Chinese
《后禅定经释·明咒持有者之如意宝》 《后禅定经释·明咒持有者之如意宝》 诸部明咒轮之至尊，持密金刚持密主，敬礼文殊具吉祥，释后禅定经之义。
English
"The Explanation of the Meaning of the Later Dhyana Tantra, the Wish-Fulfilling Jewel of the Vidyadhara" "The Explanation of the Meaning of the Later Dhyana Tantra, the Wish-Fulfilling Jewel of the Vidyadhara" Herein is established the so-called "The Explanation of the Meaning of the Later Dhyana Tantra, the Wish-Fulfilling Jewel of the Vidyadhara." Homage to Gurumañjughoṣāya. Having paid homage with reverence to Mañjuśrī, who is endowed with glory, the supreme sovereign of all vidya-mantra wheels, the secret holder, the lord of secrets, Vajradhara, I will explain the meaning of the Later Dhyana Tantra. Here, in explaining this tantra, which is a profound instruction on the means of accomplishing secret mantras and vidya-mantras, divided into the order of the Later Dhyana, there are four parts: the meaning of the title, the translator's homage, the meaning of the main text, and the meaning of the conclusion. First, in Sanskrit: Dhyanottarapatala krama. When translated into Tibetan: Dhyana means Samten (meditation). Uttara has meanings such as superior and later, but in this context, it means later. Patala krama means divided into order. Dhyana refers to how to meditate with one-pointedness of mind when reciting vidya-mantras. It is called Dhyana because it is shown here as the main method for accomplishing mantras. The term "later" refers to the instruction that follows the tantras of vidya-mantras, which mainly emphasize action. This is necessary for all vidya-mantra tantras and is the essence. As the great Vajraśekhara Tantra says, "Although the names of the limbs of recitation are explained, the method of how to meditate is not clearly shown at that time, so it is clearly shown here." Therefore, it is called that. Because it clarifies the meaning of such limbs, it is called divided into order. Second, the translator's homage: Homage to glorious Vajra Sharp! This indicates that during the early dissemination period, when this tantra was translated into the language of the snowy land, the great emanation translators and paṇḍitas paid homage to Mañjuvajra Sharp. Third, the meaning of the main text has two parts: the explanation of the necessity and the introduction of the connection, and the explanation of the meaning of the text to be explained. First, also in the direction of the secret mantra tantras, up to: It is extensively explained by meditation.
Chinese
通过……来展示，无论念诵的禅定和瑜伽的特征是什么。像这样，成为明咒和秘密咒语的方便的殊胜口诀，具备舍弃和获取的利益。从薄伽梵金刚持大尊那里，名为梵天大地之花的（人）亲自听闻的那些。想要向名为梵天不死者展示，因此这样说道：具有重大意义。在秘密咒语续部的方面也是。无论哪个人的心对于殊胜不执着，即具备殊胜口诀，认真地观察，即使不能彻底了解。咒语的意义也随意地仅仅执着于自己的想法，喜欢说无意义的话，这是完全没有必要的，所以应该舍弃那些恶语。对于那些人来说，就像那样。如果不说就无法生存，或者发生了不得不说的情况，这是什么意思呢？咒语的意义用辩论的理智等来分析，浪费的说法，那样的自欺欺人会成为欺骗他人的原因，因为过失很大。为什么认为咒语续部的章节不是通过分析来了解的对象呢？秘密咒语的续部就像大海一样，不能用辩论的道路的例子来衡量，也不能用现量，也不能用因明的标志，或者从那推测，总之，没有口诀，不能用自己分别的智慧来理解。因此，没有正确的续部的教证和殊胜口诀的意义，那些自认为懂得咒语意义而进入其他道路的人，即使努力一百个劫，也不能从咒语念诵等方法中获得成就。咒语的教证和其意义要点全部，无论哪个人完全舍弃了那些，如果说有人体验过咒语的成就吗？那是一定没有的，应该这样说。那是“不可能”的同义词。因此，秘密咒语的自性变得像大海一样广大，各种成就的波浪非常汹涌，凡夫的智慧无法想象，或者不可思议，深度和边际是无法估量的。
English
It is shown through... whatever the characteristics of recitation meditation and yoga are. Like this, the supreme oral instructions of the means of knowledge mantras and secret mantras, endowed with the benefits of abandonment and acquisition. Those personally heard by Brahma Earth Flower from the Bhagavan Vajradhara Great Lord. Wanting to show it to the one called Brahma Immortal, therefore he said this: Possessing great meaning. Also in the aspect of the secret mantra tantras. No matter whose mind is not attached to the supreme, that is, possessing supreme oral instructions, carefully observing, even if one cannot thoroughly understand. The meaning of the mantra is also arbitrarily clinging to one's own thoughts, liking to speak meaningless words, this is completely unnecessary, so those evil words should be abandoned. For those people, it's like that. If one cannot survive without speaking, or if a situation arises where one has to speak, what does that mean? The meaning of the mantra is analyzed by reasoning and so on, wasteful statements, such self-deception will become the cause of deceiving others, because the fault is very