Chinese
因此，如来密藏的究竟决定是从这里宣说的。加上“这样说”。为什么特别要这样说呢？因为我和金刚萨埵本体无别，为了开示以自性明觉亲见七义之故。为了见和开示之故。在世俗幻相中得见尊颜，一切不动的幻相之理。从“以见行一致而得见尊颜”开始。自性明觉的种种神变之法显现，而自性无有，智慧幻相毫无实质，这是殊胜的世俗谛。因此，法性一处无有来去，证悟自性显现远离对境的觉性。远离因缘，智慧刹那的相续断绝，彼即是无二的真如，因为不可分割，不可摧毁，不可变易。见到彼即安住于金刚萨埵本体之义，是金刚萨埵和瑜伽士见行一致而得见尊颜。第二，为了开示之故。自性坛城与清净刹土法界等无别。从“如果这样证悟就能得见尊颜”开始。因为我从本初以来只是个名称，而无任何本体。与如实之法的本体无有差别，一切皆为一心。无有对境的觉性，是具有见到胜义谛之眼。觉性如金刚一般，体性二者明澈不动摇，为了修正极端的见解。为了证悟彼即是金刚萨埵之义。解释为以见道的方式得见尊颜之理。为了开示以修道而见到的第三种见。如是平等圆满任运成就，如来和五种智慧。等等。以证悟自性而修习，无论哪两种方式都可以。首先，修习五种智慧圆满任运成就的第六种智慧，即自显的五部，主尊是不动佛。（种子字，अ，a，阿）常断二边远离的方便。等等。远离刻意和不刻意的执着的修行人，在一切行住坐卧中，观修身相显现而无自性，那么六种和合之处自然消融。如果明观自之智慧。等等。
English
Therefore, the ultimate certainty of the Tathagata Garbha is declared from here. Add "Thus it is said." Why is it especially said like this? Because I and Vajrasattva are inseparable in essence, for the sake of revealing the meaning of seeing the seven meanings manifestly with self-awareness. For the sake of seeing and revealing. In the illusory appearance of conventional truth, one sees the face, the nature of all immovable illusions. Starting from "Seeing the face is due to the harmony of view and conduct." The magical phenomena of self-awareness appear in various ways, but the self-nature is without essence, the illusory wisdom is without substance, which is the supreme conventional truth. Therefore, the Dharma nature is in one place without coming or going, and the awareness that realizes that the appearance of self-awareness is separate from the object. Because it is free from causes and conditions, the continuity of momentary wisdom is cut off, which is the Suchness that is non-dual, because it is indivisible, indestructible, and immutable. Seeing that it abides in the essence of Vajrasattva means that Vajrasattva and the yogi see the face because their view and conduct are the same. Secondly, for the sake of revealing. The self-nature mandala is inseparable from the pure land, the Dharma realm, etc. Starting from "If one realizes in this way, one can see the face." Because I am just a name from the beginning, and there is no essence at all. There is no difference from the essence of the Dharma as it is, and everything is one mind. The awareness without an object is the eye that sees the ultimate truth. That awareness is like a vajra, and its nature is clear and unwavering, in order to correct extreme views. In order to realize that it is the meaning of Vajrasattva. It is explained as the way to see the face through the path of seeing. In order to reveal the third kind of seeing through the path of meditation. Thus, equality, completeness, and spontaneous accomplishment, the Tathagata and the five wisdoms. And so on. Meditating with the realization of self-nature, either of the two ways is fine. First, meditate on the five families of self-appearance, the sixth wisdom that spontaneously completes the five wisdoms, the main deity is Akshobhya. (Seed Syllable, अ, a, 阿) The skillful means of being free from the two extremes of permanence and annihilation. And so on. A practitioner who is free from the attachment of intentional and unintentional, in all activities, contemplates the appearance of the body without self-nature, then the six places of union naturally dissolve. If one clearly meditates on one's own wisdom. And so on.
