English
There is no cessation if there is no cessation. Because there is no application of cessation in any nature that is not established and does not change meaning, the cessation of wrong views is naturally purified. The nature of all dharmas is the very state of the Victorious One because it is the nature of the all-encompassing wisdom mind luminosity known inside and out. Why is that? A dharma other than the Buddha himself is like a treasure-filled golden island. The Victorious One cannot find another object, because the essence is cut off as unsearchable. Therefore, from wherever in the vast and limitless, that is, from wherever in the endless realms of the world, one does not seek attainment, but is free from action. Why is that? Because realizing the nature of mind is enlightenment, it is because understanding the characteristics like explaining the dharma nature of mind itself is the great attainment. The three realms are inherently the essence, which means that the nature of this life, the next life, the bardo, desire, form, and formlessness, from the very beginning, is the essence of bodhichitta, and there is no delusion of wrong views, so there is no natural clinging, but the Great Perfection itself. The spontaneously accomplished realm of reality, which means that from the equal realm of reality established by qualities, there is no immediate effort, and it abides in the nature of the perfection of the two accumulations. All times and places are good, etc., which means that there is nothing that is not pervaded by the scope of wisdom before and after, because the aspect of being free from faults is without essence, so there is nothing that is not the entirety of secret mantra as it is. From the essence of bodhichitta itself, it means that becoming enlightened in the entirety of bodhichitta purifies the faults of the extremes, like a golden Sala tree. So, what is the cause of the arising of deluded sentient beings? Everything is Buddha, which means that there is nothing hidden in what is said, because it has not become an object, so it cannot be examined, it is co-emergent ignorance, like a sharp sword cannot cut itself. So, have these passed beyond the essence of bodhichitta? In the very thought, there is no thought, which means that the nature of such delusion and clinging appears but does not exist, like what is said is a sudden characteristic, so there is no staying, like an object made of gold, it is the essence of bodhichitta itself. The essence of everything
Chinese
关于菩提心。这些是所有显现事物的根本，伟大的法身。从一开始，佛陀的意念就是果的自性，因果二者无别。为什么呢？《金刚秘密心髓》中说，无需寻找，自然聚集，未经造作，不生不灭，不可分割，毁灭的自性，乃是大智慧的自性，微细而深奥，是圆满的果。对于它，无需寻求，没有可获得的名称。在原本无二的状态中，它本身就超越了言语。为什么呢？因为原本就是殊胜的果。这些话语说明，心髓菩提心不是由积聚而来，而是从一开始就以其自性存在，甚至连名字的痕迹都没有，因此没有可以被发现的法。密咒秘密心髓，这些话语说明，难以见到之真实，果的自性，是佛陀和众生的自性合一。因此，道路的教法，圆满的自性，也通过显现此名称的各种名称来象征其功德的一部分。那么，什么是圆满的自性呢？《总集秘密奇妙》中说，如二无别的菩提心所说，圆满不杂，完全具足，自性微细而深奥，是意义之最胜。那真实就是金刚三身的精华，也是秘密总集。如《后部续》所说：所谓秘密，是身语意三者。所谓总集，是聚集之意。秘密殊胜心髓，这些话语说明，极难衡量的是不可言说之最胜。因为它是所有法的生命，所以极不错误的意义是所有佛陀意念之核心，因此秘密心髓就是那确定的真实。从月亮秘密中生起，这些话语说明，自证智是清净无垢的，自性无遮蔽，难以思议。那不间断不混杂的自显现，解脱了戏论的边际，因此是无法找到边际的自性，所以是月亮秘密明点。与所有佛陀共同结合，这些话语说明，原本如是和清净续的佛陀圆满且自性无别，因此佛陀的色身圆满如
English
Regarding enlightenment. These are the root of all manifested things, the great Dharmakaya. From the very beginning, the Buddha's intention is the nature of the fruit, and there is no difference between cause and effect. Why is that? In the Vajra Secret Essence, it says, "Without searching, naturally gathered, uncreated, without birth or death, indivisible, the nature of destruction, is the nature of great wisdom, subtle and profound, it is the perfect fruit. For it, there is no need to seek, there is no name to be obtained. In the original non-dual state, it itself transcends words." Why is that? Because it is originally the supreme fruit. These words explain that the heart essence, Bodhicitta, is not made by accumulation, but exists in its own nature from the beginning, and even the trace of a name is absent, so there is no Dharma to be found. Secret Mantra Secret Essence, these words explain that the truth that is difficult to see, the nature of the fruit, is the nature of the Buddha and sentient beings united. Therefore, the teachings of the path, the perfect nature, also symbolize a part of its merits through the appearance of various names of this name. So, what is the perfect nature? In the Compendium of Secrets, it says, "As the non-dual Bodhicitta is said, the perfect is unmixed, completely complete, the nature is subtle and profound, it is the most supreme of meanings. That truth is the essence of the Vajra Three Bodies, and it is also the Secret Compendium." As the Later Tantra says: The so-called secret is the three of body, speech, and mind. The so-called compendium means gathering. Secret Supreme Essence, these words