great. Why is it thought that the chapters of the mantra tantra are not objects to be understood through analysis? The tantra of secret mantras is like a great ocean, it cannot be measured by the example of the path of debate, nor by direct perception, nor by the sign of logic, or inferred from that, in short, without oral instructions, it cannot be understood by one's own discriminating wisdom. Therefore, without the correct tantric teachings and the meaning of the supreme oral instructions, those who enter other paths thinking they understand the meaning of the mantra, even if they strive for a hundred kalpas, they will not attain accomplishment from the methods of mantra recitation and so on. The teachings of the mantra and all the key points of its meaning, no matter who completely abandons those, if one says that someone has experienced the accomplishment of the mantra? That is definitely not the case, it should be said. That is synonymous with "impossible." Therefore, the nature of secret mantras has become as vast as the ocean, the waves of various accomplishments are very turbulent, the wisdom of ordinary people cannot imagine, or it is inconceivable, the depth and the edge are immeasurable.
Chinese
对于难以理解的，谁能够领悟其深奥的含义，从而如实地、完美地解释密咒续部的含义呢？在一切言说者之中，他就是最卓越的言说者，因为他完美地阐释了意义重大且深奥难懂之处。如果有人不了解密咒的关键，那么，不死的梵天啊，你说说你如何了解密咒的深奥含义？如果你不愿意正确地讲述密咒的深奥含义，那么，梵天，地之莲花啊，请讲述我从金刚持那里听到的意义，听我的话！这样发起辩论后，又说道：菩提心，以及我、密咒和念诵的真如三者的意义，如果能够很好地了解，就能成为成就的容器。如果不了解这些，你依靠密咒又能获得什么成就呢？什么也得不到。此外，从明咒来说，明咒的成就者是另一个人吗？还是不是另一个人，成为一体的哪一个呢？我这样问你。如果说两者中的任何一个是，那么会产生什么过失呢？如果说明咒和它的成就者是不同的，那么因为没有关联，所以永远不会成就。但是，如果认为是相同的，那么仅仅持明咒就会变成成就，因为如果按照你的观点认为不是他者，那么你持有明咒，所以它的成就也与它无二无别地存在，因此你已经成为明咒的成就者，现在就立刻毫无阻碍地去往天空等地吧！如果明咒和它的力量成就不是他体，而且体验成就者也与明咒的持有者不可分割。虽然通过理证已经成立已经成就，但是像去往天空等密咒成就的功德实际上并没有显现，或者根本不存在这样的情况。那么，承认密咒和它的成就为一体，这完全是虚假的言辞，只能和不懂道理的牧童随意交谈，而不能成为与懂得道理的智者交谈的话语。这样说道。那时，不死的……
English
For those difficult to understand, who is capable of comprehending its profound meaning, and thus perfectly explain the meaning of the tantric continuum? Among all speakers, he is the most excellent speaker, because he perfectly elucidates the important and profound, difficult-to-understand points. If someone does not understand the key points of mantra, then, immortal Brahma, tell me, how do you know the profound meaning of mantra? If you are unwilling to correctly speak of the profound meaning of mantra, then, Brahma, lotus of the earth, please explain the meaning I heard from Vajradhara, listen to my words! Having initiated the debate in this way, he further said: If one understands well the meaning of the mind of enlightenment, and the suchness of the three—self, mantra, and recitation—one will become a vessel for accomplishment. If one does not understand these well, what accomplishment can you obtain by relying on mantra? You will not obtain anything. Furthermore, in terms of vidya-mantra, is the accomplished one of vidya-mantra another person? Or is it not another person, but one that has become one? I ask you this. If you say it is either of the two, what fault would occur? If the vidya-mantra and its accomplished one are different, then because there is no connection, it will never be accomplished. However, if you think they are not different, then merely holding the vidya-mantra will become accomplishment, because if, according to your view, it is considered not other, then since you hold the vidya-mantra, its accomplishment also exists inseparably with it, therefore you have already become the accomplished one of vidya-mantra, now go immediately without obstruction to the sky and so forth! If the vidya-mantra and its power of accomplishment are not different, and the one who experiences accomplishment is also inseparable from the holder of that vidya-mantra, although it is logically established that accomplishment has already occurred, the qualities of mantra accomplishment, such as going to the sky, are not actually manifested, or there is nothing like that at all. Then, admitting that the mantra and its accomplishment are one is completely false speech, suitable only for speaking arbitrarily with ignorant cowherds, and cannot become words to be spoken to wise people who understand the path of reason. Thus he spoke. At that time, the immortal...
