Chinese
因为是了知之间的门或特征，所以称为甚深智慧之门。其中，第一个问题是正行显空双运之理。第二个问题表明，由于它不是声闻缘觉等的行境，所以是甚深的。第三个问题是双运如何修习。第四个问题是如何在相续中生起修习。第五个问题是甚深证悟在相续中生起时，二谛如何显现。第六个问题是在此显现一切法平等性之理。第七个问题是如自己所证悟一般，为他人开示甚深见。如此，佛所说的因果乘之所有关要皆汇集于此，因此如果如实了知此之要义，则能解开经咒大海之结，开启自己证悟与为他人开示之大宝藏八门。因此，从每一个字门中理解和证悟包含一切时空的无量法理，这被称为表诠。从一个意义出发，即使从劫至劫地宣说一切意义，也不会穷尽，因此也是不竭的智慧。一切法都汇集在一个意义中，并且一个意义也能显示一切法，这也是取出法之宝藏。一切文字都汇集在一个文字中，并且确定为平等性，总而言之，也是确定平等性双运之唯一智慧。这是取出法之宝藏的甚深口诀，即字门阿等六个，每一个都以二谛之理，观想显空二谛无别双运，远离生灭，如此等等。例如，字母阿，如能诠与不生，如所诠之意义也从本初以来就是不生的，因此是平等性，而平等性的平等性是不可言说的，如同以虚空在虚空中绘画一般。即使如此，由于不可言说是所有言说的殊胜之因，因此即使从劫至劫地宣说，法的法界也不会有减少或增多，或者穷尽或增长，完全没有，并且了知一切法仅仅是言说，这是缘于胜义谛之门。同样，能诠是ra，所诠是远离尘垢。
English
Because it is the door or characteristic of knowing between, it is called the door of profound wisdom. Among them, the first question is the principle of the actual practice of the union of appearance and emptiness. The second question shows that it is profound because it is not the object of practice for hearers and solitary realizers, etc. The third question is how to meditate on the union. The fourth question is how to generate the meditation in the mindstream. The fifth question is how the two truths appear when profound realization arises in the mindstream. The sixth question is the principle of how all phenomena appear as equality in this. The seventh question is to show the profound view to others as one has realized oneself. Thus, all the key points of the sutras of the cause and effect vehicle spoken by the Buddha are gathered here, so if one truly understands the essence of this, one can untie the knots of the ocean of sutras and mantras, and open the eight doors of the great treasure of one's own realization and teaching to others. Therefore, understanding and realizing the immeasurable Dharma principles that encompass all times and directions from each letter door is called expression. Starting from one meaning, even if all meanings are spoken from kalpa to kalpa, it will not be exhausted, so it is also inexhaustible wisdom. All phenomena gather in one meaning, and one meaning can also show all phenomena, which is also extracting the treasure of Dharma. All letters are gathered in one letter, and it is also determined as equality, in short, it is also determining the single wisdom of equality and union. This is also the profound secret instruction for extracting the treasure of Dharma, that is, the six letter doors, A, etc., each of which, with the principle of the two truths, contemplates the union of appearance and emptiness, the two truths being inseparable, free from arising and ceasing, and so on. For example, the letter A, like the expresser and the unborn, like the meaning of the expressed is also unborn from the beginning, so it is equality, and the equality of equality is unspeakable, like drawing a picture in the sky with the sky. Even so, because the unspeakable is the supreme cause of all speech, even if it is spoken from kalpa to kalpa, the Dharma realm of Dharma will not have decrease or increase, or exhaustion or growth, completely not, and knowing that all phenomena are merely speech, this is the door that focuses on the ultimate truth. Similarly, the expresser is ra, and the expressed is free from dust.