explain that what is extremely difficult to measure is the most supreme of the unspeakable. Because it is the life of all dharmas, the meaning that is extremely unerring is the core of the intention of all Buddhas, so the secret essence is that definite truth. Arising from the secret of the moon, these words explain that self-awareness is pure and without defilement, the nature is un obscured, and it is difficult to think about. That uninterrupted and unmixed self-manifestation, liberating the boundaries of elaboration, is therefore the nature of not being able to find boundaries, so it is the secret bindu of the moon. Combining with all Buddhas, these words explain that the original suchness and the Buddha of the pure lineage are perfect and of indivisible nature, so the form body of the Buddha is perfect like
Chinese
因为见地不混杂且圆满，无一和多，故为佛陀合修。所谓“显有如幻之智慧中”，是指外器内情如幻显现而无实，于大智慧之体性中任运成就，无有来去，幻化为无量之法。因生起即无分别，故为幻化网。所谓“化身方便之网中”，是指自明觉显现任何事物皆为大方便，不舍弃其有无等，于彼性中成办之故，是为方便之索。所谓“离作解脱随顺行”，是指任运成就故远离作为勤作，以及体性法界与智慧远离束缚，且对具有贪嗔者，显现随顺行之故，是为三续，即生起圆满三续。如成熟之例中说：于自性中不观察能作所作，以身手印相和无相之瑜伽二者显现，以相合之分而行持，是为瑜伽。注释：从合修方便事业中生起续。是指自然不动的寂静三摩地中入定之故，以及见行之方便和显现为事业之故，是为三续，即瑜伽，近事和作事。如成熟之例中说：三门安立于地之方便，以事业为主之体性亦显现，故为作事。就差别而言，前后二词皆可连于作事。注释：殊胜之见和安住寂静。是指世俗如幻和胜义之体性二者无有阻碍而显现，以及于彼性如是安住，无有沉掉等不动摇，且远离四边和八戏论，胜义谛无生即从中观之边际中决定生起之宗派，亦于彼中显现。所谓“部类宝藏圣教言”，是指三藏和圣者之三宝藏中，安住着经咒之无量教言之体性。彼等圆满了意义，且以能代表部分整体之教言，以及文字亦加持显现后，以现量和比量，次第和顿悟，现量和表相，以及传承，而作了决断。总而言之，此能使一切所诠成为珍宝。
English
Because the view is unmixed and complete, without one or many, it is the union of Buddhas. "From the wisdom of illusory existence," means that the outer world and inner beings appear like illusions but are without substance. In the essence of great wisdom, they are spontaneously accomplished, without coming or going, and manifest as countless dharmas. Because arising itself is without distinction, it is the net of illusion. "From the net of emanation's means," means that whatever appears to one's own awareness is a great means. Without abandoning its existence or non-existence, it is accomplished in that very nature; therefore, it is the noose of means. "Actionless liberation, concordant conduct," means that because it is spontaneously accomplished, it is free from action and effort, and because the essence of space and wisdom is free from bondage, and because conduct appears concordant to those with attachment and aversion, it is the three tantras, namely, the three tantras of generation and completion. In the example of maturation, it says: "Without observing the agent and the object in the nature of reality, the two yogas of form, mudra, with signs and without signs, arise, and practicing in accordance with the compatible aspect is yoga." Commentary: The tantra arises from the practice of union and means. It means that because one enters into the naturally unmoving, peaceful samadhi, and because of the means of view and conduct, and because it manifests as action, there are three tantras: Yoga, Upaya, and Kriya. In the example of maturation, it says: "The means of establishing the three doors on the ground, and the essence of prioritizing action also manifests, therefore it is Kriya." In terms of distinction, both the preceding and following words can be connected to Kriya. Commentary: Superior seeing and abiding in peace. It means that the conventional illusion and the ultimate essence both arise without obstruction, and abiding in that nature as it is, without sinking or rising, without wavering, and being free from the four extremes and eight elaborations, the ultimate unborn, which is the school that definitely arises from the edge of the Middle Way, also arises there. "The collections and treasures of the sacred teachings," means that within the three pitakas and the three treasures of the sacred ones, the essence of countless teachings of sutra and mantra abides. They complete the meaning, and through the teachings that represent a part of the whole, and through the letters that are also blessed and manifest, through direct perception and inference, gradually and suddenly, direct perception and symbols, and through lineage, a decision is made. In short, this makes all that is to be expressed worthy of treasure.
Chinese
所有这些的本质都是菩提心。因此，“所化众生的境界有多少”等，是为了所化众生上中下等不同的想法，与各自根器相应的教法有多少法门。像这样自然成就，所以能够显现。因此，像这样的续部，无论如何显现，本质上都是唯一的导师的加持显现。这广大奇妙的法，是口耳传承殊胜者。这些是说，具有七种伟大的续部，为了让所化众生理解其意义和词句的特殊性，将所有意趣汇集于法之镜中，这是宣说显密教法之精华，是菩提心如实显现的文字，没有丝毫增减。被称为殊胜的理由是什么呢？“如实之真如”等，是说菩提心的本质，是此续部产生所有教法的根本原因，因为具有作为一切教法之源的伟大之处。这深奥汇集的理由是，“深奥汇集的理由是”，意思是说，在此难以衡量意义和词句深度的汇集续部中，通过证悟此续部，能够圆满成就诸佛，因此是所有善逝之母。“示现种种形象”等，是说不阻碍诸佛的身和功德的显现，因此是毗卢遮那佛。本体是远离对治的，心中没有动摇，因此是金刚萨埵。诸佛的语音声名远扬，清晰显现，因此是无量光佛。名称、妙相和成就等功德的来源，如其所是地显现，因此是宝生佛。所化众生的利益无需寻求即可圆满，因此是不空成就佛或降伏魔众。自生智慧之业和本体是金刚，是所有智慧的根本，从那根本中，显现出五种智慧的加持，因为自生和六者的缘故，种姓也随之相应，因此，诸佛之母在成熟的比喻中也显现为对境。不可思议，无法测量的，无量八万四千法门等，总而言之，以调伏烦恼的力量，示现了八万四千。