Chinese
被稱為大梵天父供養的那位，自己用智慧完全思考後，回答說：在此被稱為梵天大地之花者，如同娑婆世界的世主所說的那樣，如果明咒和它的成就變成不同的，那麼，對於念誦那個明咒的我來說，就永遠不會有成就，會變成那樣；如果明咒和它的成就不是不同的，那麼，從念誦明咒而產生的那個成就，對於念誦那個明咒的我來說，是否確實存在呢？如果那樣的話，會有什麼過失呢？我心中認為沒有任何過失。那麼，對於那個願望有什麼矛盾呢？這樣說了。對此，梵天大地之花回答說：唉呀，不死的梵天，你的這種想法，我本以為是沒有絲毫過失的清淨之見，所以才那樣說的。但是，具有明亮智慧的梵天大地之花我，仔細觀察思考這種情況，發現每一句話都像被不合理的過失所困擾一樣。像這樣，你認為從咒語產生的成就變成不同的，所以你沒有成就；而與之不不同的咒語是成就的原因，因為這是合乎邏輯和道理的，所以你認為咒語和成就不是不同的，咒語就能成就。說這樣的話，就變成是瘋子了。如前所述，咒語和它的成就不是不同的，所以僅僅執持咒語就能成就，就像執持火焰就能直接看到燃燒一樣。如果執持咒語卻看不到成就，又怎麼能說它們是一體的呢？即使有咒語卻沒有成就，不同一體的，一個有，一個沒有，這種差別怎麼可能成立呢？因此，最終會變成沒有任何成就，咒語和它的成就就會變成不同的。這樣說了。然後，不死梵天說：眾生之主，這樣稱呼大梵天大地之花，請問，您是如何確信從秘密咒語和明咒中可以獲得真實不虛的成就的呢？成為智慧明燈的您，請為我講述如何才能獲得利益。對此，大梵天大地之花說：我以各種方式
English
That one called Great Brahma Father Offering, having fully contemplated with his own wisdom, replied with these words: Here, the one called Brahma Earth Flower, just as the lord of the Saha world has said, if the vidya-mantra and its accomplishment become different, then, for me, the reciter of that vidya-mantra, there will never be any accomplishment, it will become like that; if the vidya-mantra and its accomplishment are not different, then, does that accomplishment arising from the recitation of the vidya-mantra truly exist for me, the reciter of that vidya-mantra? If that is the case, what fault would there be? I think there is no fault at all in my mind. Then, what contradiction is there to that wish? Thus he spoke. To that, Brahma Earth Flower replied: Alas, immortal Brahma, this kind of thought of yours, I originally thought was a pure view without any fault, so I spoke those words. But I, Brahma Earth Flower, who possesses clear wisdom, carefully observe and contemplate this situation, and I see that each word is troubled by unreasonable faults. Like this, you think that the accomplishment arising from the mantra becomes different, so you have no accomplishment; and the mantra that is not different from it is the cause of accomplishment, because this is logical and reasonable, so you think that the mantra and accomplishment are not different, and the mantra can be accomplished. To say such words is to become a madman. As mentioned above, the mantra and its accomplishment are not different, so merely holding the mantra can lead to accomplishment, just as holding a flame can directly see the burning. If holding the mantra does not reveal accomplishment, how can one say that they are one? Even if there is a mantra but no accomplishment, how can the difference between non-duality, one having and one not having, be established? Therefore, in the end, there will be no accomplishment at all, and the mantra and its accomplishment will become different. Thus he spoke. Then, the immortal Brahma said: Lord of beings, thus addressing the Great Brahma Earth Flower, I ask, how do you assert that one can obtain true and unfailing accomplishment from secret mantras and vidya-mantras? You, who have become a lamp of wisdom, please tell me how I can obtain benefit. To that, the Great Brahma Earth Flower said: I, in various ways