Chinese
如果进行分析，那么，从明咒中获得的成就，既不是其他的，也不是非其他的。像这样，既然不是其他的，也不是非其他的，因为这个原因，从咒语中可以获得成就。自己作为修持这个咒语的人，心中执着地想着，反复练习，总有一天会变成有能力、有威力，从而想要获得成就。由于因缘和合的力量，显现的法性很难被判断为其他的，但它无欺地显现，并且被认为是能起作用的。像这样，讲述通过练习而获得成就的道理。在所有应知事物中，什么是至高无上的？那就是遍知一切相的智慧，它也是通过自己练习道路而获得的。那么，这些密咒事业的特殊仪轨，能够获得暂时和究竟的成就，还有什么好说的呢？无需多言。也就是，念诵的真如，本尊的真如，自我的真如。佛在续部中所说的是怎样的呢？依靠处所，也就是世间的大自在天等所说的续部和吠陀等其他论典中所没有的，那就是，佛所说的这种咒语仪轨，在三界中是无与伦比的。梵天，地之花，我已证悟。这里说的“བིཥྚ་བཾ་”（藏文，विष्टवं，viṣṭavaṃ，处所）是指处所，似乎是指将众生和有情处所等说成是世间名称种类的处所。像这样，从先前的开场白过渡到后面的话语。名为大梵天不死者，这个想要获得咒语成就的大福德者，听闻了行续金刚顶续的一部分念诵诀窍和后面的禅定。之后，大梵天不死父供养者，听闻了先前所听的金刚顶续。大梵天，地之花，显现一半，讲述了以金刚顶续的诀窍，以咒语念诵方式的禅定所庄严的这个内容。到此为止，因为语句清晰，所以认为不需要解释，因此没有在佛密释中进行解释
English
If analyzed, the attainment from Vidyā-mantra is neither other nor non-other. Since it is neither other nor non-other, for that reason, attainment is possible from mantra. Thinking of oneself as the practitioner of that mantra, by repeatedly practicing with attachment in mind, one wishes to become capable and powerful someday and thereby attain accomplishment. Due to the power of causes, conditions, and interdependent origination, the nature of appearances is difficult to ascertain as something else, yet it appears without deception and is considered to be effective. Thus, explaining the reason for attainment arising from practice: Among all knowable things, what is supreme? It is the wisdom that knows all aspects, which is also attained by oneself through practicing the path. Then, what need is there to mention that these special rituals of secret mantra practices can attain temporary and ultimate accomplishments? There is no need to say more. That is, the suchness of recitation, the suchness of the deity, and the suchness of oneself. What is the meaning of what the Buddha said in the tantras? Relying on the place, that is, what is said by the great worldly deities and others in the tantras and Vedas, which is not found in other texts, is that this kind of mantra ritual spoken by the Buddha is unparalleled in the three realms. Brahma, the flower of the earth, I have realized. Here, "བིཥྚ་བཾ་" (Tibetan, विष्टवं, viṣṭavaṃ, place) refers to the place, and it seems to refer to the place where beings and sentient beings are described as categories of worldly names. Thus, from the previous introductory words, transitioning to the subsequent words, the one called the Great Brahma Immortal, that fortunate one who desires the accomplishment of mantra, listened to a portion of the action tantra, the Vajra Pinnacle Tantra, the recitation instructions, and the subsequent meditation. Then, the Great Brahma Immortal Father Offerer, having previously listened to the Vajra Pinnacle Tantra, the Great Brahma, the flower of the earth, appearing halfway, explained this content adorned with the instructions of the Vajra Pinnacle Tantra, with the meditation on the method of mantra recitation. Up to this point, because the words are clear, it was considered unnecessary to explain, and therefore, it was not explained in the Buddha's Secret Commentary.
Chinese
另外，我虽然没有亲眼见到，但在这里稍微强调了一下词的含义，虽然看起来没有太大的错误，但如果看到在词语组合方式上有什么需要补充的地方，希望各位智者能够那样做。第二，关于所讲正文的内容，包括宣说必要性和令人信服的历史，以及承诺宣说的内容，和实际宣说的内容两部分。第一部分，从“之后，智慧皆圆满”到“恒常不断地修持”之间讲述了：像这样，在引出话题之后，能够使圣者的伟大智慧完全圆满的就是明咒。而能够成为修持明咒和密咒的伟大方法的是：像这样，宣说具有禅定的细微心识作用，这是无与伦比的，如来已经宣说。从诸如大天等所说的念诵方式中超胜出来的诀窍是：以观想自我的真如等殊胜禅定来极度庄严，以及通过收摄生命之气等方式来做天瑜伽的方法，都已圆满地开示。通过它，可以消除身心的痛苦，以及其原因——所有的罪业。像这样的方法，秘密执持勇士金刚手亲口对我说：梵天，地上的莲花。具备这种方式的功德的特点是，能够摧毁轮回的生与死，并且一切有情的损害在任何时间和地点都无法侵入，自己的心变得自主而稳固。像这样，在此世和来世，都能以功德的果实安住于成就。从上述方法中，会产生三部的巨大坛城，以及通过“等”字所包含的同类事物，能够获得果实。总之，能够成就任何想要实现的增上生和决定胜的利益。像这样，在宣说了方法的功德之后，承诺宣说它：以何种仪轨或行为，念诵和名位等禅定的事业或行为，以何种方式存在，如来是这样...