Chinese
自明觉性如天神般显现，因此，见地也从二边中解脱。如世尊如来，等等。讲述历史，即过去世尊以菩提树立于魔军之中，将众生安置于正道。魔众恼怒，砍断树木如同供养。观修天神，能生起离生灭的觉性，即不动摇。因此，金刚萨埵的意旨也是自明觉性如天神般显现的无二，从中可见名言上的一致。第四，为了显示因串习而见。观修金刚萨埵自身。如果禅定非常熟悉而清晰，等等。如果我观修金刚萨埵得心应手，则所行境唯有金刚萨埵显现，自身也变成金刚萨埵，能够变得无生灭。例如，世俗的众生，如果贪执相同，则希望所行境也显现相同。因此，将自身清晰地观为彼，就是不见之见，是殊胜之见。真实的形象坛城，是伟大的粗糙的方便。等等。第五，为了显示通过了悟形象坛城与二谛无别之理而得见本尊。不错误的形象坛城是：细微和粗大的事物，觉性显现本身就是自明觉性的形象，是天神的坛城，本来就是佛，因此方便与智慧无别。以自性之理：整体的自性是无自性的。其特征是二谛无别。一切显现和存在，等等。以自性之理，远离四边，因此在平等法界中，自与心无别。聚集的一切都安住于此状态中。等等。了悟此义并非外境，因此所行境清净的觉性本身就是二种特征的金刚萨埵。了悟为同一体性，因此称为见。第六，为了显示以禅定相同，通过所行境清净之门而得见本尊。转化后的蕴和界，其根本是如来藏，是唯一的，等等。以五大为因
English
Since self-awareness manifests as a deity, the view is liberated from the two extremes. Like the Bhagavan Tathagata, etc. Telling the history, that is, in the past, the Bhagavan planted the Bodhi tree in the midst of the army of demons, placing beings on the right path. The demons were enraged and cut down the tree as if making an offering. Meditating on the deity gives rise to awareness that is free from birth and death, which is unmoving. Therefore, the intention of Vajrasattva is also the non-duality of self-awareness manifesting as a deity, from which agreement in terminology can be seen. Fourth, to show seeing through familiarity. Meditate on Vajrasattva himself. If the samadhi is very familiar and clear, etc. If I am able to meditate on Vajrasattva, then the field of action will only be clear as Vajrasattva, and I myself will become that, and it will be possible to become without birth and death. For example, ordinary sentient beings, if their attachments are the same, then they want the field of action to appear the same. Therefore, seeing oneself clearly as that is seeing the unseen, it is the supreme seeing. The true image mandala is great and coarse, belonging to the means. Etc. Fifth, to show that seeing the face is achieved by realizing that the image mandala is of the same kind as the two truths. The unerring image mandala is: subtle and coarse objects, the appearance of awareness itself is the image of self-awareness, the mandala of the deity, which is already enlightened, therefore means and wisdom are inseparable. By the reason of self-nature: the nature of the whole is without self-nature. Its characteristic is the non-duality of the two truths. All appearances and existence, etc. By the reason of self-nature, it is free from the four extremes, therefore in the equal realm of reality, self and mind are inseparable. All that is gathered abides in that state. Etc. Realizing that this meaning is not an object, therefore the awareness of the pure field of action itself is Vajrasattva because of the two characteristics. Realizing it as the same nature is therefore called seeing. Sixth, to show that seeing the face is achieved through the gate of purifying the field of action through the same samadhi. The transformed aggregates and elements, their root is the Tathagatagarbha, it is one, etc. Caused by the five elements.
Chinese
四大蕴、十八界、十二处，自然圆满的自证即是如是之智。那未加修饰的刹那，显现为幻化之智时，本体也不存在。那也显现为各种天神坛城，因此是无边无际的。从“五蕴即是如来”到“常断四边忿怒母”。授予下劣灌顶是：并非自续，因为从本体唯一和众多中解脱出来，所以将四十二种分别念显示为四十二位本尊。另一方面，在《幻化金刚分别念品》中说：从蕴生起的光明道中，精华聚集的大明点，通过逆转，安住消融，那本身显明。以业和本体，化为父母。所缘等，吉祥精华聚集，安住于处所，因此所行境都显现为本尊，大而细的明点，是所依和安乐的本体，以及业的主眷自性显现。四季风的变动，以业和本体，化为佛母。从我执之基，以方便行持的，四界说是业之忿怒尊。那些以四相而生起，因此确定无疑是明妃调伏母。如是说。那被称为心自证。等等。分别念之众显现为坛城，也是心性，因此在圆满平等的状态中，无边无际的行境清净显现，即是金刚萨埵，金刚萨埵的密意也安住在那个本体中。因此，讲说和阐述，在圆满的基础上，会变成能知和所知两种。第七，为了显示证悟自证脱离边，就是面见本尊之义，一切诸法，无余所有。等等。一切法都只是用四种象征来象征，只是假立名称而已，没有本体。因为不是短暂的无，所以显现为一切，因此从二边中解脱出来，无生无灭，不摇不动，光明而无边，因此能成立确定的词义。以三种真谛的理证，我和金刚萨埵本体无有差别的自性，为了金刚萨埵的缘故，无实有者本身显现各种各样。等等，说了八种。谁能如是证悟呢？等等。谁能证悟那个自证的现。
