English
In short, the so-called "everything is just a manifestation of one's own mind" means that because there is no external environment, one is attached to illusion, and therefore bound by illusion. If you turn it around, the appearance in the mandala of the deities is also a manifestation of illusion. Therefore, all such manifested dharmas are one's own mind-nature, and apart from the manifestation of mind-nature, there is no way to manifest elsewhere. Then, in order to further illustrate that mind-nature is not real, (the text) says: The nature of mind is not a real thing, because by distinguishing between before and after, the nature is completely non-existent. The nature of mind is not a real thing, because if you divide the moment into before and after, then the previous moment has ceased, the next moment has not yet arisen, and the present moment does not stay. Therefore, nature has ceased to exist, so the inner mind is not a real thing. Then, in order to further illustrate that the so-called "mind is not real", (the text) says that it does not abide: Originally unborn, originally pure, without letters, free from words and names. The so-called "mind is not real" does not mean that mind originally existed and then disappeared for some reason, but that it was originally unborn and completely pure from the very beginning. This state of complete purity cannot be expressed in words, it is far from the sound and name of words. Then, the so-called "free from words and names" refers to emptiness, and the examination of emptiness itself is to further show that it transcends emptiness. (The text) says: The practice of emptiness itself transcends the realm of emptiness. The emptiness of emptiness is the realm of emptiness, but it does not stay there either. This is the perfect oral instruction of non-abiding great wisdom, the uncreated ultimate truth. Therefore, because both illusion and truth originate from the mind, the mind is the root of the Dharma. The scripture says that this root appears as samsara and liberation. Appearing as illusion is due to the manifestation of one's own mind, so it is mind-nature. This mind itself is the original, uncreated mind, which is the root. The scripture says that this root is naturally luminous, appearing as samsara and liberation, thus cutting off samsara from the root, showing joy in a way that is without joy, and saying "Ho". Then, in order to show that all the meanings mentioned above are in the state of non-abiding great wisdom, and to show that there is nothing in non-abiding great wisdom, (the text) says: Emaho, mind-nature is empty.
Chinese
正如《大智度论》等所说，本来未作的法界自性中，哪里会有处所、导师和眷属呢？处所、导师和教法都是世俗谛，在胜义谛中是没有的。禅定、字、手印、圆满和安住之法次第不可数，指的是三种禅定、生起诸神的字、从字变化而来的手印、手印上的圆满身以及圆满后安住于座上的方法，这些次第的叙述是世俗谛，因为对于遮止分别念是不虚妄的，所以是真实的。在非造作的胜义谛中，是不可数的。空性、慈悲、菩提心生起不存在，指的是修持空性，以及从空性中对三界众生生起慈悲心，生起两种菩提心，这些都是世俗谛。在非造作的胜义谛中，生起等也是不存在的。无影像，禅定离思，指的是影像，如影像坛城等，以及所说的禅定坛城等，这些都是世俗谛。在非造作的胜义谛中，没有能思和所思，所以说禅定离思。无咒语和手印，也无以慈悲调伏，指的是各自的咒语所显示的业，以及诸神的各自手印，手印所显示的业，以及三界众生各自的调伏程度，这些都是世俗谛。在非造作的实相中，也没有以慈悲调伏。无难调伏者，无猛烈的坛城，无心要的显示方式，无常续的禅定，无作为，超越一切律仪。指的是调伏那些难以调伏的邪见傲慢者，以及所说的猛烈坛城的差别，以及各自所说的猛烈心要，以及诸忿怒尊各自的姿态方法，以及常续的禅
English
As explained by the Great Perfection of Wisdom and others, where are the place, teacher, and retinue in the naturally unconditioned essence? Place, teacher, and teaching are all conventional truths, but they do not exist in the ultimate truth. Samadhi, syllables, hand gestures, completion, and the method of abiding cannot be enumerated in order. This refers to the three types of samadhi, the syllables that generate the deities, the hand gestures that arise from the syllables, the complete body on the hand gestures, and the methods of abiding on the seat after completion. Enumerating these