Chinese
能诠和所诠，是胜义光明。能诠的“擦”和所诠的不死。能诠的“那”和所诠的离名。像“ धीः (藏文，梵文天城体，dhīḥ，智慧)”那样，能诠是二元对立的结合，就像无二的甚深智慧一样，那些所诠的意义，也各自由于能诠和所诠二者不生而成为平等性，因此用什么来说什么呢？由于本来就安住的要点，即使经过漫长的时间来说，也无法穷尽法界的减少和增加。了知一切法仅仅是名言或言说，这是缘于胜义的门径。像这样，在不从平等性中移动、不动、不改变的情况下，由“阿”所变的文字，其生处“阿”本身，在喉、颚、头顶、嘴唇这五个位置，通过作用力而转变显现。注释：具有第五个音节的“阿ra巴匝”等以及其他文字，通过总持来涵盖一切法，了知和理解，这仅仅是无欺的缘起。要知道，这是非常奇妙和罕见的伟大神变，普遍而临近地显现。这是缘于世俗的门径。从那二者无别融合的状态中，如果修持如幻三摩地，这是迅速开启智慧宝藏等八大豪迈宝藏之门的因，那么就能以深刻敏捷的智慧，一口气将如经、续、窍诀般深广无边的汪洋大海之水，引入腹中，心中的如意宝，无二的无垢智慧，将会如持明、豪迈、智慧之光般圆满地燃烧起来。像这样，通过精通显空双运的甚深意义，从断除一切四边戏论的甚深定解之道中，如实地通达一切法的实相，这种状态远远超离了心和心所的思维。在法界和智慧无二的光明本净法界中，安住于究竟意义的文殊师利，觉性空性无别光明大圆满的状态中，不做作地安住于平等舍中。以及，无边见之王，觉性空性无别光明大圆满
English
The expresser and the expressed are the ultimate clear light. The expresser "tsa" and the expressed are immortal. The expresser "na" and the expressed are nameless. Like "धीः (藏文, Devanagari, dhīḥ, wisdom)", the expresser is the union of duality, like the profound wisdom of non-duality, those expressed meanings, each also become equality because the expresser and the expressed are not born, so what is expressed by what? Because of the key point of being originally dwelling, even if it is said for a long time, the dharma realm of separation from decrease and increase cannot be exhausted. Knowing that all dharmas are merely names or expressions is the gateway to focusing on the ultimate truth. In this way, without moving, not moving, and not changing from equality, the letters transformed from "A", the place of birth "A" itself, appears in the five positions of the throat, palate, crown, and lips through the transformation of effort. Note: The "Ara Pa Tsa", etc. with the fifth syllable and other letters, through the Dharani, encompass all dharmas, knowing and understanding, this is only the infallible dependent arising. Know that this is a very wonderful and rare great miracle, universally and closely manifested. This is the gateway to focusing on the conventional. From the state of inseparability and integration of the two, if you practice the illusory Samadhi, which is the cause of quickly opening the door to the eight great treasures of boldness such as the treasure of wisdom, then you can use deep and quick wisdom to draw the water of the vast ocean, which is as deep and vast as the sutras, tantras, and pith instructions, into your belly in one breath, the wish-fulfilling jewel in your heart, the non-dual and immaculate wisdom, will burn like the perfection of the light of the holder of knowledge, boldness, and wisdom. In this way, through mastering the profound meaning of the union of appearance and emptiness, from the path of profound certainty that eliminates all four extremes of elaboration, the true nature of all dharmas is thoroughly understood as it is, this state is far beyond the thinking of mind and mental events. In the clear light original pure realm where the dharma realm and wisdom are non-dual, abiding in the state of Manjushri of ultimate meaning, the great perfection of clear light that is the inseparability of awareness and emptiness, without fabrication, abide in equal equanimity. And, the king of boundless view, the great perfection of clear light that is the inseparability of awareness and emptiness.
