English
Therefore, it arises from the wisdom of perfect enlightenment. This mudra of the sign of perfect enlightenment is difficult to understand, so it is secret. Establish the source and make it stable. For example, all water droplets arise from the outer ocean, and then return there. Similarly, all dharmas arise from the wisdom of perfect enlightenment of Samantabhadra, and ultimately only settle into the wisdom of perfect enlightenment. The explanation is clear as follows: If it is said that all vehicles arise from this secret essence, is it contradictory? It is not contradictory. Because the essence of the secret nature is the Dharmakaya, and the Dharmakaya manifests everything and unfolds everything, so there is no contradiction. All dharmas are merely designations. Because all dharmas, in reality, have no substance established, transcend words and letters, and are free from the realm of expression. Therefore, on the conventional level, they are merely names and appearances. So it is said that all dharmas are merely designations. Then who establishes them? The teacher establishes them in a way that accords with meaning. This means that the teacher, the Buddha Bhagavan, who possesses all-knowing wisdom, teaches in a way that accords with the nature of reality, that is, by indicating through names and words. For example, searching for gold in the dark is like relying on a lamp to search, using the lamp of language to search for the gold of meaning. Rely on names to express language. There is no entity in the teacher, names, and words. Although taught in this way, in the ultimate truth, the true Buddha is the teacher himself, and in all the dharmas indicated through names and words, there is not even a particle of substance established, so it is said that there is no entity in the teacher, names, and words. In the path of skillful means, first, the appearance of delusion is shown, such as "All the deluded dharmas of the world," etc., which refers to the bindus of the aggregates, perceptions, etc., appearing as illusions. The four equalities are shown, such as "The two ways of true illusion," etc., which refers to the equality of the sun, moon, and Bodhicitta on the conventional level, and the equality of innate wisdom. Cutting off the root, such as "I and my others," etc., refers to the inseparability of bliss and bindu. The reasons for the four realizations, such as "The continuity of wrong views, cause, and effect," etc., refers to the equality of the bindu before it arises, appearing as letters,
Chinese
以信获得加持，体验俱生之显现。 清净三者的定则为： 我与他者及思虑之流。 如是等等，如明点般清净。 视蕴身为天之闲暇，视思虑为安乐。 如是成就之乘为：四乘之决断等等，乃是喜乐自显自明而显现。 教法不兴不衰乃是：明点于三时中不变，佛陀不入于完全寂灭。 一切教法皆由此而生乃是：《律藏》与《经藏》等。虽从命与勤奋中生出，亦融入于命与勤奋中。 从灰烬中： 积聚之世间一切， 皆为错觉如幻之显现。 日月二垫由其自身， 不生平等而住转变境。 积聚蕴身于天之坛城中， 自显自明而显现。 于三时中亦不变故， 此乘说为方便与金刚。 心要之义一切珍宝色， 五色之自性上， 以命与精勤而专注， 内外一切境皆作幻变。 如是所说之续部，乃幻化网以灰烬而涂抹。 其后，彼等无二如来之坛城之秘密，即从身、语、意、功德、事业、金刚中取出。 如是宣说教法之后，乃是总结章节之显示。 五部等等一切如来，或显示一切如来之自性。 轮涅与导师二者无别，主与眷属之闲暇。 此意智慧之秘密，显现为身，声响为语，无分别念为意，伟大为功德，所作事业皆从无别之金刚中取出。 阿霍！意为阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）母所生，霍（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）母不灭，喜悦于不生之义。 有根过患，由我执而生。意为于三界中轮回，感受种种痛苦之有根，或幻化，或过患从何而生耶？乃是从无明所生之过患，从所取与能取之相中生出并散发。 所有世间迷惑之法，由无明觉知之能取所取，六因生灭。
English
Blessings through faith, experiencing the co-emergent directly. The definitive principles of the three purities are: The stream of self, others, and thoughts. These and others are pure like a bindu. Knowing the aggregates as the leisure of deities, knowing thoughts as bliss. The vehicle of accomplishing thus is: the ascertainment of the four vehicles, etc., which is the clear manifestation of joy, self-appearance, and self-awareness. The doctrine without rise or fall is: the bindu does not change in the three times, the Buddha does not pass into complete nirvana. All doctrines arise from this, namely: the Vinaya and Sutra Pitakas. Although arising from life and effort, they also dissolve into life and effort. From the ashes: All accumulated worlds Are merely appearances as illusory delusions. From the two seats of the sun and moon, by themselves, Unborn, equal, they dwell, transforming the realm. In the mandala of deities, the accumulated aggregates, Self-appearance and self-awareness are clearly manifest. Since it does not change in the three times, This vehicle is taught as skillful means and vajra. The essence of all meanings is precious radiance, In the nature of the five colors, Focusing intently with life and effort, Making all outer and inner realms joyful. Thus, the spoken tantra, the Magical Net, is smeared with ashes. Then, the secret of those non-dual Tathagata mandalas is extracted from the body, speech, mind, qualities, activities, and vajra. After explaining the doctrine thus, it is the presentation of the summarized chapters. All the Tathagatas of the five families, etc., or showing the nature of all the Tathagatas. The retinue and the teacher are non-dual, the leisure of the chief and the retinue. This secret of mind-wisdom, appearance is body, sound is speech, non-thought is mind, greatness is qualities, the performed actions are extracted from the non-dual vajra. Ah Ho! Meaning A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) born from the mother, Ho (Tibetan: ཧོ, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, Literal Chinese meaning: Ho) the mother does not cease, delighting in the meaning of unborn. The root of existence, faults, arising from the thought of self. Meaning revolving in the three realms, experiencing various sufferings, the root of existence, or illusion, or from what do faults arise? It is from the fault arising from ignorance, arising and emanating from the aspects of grasping and being grasped. All the deluded phenomena of the world, by the grasping and being grasped of ignorant awareness, the six causes of arising and ceasing.
