Tibetan
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Chinese
安住在上师的心中。第二是自身或者这个文字。第三是二者，断除一切分别念，在区分上超越，证悟瑜伽，无有阻碍地圆满，总体上压制骑乘之地。第四是，因为解说这个口诀具有法的特征，所以在施设名言的方面，是传承和口诀，与自性相关联，与基和作用相关联，与三者、词和有词，或者作用也相关联，这样理解。暂时以引导支分进入文字，将总义归纳的词语，如雄狮的跳跃姿势般的内涵，与三种瑜伽和显现相结合而进行教导，归纳为： 自性瑜伽或者显现，即附带显示错觉显现，以及修持的所化众生的显现，以及果位的瑜伽，如来之显现。进行教导。自性见解之词，如鹏鸟飞翔般，如实宣说诸法，以及分别之词，如老虎跳跃般，归纳为词义，从而进行章节划分，以及自因缘的寻觅之词，如秃鹫的缓步移动般，摧毁字句，以及关联结合之词，如野鸭的步态般，解释上下关联，以及量经典籍之词，如时节的龙降雨般，不掺杂其他语言，进行解释，以及隐义密意的口诀之词，如幼童攀岩般，以八种秘密隐义，将不适合的变为适合，进行解释，以及放血遣除障碍之词，如老鹰俯冲猎物般，在要点上确立重要性，并达到精髓，进行解释，以及象征比喻之词，如镜子般的比喻进行象征而解释，以及交错穿插、收放自如，如幼狮练习技艺般，将词语和字句的顺序组合起来进行解释。确定的支分，对于四种法器宣说了四种教导，对于每一个，都结合了支分的体性、确定词、必要性和重要性四者，对于每一个，都这样说：四种经义、理性和逻辑。显现和不相违背，广大和合理相结合。即以显现作为是法的四种理由，来确定意义。 经和根本的支分是，在此以极为殊胜的方式进行衡量，因此将会进行讲解。其中，对于四种区分之词的第一个是什么的想法是，世尊
English
It abides in the Guru's heart. The second is oneself or this letter. The third is two, cutting off all conceptual thoughts, surpassing in distinction, realizing yoga, completing without obstruction, generally suppressing the riding ground. The fourth is, because explaining this instruction has the characteristics of Dharma, so in terms of applying terminology, it is lineage and instruction, related to self-nature, related to base and action, and also related to the three, words and word-possessors, or action, understand it this way. For the time being, entering the letter with the guiding limb, the words that summarize the general meaning, like the leaping posture of a great lion, combine the inner meaning of the three yogas with appearances and teach them, summarizing them as: The yoga of self-nature or appearance, that is, incidentally showing illusory appearances, and the appearance of disciples to be tamed who practice, and the yoga of the fruit, the appearance of the Tathagata. Teaching it. The words of the self-nature view, like the Garuda soaring, truly proclaiming the Dharma as it is, and the words of differentiation, like the tiger leaping, summarizing into word meaning, thereby dividing into chapters, and the words of seeking self-causes and conditions, like the vulture's slow movement, destroying the words, and the words of relating and combining, like the gait of a wild duck, explaining the upper and lower connections, and the words of valid scriptures, like the dragon raining in season, without mixing other languages, explaining it, and the words of hidden meaning and secret instructions, like a child climbing a rock, using eight secret hidden meanings, turning the unsuitable into suitable, explaining it, and the words of bloodletting to dispel obstacles, like an eagle swooping down on prey, establishing importance at the key points, and reaching the essence, explaining it, and the words of symbolic metaphors, explaining by symbolizing with mirror-like metaphors, and interweaving, freely releasing and gathering, like a young lion practicing skills, combining the order of words and syllables to explain it. The definite limbs, for the four vessels, the four teachings were spoken, for each one, the nature of the limb, the definite word, the necessity and the importance are combined, for each one, it is said like this: Four kinds of scripture meaning, reasoning and logic. Appearance and non-contradiction, vastness and rationality are combined. That is, using appearance as the four reasons for being Dharma, to determine the meaning. The limbs of Sutra and root are, here it is measured in an extremely excellent way, therefore it will be explained. Among them, the thought of what is the first of the four words of distinction is, the Blessed One.