English
Furthermore, although I have not seen it myself, I have slightly emphasized the meaning of the words here. Although it does not seem to have any major errors, if you see anything that needs to be added in the way the words are combined, I hope that the wise ones will do so. Secondly, regarding the content of the text to be explained, including stating the necessity and convincing history, and promising to explain the content, and the actual explanation in two parts. The first part, from "Then, wisdom is completely perfect" to "Always constantly practice" is explained: Like this, after introducing the topic, what makes the great wisdom of the noble ones completely perfect is the knowledge mantra. And what can become the great method of practicing knowledge mantras and secret mantras is: Like this, explaining the subtle workings of the mind with meditation, this is unparalleled, and the Thus-Gone One has declared it. The key point that surpasses the recitation methods spoken by deities such as the Great God is: extremely adorned with special meditations such as contemplating the self's suchness, and the method of doing deity yoga by contracting the life force, etc., are all fully revealed. Through it, one can eliminate the suffering of body and mind, and its cause—all sins. Such a method, the secret-holding hero Vajrapani himself said to me: Brahma, the lotus of the earth. The characteristic of the merit of possessing this method is that it can destroy the birth and death of samsara, and the harm of all sentient beings cannot invade at any time or place, and one's own mind becomes autonomous and stable. Like this, in this life and the next, one will abide in the accomplishment of the fruits of merit. From the above method, the great mandalas of the three families will arise, and through the things of the same kind contained in the word "etc.", one can obtain the fruit. In short, one can accomplish any desired benefit of higher rebirth and definite goodness. Like this, after explaining the merits of the method, promising to explain it: With what kind of ritual or action, the recitation and name, etc., the work or action of meditation, in what way does it exist, the Thus-Gone One is like this...
Chinese
顶礼（གས་པ་，梵文天城体，梵文罗马拟音，汉语字面意思）后，我将讲述所有这些。正如“明咒的自性全部”等诗句的意义一样，如果能很好地了解这三种自性，并且一心专注于它们的意义，具备禅定，那么一定能毫不费力地获得成就。因此，首先赞叹这种禅定，通过“秘密真言禅定”等来展示。所谓的秘密真言的禅定，对于非器者来说是极度保密的，在各个续部中也像是精华一样，这种诀窍没有明确地展示，而是隐藏起来的。这是胜者亲自在金刚顶续部的某一部分中，没有隐藏地如实宣说了后来的禅定。无论是哪个身语意三门没有过失，正直端正的苦行者，即使是那些拥有沐浴和洁净等苦行的人，如果没有念诵真言的禅定方法，即使非常努力地念诵真言也不会成就，更何况是那些没有约束的普通人呢，更不用说不会成就了。那些具备如法修持秘密真言的方法，观自己为本尊的瑜伽士们，无论念诵何种秘密真言，例如像燃烧的火焰一样，焚烧二障的木柴，由于加持的火力强大而锐利，能摧毁生老病死等痛苦，这都是金刚持以前对我说的。因此，在这里清晰地显现了秘密真言的禅定，通过它，心中所希望的果实得以实现，从而使自己的心完全满足，或者通过禅定的喜乐使自己的相续完全满足，对于那些像火焰般的禅定，想要获得真言成就的人们，应该每天恒常不断地修持，直到所希望的果实显现之前，都不要放弃努力。像这样，在赞叹念诵的禅定之后，在讲述真实的禅定时，分为普遍展示三种自性和分别讲述念诵的自性两种，在第一种中，又分为正文和总结意义两种。首先是本尊身之所处
English
Having prostrated to (གས་པ་, Devanagari, , Literal meaning), I shall explain all of these. Just as the meaning of the verses such as "the very nature of the vidya-mantras in their entirety," if one can understand well these three very natures, and with one-pointed mind be in samadhi on their meaning, and possess meditation, then one will surely obtain accomplishment without difficulty. Therefore, first praising such meditation, it is shown by "secret mantra meditation" and so on. The so-called meditation of secret mantra, which is extremely secret to those who are not vessels, and is like the essence in each tantra, such instructions as these are not clearly shown, but are hidden. This is what the Victor himself, in a certain part of the Vajra Peak Tantra, has truthfully declared without hiding the later meditation. Whichever ascetic whose three doors of body, speech, and mind are without fault, and who is upright and honest, even those who possess great austerities such as bathing and purification, if they do not have the method of meditation for reciting mantras, even if they strive greatly in reciting mantras, they will not achieve it, let alone those ordinary people who