in order is the conventional truth, because it is not false in reversing conceptualization, so it is true. In the uncreated ultimate truth, there is nothing to enumerate. There is no emptiness, compassion, or arising of bodhicitta. This refers to meditating on emptiness, and from that state, generating compassion for sentient beings in the three realms. The statement that two types of bodhicitta arise is the conventional truth. In the uncreated ultimate truth, there is no arising or anything else. There is no image, and samadhi is free from thought. This refers to images, such as the mandala of reflections, and the mandalas of samadhi that are spoken of. These are the conventional truth. In the uncreated ultimate truth, there is no object of thought or thinker, so it is said that samadhi is free from thought. There are no mantras or mudras, and no taming with compassion. This refers to the actions indicated by the respective mantras, the respective mudras of the deities, the actions indicated by the mudras, and the extent to which sentient beings in the three realms are tamed. These are the conventional truth. In the nature of uncreated reality, there is no taming with compassion. There are no unruly beings to be tamed, no fierce mandalas, no way to show the essence, no continuous samadhi, no action, and transcendence of all vows. This refers to taming those who are difficult to tame, who have wrong views and arrogance, and the distinctions of fierce mandalas that are spoken of, and the fierce essences that are spoken of separately, and the methods of posture of the various wrathful deities, and the continuous samad
Chinese
所说的执持次第是世俗谛。对于未造作的胜义谛来说，没有像前面所说的次第可做，并且超越一切誓言。前面所说的那些名相，都只是言语的假名而已，胜义中并不存在。那么，所说的坛城等等那么多，那有什么用呢？为了阐明那个，为了遣除错乱，仅仅在世俗中显示。《经》中是这么说的。那么，在世俗中显示的本尊坛城，不是应该舍弃吗？为了阐明那个，因此要很好地修习这个教法，一定要以理证悟胜义谛。《经》中是这么说的。仅仅在世俗中显示的本尊坛城，是为了让最初的瑜伽行者修习心。仅仅如幻显现的这个，要坚定不移，因此要很好地修习这个如幻的教法，修习之后，唯有胜义谛才应该以理证悟。之后，在未证悟的时候，本尊坛城等等一切，都作为胜义谛的方便来显示。在证悟胜义谛的时候，为了显示一切所说都是障碍，经中说：心所超越的法性，超越一切言语、文字和名相，也没有任何相似的比喻可以形容它。意思是说，首先对于如幻显现的本尊坛城，修习心，使心堪能，而堪能的心在胜义中也是无自性的。从无自性的心所超越的法性，无法用言语表达，无法用文字描述，也无法用名相说成是这样。超越一切名相的那个，相似的比喻是虚空，但虚空也无法形容它，无法形容，因为无法形容的缘故，在那个基础上所显示的次第，在证悟胜义谛的时候，一切都是障碍。所谓不执著于不可言说的智者，就是说，不执著于不可言说的智慧的人，不会执著于障碍、行为、清净等等，也不会执著于胜义和世俗。为什么呢？因为一切法在任何自性中也
English
The stated stages of grasping are the conventional truth. For the unfabricated ultimate truth, there is no such order to be done as mentioned above, and it transcends all vows. All the terms mentioned above are merely verbal designations; they do not exist in the ultimate sense. So, what is the purpose of all the mandalas and so on that are mentioned? To clarify that, to dispel confusion, it is only shown in the conventional sense. That's what the sutra says. Then, shouldn't this deity mandala, which is shown only in the conventional sense, be abandoned? To clarify that, therefore, this teaching should be well practiced, and the ultimate truth must be realized through reasoning. That's what the sutra says. This deity mandala, which is shown only in the conventional sense, is for the purpose of training the mind of the initial yogi. This mere illusion should be firmly established, therefore, this illusory teaching should be well practiced, and after practice, only the ultimate truth should be realized through reasoning. Then, in the state of non-realization, all the deity mandalas and so on are shown as a means to the ultimate truth. In the state of realizing the ultimate truth, to show that all that is said is an obscuration, it is said in the sutra: The nature of reality that transcends the mind, transcends all words, letters, and designations, and there is no similar example to describe it. It means that, first, for the deity mandala that appears as