English
Wisdom, namely the six perfections, the four meditations of the form realm, the four immeasurables, and the four formless absorptions. These are the root, the afflictions of the two realms that are without root, as well as the three liberations, eight liberations, ten powers, four fearlessnesses, four immeasurables, five hundred dharani gates, a million samadhi gates, the eighteen unshared qualities of a Buddha, the six great superknowledges, and the common and individual characteristics of all the dharmas, combined, have mostly been shown on the path. Of the fruit, the omniscient wisdom that is without arising or ceasing. And so on, all of these are omniscient wisdom, the expanse, the nirmanakaya, the sambhogakaya, and the dharmakaya. All the qualities of the Victorious Ones, and the self and common nature of the six have been explained. From the miraculous display of speaking all dharmas, and so on, here the unadulterated completeness is revealed as the meaning of liberation from the two extremes. Becoming the realm of the Victorious Ones and their heirs, this is the meaning of the Great Vajrayana, the meaning of the vehicle and the Victorious Ones being inseparable. Therefore, the conduct in this is also attained by the means of non-action, without deliberate effort. If one does not possess Vajra Yoga, and so on, these are the faults of not understanding this meaning. Therefore, through great yoga, and so on, according to the practitioners of this system, explaining the meaning of the four miraculous displays, and the teaching should not be transgressed, because the view is unmixed and completely perfect, and one does not regard others as straying. Having spoken thus, the field of conduct is purified, becoming the assurance of meaning. The chapter on the miraculous display of speaking all, that is, the eighteenth chapter, has been explained. Lord of Lanka, what is the miraculous display that is taught in accordance? And so on, explaining in accordance, in order to secretly explain the immutable Suchness, therefore closely showing that, all that exists is completely as it is. And so on, the words spoken, in the unadulterated self-awareness, naturally arise without being sought, and are shown as indivisible. Closely showing its manner is, Suchness is unmoving like the sky, however much the moving dust, that much is the speech. And so on, the nature of Suchness is one's own mind.
Chinese
在意的虚空中，无论显现何种器情事物，都无自性，从离于造作执着的无动摇智慧，深不可测的伟大之中，以其他的名相，以自性的理证成熟为例，名称成就而不改变形态地显示，这本身就圆满具足如意宝。那么，下劣者和勇士们！等等，趋向自性坛城是处所的基础。在它的状态中，声闻缘觉等由于补特伽罗传承不同，没有领悟秘密意义的机缘，因此看不到密咒。密咒中没有佛、有情道路的种种名相，因为是菩提心之状态本身。从获得决定的意趣体验之后，这些对于本来就无可证悟之义一无所得，以智慧获得把握之后，为了利益他人，密咒心之坛城光明，未曾混淆、未曾造作、未曾错谬，深不可测之义，以身和五种智慧等等的奇妙圆满之力，自然安住于菩提心之故。导师和眷属显现不分离本身，由自己所赐予之义，以隐秘语清楚地显示之语，由秘密者所赐予。对于所承诺的解释方式有何想法呢？唉玛吙，稀有奇妙之法！圆满佛陀一切之秘密！所说的不生与生二者无别的体性，是极为奇妙的唉玛吙，稀有奇妙，这无二之奇妙法是自然圆满，因此胜于其他乘，不是一切众生的行境，而且一切胜者二资粮之主们的心意秘密，是极难思议且体性难以把握的。解释时也应结合各自的意义，并随顺地解释。本体是什么呢？从无生中生一切，即使已生亦无生。菩提心之本体是，本来在任何地方都不显现的无生之中，无生本身是一切生之根源，即使已生，也显现和发生任何事物，也没有任何阻碍。仅此而已，本体即是所有一切，因此，不执着于此如无生，解脱边就是密咒本身。因此，解释的
English
In the sky of mind, whatever appears as vessel and essence, without essence, from the unwavering wisdom free from creation and grasping, from the great unfathomable, with other terms, as an example matured by the logic of self-nature, the very showing of the name accomplished without changing form is completely perfect like a wish-fulfilling jewel. Then, the inferior and the heroes! Etc., approaching the mandala of self-nature is the basis of the place. In its state, the hearers and self-realizers, etc., because the individuals have different lineages, there is no opportunity to realize the secret meaning, so they do not see the secret mantra. In the secret mantra, there are no separate terms for the path of Buddhas and sentient beings, because it is the very state of the heart of enlightenment. Having found the experience of the definitive intention, those who have not found anything in the meaning that is also to be realized, having found confidence with wisdom, for the benefit of others, the clear light of the mandala of the secret mantra mind, unadulterated, uncreated, unerring, the meaning of unfathomable depth, with the power of the wonderful perfection of the five bodies and wisdoms, etc., is naturally equal to the heart of enlightenment. The teacher and the retinue appearing inseparable themselves, the meaning bestowed by themselves, the words clearly showing the secret words, are bestowed by the secret one. What do you think of the promised interpretation method? Emaho, wonderful and amazing Dharma! The secret of all perfect Buddhas! The nature of non-duality of the born and unborn, is extremely wonderful Emaho, wonderful and amazing, this non-dual amazing Dharma is naturally perfect, therefore