are not restrained, needless to say, they will not achieve it. Those yogis who possess the method of properly practicing secret mantras, and who contemplate themselves as the deity, whichever secret mantra recitation, for example, like a burning flame, burns the firewood of the two obscurations, and because the heat of the blessing is great and sharp, it destroys the suffering of birth, old age, sickness, and death, all this was said to me by Vajradhara before. Therefore, here the meditation of secret mantra is clearly manifested, and through it, the desired fruit in the mind is realized, thereby completely satisfying one's own mind, or through the bliss of meditation completely satisfying one's own continuum, for those flame-like meditations, those who desire to obtain mantra accomplishment, should constantly and continuously practice each day, and should not give up effort until the desired fruit manifests. In this way, after praising the meditation of recitation, when explaining the actual meditation, it is divided into two: generally showing the three very natures, and separately explaining the very nature of recitation. In the first of these, there are two: the main text and the summary of meaning. First, the place of the deity's body
Chinese
从“那么”开始，到“不要做其他的念诵”之间所说的是，如果把这些的总义简略地先说出来就容易理解，所以现在解说它。就像这部论典前面所说的“瑜伽方法全部显示”一样，简略地说，迅速而容易地成就殊胜和共同悉地的方法有两种：主要是念诵的支分，以及作为它的助伴，必须先获得灌顶和受持誓言，然后不间断地修持净洁、火供、供养等各种事业。真正的道可以归纳为三点：第一，所要成就的明咒的真如是，以圆满果位的智慧身如来或其长子之相示现，如文殊、观世音或金刚手持者等，与法界无二的大智慧显现为相的印玺的身形，明咒的声音，以及莲花等手印的显现。所要观想的本尊自性可以分为：形像的本尊、声音的本尊和胜义的本尊三种。第一种又分为具有眼睛等肢分之相的具肢分身，以及它的手印轮和金刚等两种。声音的本尊分为声音的音调和文字的形像两种。第一种，对于以声音表达的文字，也有只专注于声音音调的意念诵、默念诵，以及思维每一个字母的觉悟三种。胜义的本尊有法界和专注于它的无分别智慧两种。修行者自我的真如是，像这样，在轮回中感受苦乐，以及成为获得解脱之所依的是，除了这五蕴的自性之外没有其他的了。这五蕴只是众多聚集和刹那生灭的相续，对于此，并没有任何可以用自体来成立的“我”存在。然而，对于这不能否认的缘起显现，如幻化般的此等，可以施设为自我的真如的名称。如果如实观察，则是聚合
English
From "Then," up to "Do not perform other recitations," it is shown that if the general meaning of these is briefly stated beforehand, it will be easier to understand, so now it is explained. Just as it is said earlier in this treatise, "The methods of yoga are all shown," briefly, there are two methods for easily and quickly accomplishing supreme and common siddhis: mainly the limbs of recitation, and as its companion, it is necessary to first receive empowerment and uphold vows, and then practice without interruption various activities such as purification, fire offerings, and offerings. The actual path can be summarized into three points: First, the suchness of the mantra to be accomplished is: the wisdom body of the complete fruition is shown as the Tathagata or the eldest son thereof, such as Manjushri, Avalokiteshvara, or Vajrapani, etc. The great wisdom inseparable from the Dharmadhatu manifests as the form of the body, the sound of the mantra, and the appearance of mudras such as the lotus. The nature of the deity to be contemplated can be divided into three: the deity of form, the deity of sound, and the ultimate deity. The first is further divided into the body with limbs that has the aspect of limbs such as eyes, and its mudras such as the wheel and vajra. The deity of sound is divided into the tone of the sound and the form of the letters. The first, for the letters expressed as sound, there are also three: mental recitation focusing only on the tone of the sound, silent recitation, and the realization of thinking about each letter. The ultimate deity has two: the Dharmadhatu and the non-conceptual wisdom that focuses on it. The suchness of the self of the practitioner is: in this way, experiencing happiness and suffering in samsara, and the basis for attaining liberation, there is nothing other than this nature of the five aggregates. These five aggregates are merely a continuum of many gatherings and momentary arising and ceasing, and for this, there is no "self" that can be established by its own nature. However, for this interdependent appearance that cannot be denied, such as this illusion, the name of the suchness of the self can be applied. If truly examined, it is an aggregate.