an illusion, train the mind, make the mind capable, and that capable mind is also without self-nature in the ultimate sense. The nature of reality that transcends the mind without self-nature cannot be expressed in words, cannot be described in letters, and cannot be said to be like this with designations. That which transcends all designations, the similar example is space, but space also cannot describe it, it cannot be described, because it cannot be described, the order shown on that basis, when realizing the ultimate truth, everything is an obscuration. The so-called wise person who does not cling to the inexpressible, means that the person who does not cling to the inexpressible wisdom will not cling to obscurations, actions, purification, etc., nor will they cling to the ultimate and conventional. Why? Because all phenomena in any self-nature also
Chinese
因为已经成就的缘故。那么，两种真理在谁的面前显现呢？两种真理只在有智慧的人面前显现。这是因为，众生的想法中只显现两种真理，即因和果。如来如此说，众眷属从内心深处对如来的教言感到欢喜，聚集在如来周围的所有眷属都以不造作的真如实义为念，安住于此，一言不发。然后，为了显示对结集者的灌顶，世尊秘密主等说道：结集者金刚意普贤的舌头上的莲花上，如来所化的种子字 吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)完全变化，化为一个业金刚交杵。业金刚完全变化后，融入舌头莲花中，被加持具有了结集意义的能力。灌顶，并在同一时刻被命名为金刚法，因此，被灌顶为金刚法，加持能够结集意义。如来宣说了下面将要出现的这些话语，称呼为大菩萨，从最初的现证菩提到最后经文的结尾，为了众生的利益，连一个字也没有说或表达。这是为什么呢？因为所有的问题和法都与说和表达无关。谁能理解这种与说和表达无关的意义呢？十方四时的诸佛都领悟了这种与说和表达无关的意义，从而现证菩提。因为以前已经成佛，所以现在和未来的有信瑜伽士们，为了能够轻易地理解和领悟这与表达无关的意义，我宣说了这部经。为了后来的瑜伽士的利益，我说了这些，称呼为大菩萨，并说了这些劝诫的话语。现在，结集者你也要为了未来瑜伽士的利益，结集我所说的这部经的意义，使后来的瑜伽士无法做到，使语法的文字显现且无法做到。我所说的这部经
English
It is because it has been accomplished. Then, to whom do the two truths appear? The two truths appear only to those with wisdom. This is because only two truths appear in the minds of sentient beings, namely cause and effect. As the Tathagata said, the assembly rejoiced from the depths of their hearts at the Tathagata's teachings, and all the assemblies gathered around the Tathagata remained silent, contemplating the unconditioned reality. Then, in order to show the empowerment of the compiler, the Bhagavan, Lord of Secrets, and others spoke: The compiler, Vajra Mind Samantabhadra, on the lotus on his tongue, the seed syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) emanated by the Tathagata, completely transformed, becoming a single Karma Vajra crossed vajra. After the Karma Vajra had completely transformed, it dissolved into the lotus of the tongue, and he was blessed with the power to compile the meaning. Empowered, and at that very moment named Vajra Dharma, therefore, empowered as Vajra Dharma, blessed to be able to compile the meaning. The Tathagata spoke these words that will appear below, calling him a great Bodhisattva, from the initial manifestation of complete enlightenment to the end of the text, not even a single word was spoken or expressed for the benefit of sentient beings. Why is that? Because all questions and dharmas are separate from speaking and expressing. Who will understand the meaning that is separate from speaking and expressing? The Buddhas of the ten directions and four times have understood the meaning that is separate from speaking and expressing, and have manifested complete enlightenment. Because they have already become Buddhas in the past, therefore, even now, for the sake of future faithful yogis who can easily understand and comprehend the meaning that is separate from expression, I have spoken this sutra. For the benefit of later yogis, I have spoken these words, calling him a great Bodhisattva, and spoke these words of exhortation. Now, compiler, you too, for the benefit of future yogis, compile the meaning of this sutra that I have spoken, make it impossible for later yogis to do, make the letters of the Dharma appear and be impossible to do. This sutra that I have spoken