Chinese
顶礼具德圆满普贤金刚萨埵！如是，勇士笑金刚（藏文：དཔའ་བོ་བཞད་པ་རྡོ་རྗེ་）亲自顶礼也宣说了四处，即不为意誓神所控制，以及顶礼所有口诀之神，因此必须主要展示极瑜伽。然而，两位神祇被认为在名相上有所区分，但本体上是完全一致的。然而，虽然显现为二，但并非假立之佛，而是被认为是心髓菩提本身。因此，为了明确解释金刚亥母（藏文：བཛྲ་ཧེ་པ）的意旨，才提到了顶礼。为了四个意旨而提到的顶礼之方法是：对于殊胜瑜伽的传承，不错误地获得定解，即远离行境的烦恼在自身清净，因为五蕴是智慧自显现，所以没有生灭。于三时平等性中，一切皆为大自在，无有能破的离基大智慧，即是所有实事。虽然次第安立，但本体超越了所说的三种边际，被称为无上，即从事业、功德和本体上命名。彼即非他，乃是三德之本体，自生菩提心之智慧，无有能破的因果、好坏、取舍，故而宣说。于彼真实性中，无有刹那之无常，不分别法界与智慧之名相，非由二因与四缘所造作，无有作为，一切任运成就，摧毁了遍计所执之见，故而获得名称。彼即一切处皆自明，且自然不动摇，如是摧毁二者，成就了意之神的定义，彼即是神圣的供养处。供养彼者，不因习俗之所异而减少，以定解显示二者，于自证自显中，由上师亲自证见，故为无二，此与世间地上所称之二声相应。即是，献上无二之结合。如是显现，通达经、诀、论三者不相违背，乃是不欺之真理，故认为合理。第二，为了分别解释誓言。
English
Homage to the glorious Samantabhadra Vajrasattva, the Transcendent One! Thus, the hero Laughing Vajra himself prostrates, also mentioning the four places, which means not being controlled by the deity of vows, and prostrating to the deity of all instructions, therefore it is necessary to mainly show the supreme yoga. However, the two deities are considered to be very similar in nature, although they are distinguished by name. However, although appearing as two, they are not imputed Buddhas, but are considered to be the essence of Bodhi itself. Therefore, Vajravarahi (Skt. Vajravarahi) is mentioned as a symbol of definitely explaining the intention. The method of prostration mentioned for the sake of the four intentions is: to gain confidence without error in the transmission of the supreme yoga, that is, the defilements that are separated from the object of practice are purified in themselves, because the aggregates are the self-appearance of wisdom, so there is no birth or death. In the equality of the three times, everything is the great self, and the great wisdom without a basis for elimination is all reality. Although arranged in order, the essence is beyond what is said to be the three extremes, and is called the supreme, that is, naming from action, merit, and essence. That itself is not other, but the essence of the three glories, the self-born wisdom of Bodhicitta, without the cause and effect, good and bad, acceptance and rejection that can be eliminated, therefore it is said. In that very reality, there is no momentary impermanence, the terms of space and wisdom are not distinguished, it is not created by two causes and four conditions, there is no action, everything is spontaneously accomplished, and the view of complete imputation is destroyed, therefore the name is obtained. That itself is self-luminous in all things and naturally unmoving, thus destroying the two, accomplishing the definition of the deity of the mind, which is the sacred place of offering. Offering to that does not diminish due to the difference in customs, showing the two with confidence, in self-awareness and self-appearance, the teacher himself sees it, so it is non-dual, which corresponds to the two sounds known on the earth in the world. That is, offering the union of non-duality. Thus it appears, understanding that the three scriptures of Sutra, Tantra and Shastra are not contradictory, is the infallible truth, so it is considered reasonable. Secondly, in order to explain the vows in detail.