English
The four aggregates of earth, the eighteen realms, and the twelve sources, the self-awareness that is naturally complete is the wisdom of suchness. That unadulterated moment, when appearing as illusory wisdom, has no essence. That also appears as various mandalas of deities, therefore it is without limit. From "The five aggregates are the Thus-Gone One" to "The four extremes of permanence and annihilation are the Wrathful Mother." Conferring the inferior empowerment is: not a self-continuum, because it is liberated from the oneness and multiplicity of essence, therefore the forty-two conceptualizations are shown as forty-two deities. On the other hand, in the chapter of Illusory Vajra Conceptualizations, it says: From the clear path of the arising of the aggregates, the great bindu where essences gather, through reversal, abiding and dissolving, that itself becomes clear. By action and essence, it transforms into father and mother. Objects, etc., the auspicious essence gathers, abiding in the place, therefore all the fields of activity appear as deities, the great and subtle bindu, is the basis and the essence of bliss, and the nature of the lord and retinue of action appears. The movement of the four seasons' winds, by action and essence, transforms into the mother. From the basis of self-grasping, with the practice of skillful means, the four elements are said to be the wrathful ones of action. Those arise from the four characteristics, therefore it is undoubtedly the consort Tamer. Thus it is said. That is called mind's self-awareness. And so on. The multitude of conceptualizations appearing as a mandala is also mind-essence, therefore in the state of complete equality, the infinite field of activity appears purely, that is Vajrasattva, and the intention of Vajrasattva also abides in that essence. Therefore, explanation and exposition, on the basis of completeness, will become the two, knowable and known. Seventh, in order to show that realizing self-awareness is liberation from extremes, which is the meaning of seeing the face of the deity, all phenomena, without remainder, all. And so on. All phenomena are merely symbolized by four symbols, merely nominal designations, without essence. Because it is not a temporary non-existence, it appears as everything, therefore liberation from the two extremes, without birth or death, unmoving, clear and without limit, therefore the definitive meaning is established. By the reasoning of the three truths, the nature of myself and Vajrasattva being inseparable in essence, for the sake of Vajrasattva, the non-existent itself appears in various ways. And so on, eight are said. By whom is that realized in that way? And so on. By whom is the manifestation of that self-awareness realized?
Chinese
做了三次，就是见到本尊，因为与自性无二无别。为了宣说成熟的持明，具有极强智慧的人，证悟了与一切无别的意义。等等。以殊胜的智慧，如观察所说的那样通达，像这样今生就能获得寿命的明，成为持明者，这是确定的。如果因为努力不够或者受到因缘的支配，今生没有获得果位，由于没有离开那个界限，所以在中阴界获得果位就像狮子和鹏鸟的幼崽一样，这是毫无疑问的。迁识的诀窍也不是不想要的。为了宣说它的功德和果位以及事业。与金刚萨埵平等，一切殊胜的成就都圆满。等等，这很容易理解。第二佛陀也同样成办了利益。对于任运成就者来说，金刚界。等等。在调伏大乘金刚界的坛城时，会显现那个坛城。因为心意不改变地成办一切利益，所以胜过十地菩萨在度过彼岸乘时所行的十二行事业。像这样也显示了此处的加持。也不是不想要圆满正等觉的无勤事业，这是共同的。一切诸法全部。等等。宣说在无边任运成就中，三时不会改变。第三十章的眼睛的解释完毕。为了宣说三种自性，将要着手撰写第三十一章的眼睛的解释。根、境聚集的显现一切，境并非实有。等等。错觉之境的显现并非存在于自相续中，而是错乱的识显现。所说的。因为行境的错乱显现本身就是自性的显现。如果以清净平等和历史的理由，或者以分别的理由来衡量，那么在显现本身中产生的基，遍计所执的自性没有基的自性，从而从边解脱。如果以五种方式衡量虚空本身。这两句是说，对于遍计所执的虚空本身，五大进行衡量，在虚空中进行观察。