Chinese
哦！在一切平等广阔的法界中，如实安住的真谛光明大圆满之法性，从现量中见到，从有无等四边的执着，一切恶念黑暗的显现，皆自然清净止息，光明智慧二智的太阳从心中升起，如所有和尽所有的意念，智慧的法界涌现，喉咙的脉轮，语文字的轮之云清净，讲辩著任何方面都没有障碍，谁也无法夺走的智慧，对于远离一切竞争对手获得自在，这是确定无疑的。第四，如何阐述的意义归纳为：以“所取处，观察”等两颂来阐述。对于谁提问的处所，作者自己不偏袒的公正，即处于公正的观察，正直本身被安立为智者的大仙人本身。谁提问者，也是对于自己深奥智慧之处，矛盾的疑惑，以突发的形式进行分别念，那本身被安立为论式者，进行辩论考察者，这样讲述后，那位仙人被论式者提问，以辩论回答的方式，对于极难理解的深奥要点，具备七政宝的数目，极其清晰地进行了善说。而且，由于智慧年龄未成熟而年幼的论式者我等，对于以天生和后天学习而著称的大学者们，也在怀疑的网中徘徊之处，极其深奥且难以理解，论式的利箭百千也无法穿透的极其坚固的意义，那些具有大智慧的圣者们，从无二的甚深和广大的智慧宝藏秘密中，也如实地接受，如同公正的圣者们一切的春日美好，在此已善妙地安立了。第三，最后善的结尾之义有三：以殊胜意乐智慧打开，以利他慈悲如何著作的事业，以及如果在此稳固，就能获得殊胜乘的妙道，劝诫要依止。第一，如是说等一颂。
English
O! In the vast expanse of the all-encompassing sphere, the truth of the luminous Great Perfection, the Dharma-nature, is directly seen. From the grasping of the four extremes such as existence and non-existence, all appearances of evil thoughts and darkness are spontaneously purified and cease. The sun of the two wisdoms of luminous awareness arises from within, and the intentions of suchness and all-encompassing knowledge, the sphere of wisdom, burst forth. The throat chakra, the cloud of the wheel of speech and letters, is purified, so there is no obstruction in any aspect of teaching, debating, or writing. There is no doubt that one gains mastery over the wisdom that no one can steal, free from all rivals. Fourth, the meaning of how it is explained is summarized by two verses, such as "the object of grasping, observation." The place of inquiry is the impartiality of the author, not leaning towards his own mind, that is, the observation of being fair, the uprightness itself is established as the great sage of the wise. The inquirer also has doubts about the contradictions in his own profound wisdom, and the sudden appearance of conceptualization is established as the logician, the one who debates and examines. After speaking in this way, that sage is questioned by the logician, and by way of debate and response, the profound key points that are extremely difficult to understand, possessing the number of the seven precious royal possessions, are explained very clearly and well. Moreover, because of the immaturity of the wisdom age, the young logician like myself, for the great scholars who are famous for their innate and acquired excellent wisdom, also in the place of wandering in the net of doubt, extremely profound and difficult to understand, the meaning that is so solid that the hundred thousand spears of logic cannot pierce it, those noble beings with great wisdom, from the secret treasure of profound and vast wisdom without duality, also truly accept it as it is, like the spring beauty of all the just saints, it has been well established here. Third, finally, there are three meanings of the conclusion of virtue: opening with superior intention and wisdom, the work of how to compose with altruistic compassion, and if one is stable here, one can obtain the excellent path of the supreme vehicle, and is advised to rely on it. First, one verse such as "Thus said."
Chinese
通过此（方式）展示，以那般甚深之义如实宣说的善说之语，伴随着悦耳的龙吟之声，降下极其殊胜的佛法之雨，诸位菩萨摩诃萨以千万之数，欲如实通达或证悟甚深之义，以虔诚之信欢喜地谛听，心中想着获得大利益，对于以增上意乐所提问的那些问题，以欢喜愉悦之态，以回答的殊胜，善妙地分辨这甚深佛法甘露大雨的良机。第二，因此，因此等等，以一个偈颂来展示，无论谁，将如实获得甚深经续之义的真实道路，作为真实看见的眼睛，从辨析二谛之如是的正量道中，获得远离一切疑惑黑暗的甚深定解，这即是（此处的）意旨，因此，如果脱离正量，则无法获得甚深定解，会变成道路的影像，因此，如同法称和圣天论师的宗派一样，分别辨析二谛的正量，以及最终二谛无别双运的决定正量之善妙之眼，以三种观察进行磨砺和开启，对于经续甚深之处，不依赖于他者而如实安住的方式，像这样再三地，为了那些欲通达经续深广之义并思考的具慧公正之士，为了众多幸运者的利益，如同在无垢的心之明镜上显现一般，以分别智慧的嬉戏之乐，由名为དྷཱིཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，即无垢智慧者，善妙而如实地阐述。第三，善逝之法等等，以一个偈颂来展示，善逝佛陀薄伽梵等之教言，经续之甚深佛法，如同虚空之边际般广大，无论有多少，都无法以一切方式用言语表达穷尽，然而如果依止于此能极度明亮地照亮远离一切疑惑黑暗的甚深经续要义之定解的珍宝明灯，那么经续殊胜甚深之道的善妙