tip of a needle into the eye of a needle. The teachings and tantric scriptures spoken for the sake of inferior secrets cannot reach the end, this is the final conclusion. In order to show the difference between reason and self-interest, its followers are also correct, for the thing itself.
Chinese
之后瑜伽士以明智的技巧，将显现的见解转变为不可舍弃，各自奉行和理解各自的教义。因为轮回不退转，所以为了显现果实并转变一切而努力。通过次第安排四种理由等，即使知道事物本身，也都能说。意思是说，所说的各自的理由，遮止中观的四句等。按照乘的次第安排教义并确定，从而证悟一切事物的真如。如是宣说大乘第五，确定自己所见，并特别执着。或者将他们引入歧途。如果认识到无寻、无作的意义，那么只见随后的推论等。也是说，如果见到殊胜的教义，那么以女儿的比喻，阿努瑜伽所摄集的诸乘，都已在适当的时候说为是遍计所执。因此，至高顶端教义的三种量。 意思是说，不违背圣言和口诀的智慧，以不欺骗的方式显现。如此说道：因此密咒自性大，成就广大而繁茂，思议不及深不可测，通过听闻圣言和口诀而成就。显现为，导师确定的圣言和上师们的口诀，也应在此处观看。如是说。四种等各自不是量。意思是说，以圣言的量、随后的推论、现量和四种智慧来衡量中观派，以及
English
rnam med na/ / means that the two confusions in the meaning of the upper and lower vehicles are based on the impartial reasoning of the enterer, so that the measure of wisdom and the measure of tenets are not confused. Disagreement is because it is not established as self-continuum on the basis. Change refers to explaining how one basis appears as different phenomena through wisdom. The order of self-nature activities. It means that the two kinds of reasoning have been explained. In terms of correction, through practicing the continuum, skillful means, in order to manifest irreversibly in stages. It means that the faults of inverted conduct are more than the behavior of children, transforming and preventing incarnations. The great vehicle, the part of enlightenment and the paramitas are practiced slightly, and the activities are collecting, burning, and eliminating. Yogis destroy with the view of the continuum, and great yogis act with the freedom of skillful means, Afterwards, yogis use the skill of intelligence to transform the view of appearance into something that cannot be abandoned, each practicing and understanding their respective doctrines. Because samsara does not regress, it is necessary to manifest the fruit and transform everything. By arranging the four reasons and so on in order, even if one knows the thing itself, one can speak of everything. It means that the respective reasons that have been spoken of, such as the four negations of the Middle Way, are prevented. By arranging the teachings according to the order of the vehicles and determining them, one realizes the suchness of all things. Thus, the fifth of the Great Vehicle is proclaimed, determining what one has seen and especially clinging to it. Or they lead them astray. If one recognizes the meaning of no search and no action, then only subsequent inferences and so on appear. It is also said that if one sees the superior teachings, then with the example of a daughter, all the vehicles collected by Anu Yoga have been said to be completely imputed at the appropriate time. Therefore, the three measures of the supreme peak teachings. It means that the wisdom that does not contradict the scriptures and oral instructions appears in a non-deceptive way. It is said: Therefore, the nature of secret mantras is great, the accomplishments are vast and abundant, the depths are immeasurable, and they are accomplished by hearing the scriptures and oral instructions. It appears that the scriptures determined by the teacher and the oral instructions of the lamas should also be viewed here. It is said. The four kinds are not measures of each other. It means that the Madhyamikas are measured by the measure of the scriptures, subsequent inferences, direct perception, and four kinds of wisdom, and
Chinese
各乘的理路量略摄。事物即彼所执，非处。说此，以各自的理路所见的意义，各自的宗派，不是要如实证悟之处，因为二者皆是遍计所执。因此，密咒大海是，以譬喻和量、理路，以及随后的比量和智慧，不能够证悟。如是说。又，现量等是因，事物坏灭且成立的边际考察，彼即是思虑的相续随行，作为行境安立为量，以智慧而作毁坏，因为思虑无边故考察无边，若无心要，则量为何？因此，世间考察的言词，于此瑜伽道不需。如是说，认为理路有极大的差别，声音相同但意义不同而作推测。量及其宗派，舍弃的自证为何？如群中最胜有花纹之象的量。如是说。因此，如下方诸部的理路和成立的宗派之类，已说此是远离遍计的见解，是有或无。譬如，群中最胜是，大象。如百象中一象没有花纹，是为最胜。没有阻碍，是没有被二种遍计所束缚，因此是胜者的密意，因此是量，即不欺惑。那么，以超胜的锐利，为何不像如来一样不作行持呢？以理路成立，譬如，幼狮练习技艺，与大狮跳跃，跳跃虽然相似，但作与不作，以及时间长短，以及场地大小，以及以威势压倒的腹部的大小，以及覆盖下明与不明显，虽有差别，但不由生而成为大狮。同样，超胜的瑜伽士，证悟一切智后，虽修习无境，但因习惯遍计，故未至力量的程度，因此稍微作行，以及时间短，以及断除的力量小，以及未以四魔作为坐垫，以及六神通和一切智未现前，但于彼自性中任运成就，以理决定故不需经历生，不需行持地的次第，以力量圆满即足够，是为低劣之相。体性