Chinese
轮回啊！ 涅槃和解脱二者是完全清净的，被知与无知的根本所包含的一切，都如剖开的金蛋一般，完全是菩提心，极其同一根本。 “见解的能动与所动二者皆无” 这句话的意思是，在最初的根本瑜伽中，一切都是自生智慧的自显现，因此远离对境，并且由于本体不可见，所以智慧之眼与对境二者皆无。 就像所说的：“内外二者皆是外，深奥部分无所悟。” 这样显现，与道理完全不相违背，因为道理是量。 “由于自己的本体未成立”，这句话的意思是，菩提心的精华，虽然自性本自成就，但由于安住于显空不二之中，所以不成立为有方分，因此难以衡量和见到，这会成为理由。 就像所说的：“仅仅用名称来指示，金刚萨埵无法象征。” 这样显现，是对显空的遮返。 修持的方式是： “无见之见，才是殊胜之见。” 这句话的意思是，安住在那个理由的殊胜瑜伽道上，以智慧之眼从边解脱，并且无所执着，无所欲求，因为一切都显现为自明，与二取分别念自性分离，因此必定要将它视为见解的顶峰。 就像所说的：“现量见到的无所缘，就是现量见到的所缘，因此也称它为一切智之眼。” 这样显现。 总结就是，聚集分别念的见解。 那个就是：“以愚昧执着所见之物，如盲人攀登虚空一般。” 这句话的意思是，凡是黑暗的知识，以及具有邪见的知识，以及孩童的知识，以及偏袒一方的知识，以及区分边与中心的知识，以及殊胜大者的另一种知识等等，对于所说的意义来说，由于愚昧，以各自的分别念来衡量，对于不错误的智慧之见的对境来说，虽然似乎大致上成就了寻求精华菩提的处所，但是获得大菩提之名，就像盲人攀登虚空一般，这六种知识都是一切见解的特征，并且超越了经论的教言。
English
Saṃsāra! Nirvāṇa and liberation are both completely pure. Everything contained in the root of knowledge and ignorance is like a split golden egg, entirely the same essence of bodhicitta. "The seer and the seen are non-dual." This means that in the first fundamental yoga, everything is the self-appearance of self-arisen wisdom, and therefore is separate from objects. Because such an entity is not perceived, the eye of wisdom and the object are non-dual. As it is said, "Both inner and outer are outer within. There is no object to realize in the profound part." It appears that it is not at all contradictory to reason, because reason is valid. "Because one's own entity is not established," this means that although the essence of bodhicitta is spontaneously accomplished, it does not exist as a part because it abides in the indivisibility of appearance and emptiness. Therefore, the difficulty of seeing and measuring becomes a reason. As it is said, "To point out only by name, Vajrasattva cannot be symbolized." It appears as a reversal of appearance and emptiness. The way to practice is: "The view without a view is the only supreme view." This means that abiding on the path of the supreme yoga of that reason, one is liberated from extremes by the eye of wisdom, and there is no desire for non-perception, because everything is self-evident in all things. Being separate from the two concepts, it is necessary to regard it as the pinnacle of view. As it is said, "The objectless seen by direct perception is the object seen by direct perception. Therefore, it is also called the eye of omniscience." It appears like this. The summary is the collection of views of conceptual thought. That is: "Clinging to objects seen with ignorance is like a blind man climbing the sky." This means that all the knowledge of darkness, the knowledge of wrong views, the knowledge of children, the knowledge of partiality, the knowledge of distinguishing between extremes and center, and the other knowledge of great beings, are foolish for the meaning of what is said. By measuring with their own conceptual minds, they aim at the object of the unerring vision of wisdom. Although it seems that the place for seeking the essence of bodhi is mostly accomplished, obtaining the name of great bodhi is like a blind man climbing the sky. These six kinds of knowledge are all characteristics of views and transcend the teachings of scriptures.
Chinese
虽然广大，但在此仅以宗派的要点，从《明镜续》中汇集，为了三种人而宣说，如此立下誓愿而作总结。为了象征穿戴盔甲，为了从行为作用上命名。将特点简要地进行解说。如是说。第三，为了宣说将正文广为解释。不由因缘所造作，金卵所造诸事物，名形虽异实物别，本体一如皆为金。 这是以显现来解释最初瑜伽，以比喻象征是相似的比喻。萨雷匣如同未经熔炼石头和铁匠之手，黄金自然产生。由此造出佛像、香炉和饰品，各不相同，显现各异。显现的这些事物，名称也各不相同，分别命名。形状各异，有的用于积累福德，有的用于盛放香水，有的用于美观悦目，令人赏心悦目，事物也各自显现。不同之处在于，虽然各不相同，但其根本性质都是一样的，如同黄金一般。意义是：自生自显菩提心，离戏自性非境域。 以金卵象征的是：一切皆是菩提心之故，显现为因缘、他缘、果，也是智慧金刚自显现，不依赖于任何事物，菩提心自身显现为一切显现，并非从其他因缘而显现，一切皆是自显现。执着于此，自身清净，不加修饰，坚固明了，不可动摇。本体是离戏，与共同八事、二谛、法界和智慧无别，不是凡夫执着自性的行境，是本体的因。无因名系成办故，为识内外诸事物，自显现之说。以所造之物显现来象征的是：未找到的菩提心，如所说，自显现即是因，是迷惑之基。所有这些事物的本体，都可以随意命名。 无论如何，如所寻求的意义般成就，这一切都是自明觉的显现，是自性的理证。因此，外在的瑜伽士们和内在的瑜伽事物，都显现着各自的特征而不相混淆。如此说：完全