it is superior to other vehicles, it is not the realm of practice of all beings, and the secret of the minds of all the victorious ones, the lords of the two accumulations, is extremely inconceivable and the nature is difficult to grasp. Even when explaining, it should be combined with the meaning of each occasion and explained accordingly. What is the essence? From the unborn, all are born, even if born, there is no birth. The essence of the mind of enlightenment is, originally in any place, from the unborn that does not appear, the unborn itself is the source of all births, even if born, it appears and arises in everything, and there is no obstacle. That's all, the essence itself is all forms, therefore, not clinging to this as unborn, liberation from extremes is the secret mantra itself. Therefore, the explaining of
Chinese
三十七个“哦”字，以及两个下部密咒的含义，有时会解释一半。“无止息的一切都止息”，这些是说，原本如是的状态，没有刹那，是脱离生死的本性，自然圆满，是次第的基础，如同来源。对于执着的心来说，也显现为止息的法。但仅此而已，本体什么也没有抓住，因此止息的显现并没有成立，就像虚空的兔子一样。“无所缘而缘一切”，这是说，精华菩提脱离了对境。执着的第二种，是安住的处所和行进，显现为执取对境。在缘的显现时，本体、行为和对境没有分别，因此自然脱离了造作和执取。“不住而住一切”，这是说，语，即是那样的显现，殊胜的是，没有成立所依和能依的本体。如同来源的含义是随顺的，也可以用于讲解。对于执着来说，似乎是存在的。但在那个时候，本体不是这样的。那就像孔雀的羽毛尖端。“无去来而有去来”，这些是说，密咒的本体是圆润而光滑的，因此没有彼此上下。对于具有分别念的人来说，显现为去来。但在那时，去来没有止息，没有去来。“无造作无矫饰无作为”，这些是说，原本如是的自性心，即是佛陀，原本没有动摇，显现什么，存在什么，最终也没有舍弃脱离，因此原本没有污垢和尘埃。“无自性的自性中”，这些是说，分别的自性，原本自然脱离的本体中，痛苦从根本上清净的本体中安住。“无根基的心性是”，这些是说，自明智远离了生起和所依，因此不会阻碍圆润，如所思般显现。“非空非不空”，这些是说，那样的真实，即使安立了果，也无法找到本体，因此脱离了边，中观的名称也脱离了安立的基础。“如果确定地观察，就是常”，这些是说，大智慧不会在相续中产生，因此如果对那个意义进行观察，本体不会改变。因为没有能够压倒和摧毁它的。
English
The thirty-seven "O" syllables, and the meaning of the two lower secret mantras, are sometimes explained in half. "All that is without cessation ceases," these are saying that the original as-it-is state, without a moment, is the nature of liberation from birth and death, naturally complete, is the basis of the sequence, like a source. For the clinging mind, it also appears as a dharma of cessation. But only that, the essence is not grasped at all, so the appearance of cessation is not established, like a rabbit in the sky. "From no object, all objects are perceived," this is saying that the essence of bodhi is separated from the object. The second clinging is the place of abiding and going, appearing as grasping the object. At the moment of the appearance of the object, the essence, behavior, and object are not separate, so naturally free from fabrication and grasping. "Not abiding, yet abiding in all," this is saying that speech, which is that very appearance, the sublime, is that the essence of the support and the supported is not established. The meaning like a source is in accordance, and can also be applied to explanation. For clinging, it seems to exist. But at that time, the essence is not like this. That is like the tip of a peacock's feather. "Without going and coming, there is going and coming," these are saying that the essence of the secret mantra is round and smooth, so there is no up and down to each other. For those with discriminating thoughts, it appears as going and coming. But at that time, going and coming does not cease, there is no going and coming. "Unfabricated, unadulterated, without action," these are saying that the original as-it-is mind, which is the Buddha, originally unmoved, whatever appears, whatever exists, ultimately does not abandon separation, so originally without defilement and dust. "In the nature of no nature," these are saying that the nature of discrimination, in the essence of original natural separation, the essence of suffering purified from the root abides. "The mind of no foundation is," these are saying that self-awareness is separated from arising and support, so it does not hinder roundness, appearing as thought. "Not empty, not non-empty," these are saying that suchness, even if the result is established, cannot find the essence, so it is free from the edge, and the name of the Middle Way is also free from the basis of establishment. "If examined with certainty, it is permanence," these are saying that great wisdom does not arise in the continuum, so if that meaning is examined, the essence does not change. Because there is no one who can overwhelm and destroy it.
Chinese
没有断灭就没有断灭。因为在任何未成立不改变意义的自性之处，都没有施加断灭，所以邪见的断灭自然清净。一切法的自性，是指内外周知的，整体智慧心光明自性的缘故，就是胜者的果位。那为什么呢？佛陀之外的其他法，譬如如同珍宝金洲。胜者也找不到其他的事物，因为自性无法寻找而被切断。因此，从无边无际的任何地方，即从没有边际的世界中，也不寻求果位，而是无所作为。那为什么呢？因为证悟自心即成佛，是指像阐述心之法性一样的体性，理解本身就是伟大的果位。三有本来就是精华，是指此世、来世、中阴以及欲望、色界和无色界的自性，从最初就是菩提心的精华，没有错乱的邪见，自然不执著，而是大圆满本身。自性任运成就的法界，是指从平等法界以功德安立，立即无需勤作，安住于二资粮圆满的自性中。一切时处皆善妙，等等，是指前后智慧的范围没有不遍及的，因为无自性而远离过失的相状，所以没有不整体密咒如其所有的。从精华菩提心本身，是指在整体菩提心中成佛，而清净了边际的过失，如同黄金萨拉树一样。那么，错乱的有情产生的原因是什么呢？一切都是佛，是指所说的任何地方都没有隐藏，因为没有成为对境，所以无法观察，是俱生无明，譬如利剑无法斩断自己一样。那么，这些已经超越了菩提心了吗？在念头本身中没有念头，是指如此错乱和执着的自性，显现而没有，如同所说的是突如其来的体性，所以没有停留，譬如用黄金制造的物品一样，就是菩提心的精华本身。一切的精华