Chinese
时间和受用等，这是在说什么呢？是为了六道众生出生并获得身体，体验各自的快乐和痛苦、生老病死等等各种各样的感受。外内缘起二者轮转。这是总结。一般来说，章节总结有两种意义：总结意义和总结词句。这里主要展示总结意义：阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）无生法界中， 霍（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：方法）殊胜方便幻化游舞。三有轮回的一切，都是从错觉而来，并非其他。就像那里所说的“有多少世间迷惑之法”以下，总结了完全了解轮回的观点和完全了解过去的观点。自明智慧无我的心，不作而能主宰一切，因此，它本身就是功德最胜之田，无他，自明即是如此显现。从“从所有如来中，受到大悲的加持”开始，到“显示无衣的究竟”为止，都是总结。这也是将普遍的教义都总结在那里。总结词句，由“阿霍有根过患”来表示。处所和痛苦、轮回等等，是指一般的五大元素。特别是，自己的痛苦显现为处所。处所是无常的，六道众生从一道转到另一道，轮回就像车轮一样。积累就是无法从痛苦中解脱。感受不顺的苦乐。就是说，除了错觉之外，什么也没有。那也是因为自明迷惑的力量，心识本身被视为错误的认知。并非从其他地方产生或出现。从“自性中没有损失”到“在名言词句中没有实体”为止。空性无我，原始智慧自明之心。在圣者的时代，一切法原本就是空性的自性。空性中没有自我的实体，所以是无我。如实了知空性和无我的意义，所以是原始智慧。如何了知，那就是自己的觉性或心，是正确的智慧，所以是自明之心。
English
And time and enjoyment, etc. What does this refer to? It is for the sake of sentient beings of the six realms being born and taking bodies, experiencing various kinds of happiness and suffering, birth and death, and so on. The two, outer and inner dependent arising, revolve. This is a summary. In general, there are two meanings to summarizing a chapter: summarizing the meaning and summarizing the words. Here, the emphasis is on summarizing the meaning: A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: unborn) in the unborn realm of Dharma, Ho (Tibetan: ཧོ, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, Literal meaning: method) supreme method, the play of miraculous manifestation. All the illusions of the three realms are nothing but false conceptions. Just as it says there, "As many worldly delusive dharmas as there are," and so on, it summarizes the view of completely understanding samsara and the view of completely understanding the past. The self-aware wisdom, the mind of selflessness, without acting, has dominion over all. Therefore, it itself is the supreme field of qualities. There is no other; self-awareness appears in that way. From "From all the Tathagatas, blessed by the great compassion," to "the ultimate teaching of having no clothes," is a summary. This also summarizes the general aspects of the teachings there. Summarizing the words is indicated by "A Ho, the root of existence, faults, and flaws." Places and suffering, the wheel of existence, and so on, refer to the general five great elements. In particular, one's own suffering appears as a place. Places are impermanent; the six classes of beings wander from one to another, and samsara is like a chariot wheel. Accumulation is not being liberated from suffering. Experiencing discordant happiness and suffering. That is to say, other than false conceptions, there is nothing at all. That is also because of the power of the delusion of self-awareness; the mind itself is seen as a false cognition. It does not arise or come from anywhere else. From "There is no loss from its own nature" to "There is no entity in names, words, and terms." Emptiness, selflessness, primordial wisdom, self-aware mind. In the time of the noble ones, all phenomena are originally the nature of emptiness. In emptiness, there is no entity of self, therefore it is selflessness. Knowing the meaning of emptiness and selflessness as it is, therefore it is primordial wisdom. How it is known is one's own awareness or mind, which is correct wisdom, therefore it is the self-aware mind.
Chinese
从所有如来中，名为大悲。没有所缘和能缘，转变忆念之自在。即所缘是法界，能缘是智慧之光明。那也是不颠倒的，从离戏的角度来说是法界，从了知和证悟的角度来说是智慧之光明。法界与光明相应，光明离戏故无二。证悟法界与智慧无二，对于轮回和涅槃，随欲自在地转变忆念之自在。从“出现后也由业力所致”至“每个能仁薄伽梵”之间进行了总结。从“稀有身语功德刹土中”来说，非常稀有和奇妙，如来的身语意功德事业，以及佛的清净刹土等，并非在其他地方。稀有是指通过四种调伏方式来成办利益。这样总结。身是指“诞生等”的总结。语是指“那些也像这样”的总结。功德是指“四时”和“一切时处身不可思议”的总结。刹土是指“连接的基础清净”的总结。不在他处，即是那样的。即被福德和智慧之聚所围绕的智慧光明本身，显现为涅槃的各种功德，就是那样的。这是金刚秘密之语。金刚是心。秘密是难以证悟的智慧。总之，心是秘密，难以证悟的智慧，用语言来表达。六能仁的无数化身，即在瞻部洲百俱胝刹土中，百俱胝化身说法的一切，从“从所有如来中”至“不可思议无数显现于十方”之间进行了总结。所有如来说的，即过去、现在、未来三世所逝，以及十方所住者，为利益有情所说的一切，那些一切也像这样，从“显示名言词无实有”这样说为止进行了总结。那些聚集在哪里，如来自己知道。这是章节的总结。