English
The appearance of things, the mandala of the perfect mind, in the nature of clear light, if it is said that there are differences of merit and demerit in the realization of omniscience, then from the very beginning it is completely absent, this is the Bodhicitta. Therefore, in this meaning of the Great Vehicle, the view of the Sutras and Tantras, the completion of the two accumulations and the spontaneous accomplishment of cause and effect, on the ground, the reason for cutting off doubts and making a decision, the meaning of the Great Perfection Vehicle, which is complete and unsurpassed, is the confidence, because it is recitation. The two great accumulations are completed, cutting off all doubts, and reciting in the unsurpassed Great Perfection. Thus it is said. Therefore, it has a difference greater than the Vehicle of cause and effect. Therefore, dividing the edge and the center is a fine part, because there is no edge and center, the nature is all one, for the sake of the special meaning, it is said that all are gathered. Thus, the view of the unsurpassed secret mantra, with the meaning of no abandonment, is seen in this way. If there is someone who does not distinguish, divides the edge and the center, removes the edge and does not observe the center, it is very difficult to observe the fine part, if they want to settle their mind on this, then it is wrong. However, all of them are also liberated from the terminology of the Great Vehicle Sutra Madhyamaka, in the absence of edge and center, the nature is all one, that is, gathered, just like the liter, the bushel, and the handful are the same, in order to realize the great and special meaning of the secret mantra, therefore, the Tantra of all the intentions is spoken. To be desired as a cause, etc., in the internal and external objects, etc., to abide in the appearance of joy, and whatever is practiced, all dharmas are integrated into the mind. Likewise, the followers of the causal vehicle, etc., with the meaning of collecting things, the outer yogis, in the outer vessel and essence things, etc., purify the Dharma nature with the joy of the conventional unexamined, the appearance and the appearance are inseparable, whatever is practiced, all dharmas are white, and abide in the faith of taming beings with pure conduct, the noble Hearers, if they examine things, they cannot be examined, if they do not examine, they only see what is pleasing, and the Consciousness-only and Yoga Madhyamaka, whatever is practiced, the Alaya consciousness of internal and external things, with the confused appearance of the grasper and the grasped, like a person with dizziness sees things, all dharmas appear confused in the perfect mind.
Chinese
认为一个也不遗漏地在其他地方没有，以及大中观派认为，世俗谛中，依赖于缘起仅仅是幻象，胜义谛中，也是以远离二边的状态，明了法性不生，依赖于各自的宗派，努力获得果实，因此说有因果先后，以及执持田地的那些人。如果如实证悟了无上瑜伽的意义，那么那些也不是应该抛弃的，因为一切都在咒语中合一，也没有任何分离。即使没有见到那些密咒，如果本质上对秘密的意义加以限制，并且认为在其他地方存在，那么如果以寂止来执持，就会有不显现密咒的巨大过失，因为这是一种疾病。说“二边自然消除”也是，因为以分别见来分割，所以完全不存在于其他地方。如果认为存在，那就是巨大的过失。这样说过。因此，即使各自的禅定显现不同，所调伏的行境也仅仅是错乱的显现。因此，作为密咒意义的圆满集合，各种乘的见解、禅定、三摩地，以及大乘的各种差别，无论显现出何种差异，都不要对最秘密的孩童咒语的伟大意义产生分别，因为各自所观察的行境，都是依赖的错乱显现。为什么呢？殊胜与低劣如幻象和阳焰，自性无生灭犹如虚空。在那里，一切汇聚，却无人得见。殊胜的大乘，与二者相比，见解高下有别的因乘大乘者们，以见解认为世俗谛仅仅是幻象，在境上执着于自性，并且认为胜义谛自性无生灭，如同虚空的时候，他们没有见到密咒一切汇聚，真谛二谛无别，因为自己的见解遮蔽了它。为什么呢？认为什么也不显现才是无过失，那是因为是错乱，所以无法胜任。经部师认为，胜义谛是不生、空无、不显现、未曾经历过的，这种远离边见的观点是殊胜且无过失的，但那是没有见到密咒的智慧错乱的境地，因此无法如实证悟因果无别的意义。见与不见
English
and thinking that nothing is missing in other places, and the Great Madhyamaka school thinks that in the conventional truth, dependent arising is merely an illusion, and in the ultimate truth, it is also in a state of being free from the two extremes, clearly the nature of reality is unborn, relying on their respective tenets, they strive to obtain the fruit, therefore they say that there is a before and after of cause and effect, and also those who hold the field. If one realizes the meaning of the Great Equality of Secret Mantra as it is, then those are also not to be abandoned, because everything is one in mantra, and there is no separation either. Even if those secret mantras are not seen, if the essence limits the secret meaning and thinks that it exists in another place, then if one holds it with quiescence, there will be a great fault of not revealing the secret mantra, because it is a disease. Saying "the two extremes are naturally eliminated" is also, because it is divided by separate views, so it does not exist at all in other places. If one thinks that it exists, that is a great fault. Thus it was said. Therefore, even though individual samadhis appear differently, the objects of taming are merely confused appearances. Therefore, as the complete collection of the meaning of secret mantra, the views, meditations, samadhis of various vehicles, and the various differences of the Great Vehicle, no matter what differences appear, do not separate the power from the great meaning of the most secret child mantra, because the appearances that are examined by their respective objects are dependent confused appearances. Why is that? Superior and inferior are like illusions and mirages, the nature of being without arising or ceasing is like the sky. There, everything gathers, but no one sees it. The superior Great Vehicle, compared to the two, the Great Vehicle of the cause vehicle whose views are inferior, with the view that the conventional truth is merely an illusion, clinging to the self-nature in the object, and thinking that the ultimate truth is without self-nature, without arising or ceasing, like the sky, they do not see the secret mantra gathering everything, the two truths are inseparable, because their own view obscures it. Why is that? Thinking that nothing appears is faultless, but that is because it is confusion, so it is not capable. The Sutra school thinks that the ultimate truth is unborn, empty, unmanifest, and unexperienced, this view that is free from extremes is superior and faultless, but that is the state of wisdom confused by not seeing the secret mantra, therefore it is not possible to truly realize the meaning of cause and effect being inseparable. Seeing and not seeing
Chinese
因此，在中观的胜义谛和世俗谛的场合，这些都汇集在心的法性显现而无自性之中。如是说：见与不见，显现而无自性。那么，什么是大乘密宗的两种方式呢？一切汇集秘密的甚深见行是：自生自证现量显现时，自生智慧即名为见。这是从普贤王如来所宣说的一切汇集，大乘密宗的见解和，行持的深度难以测量的意义是：自生之智慧，超越了二谛的言诠之义，在自证的现量中显现之时，自证本身在那大智慧中显现，而将那意义命名为见。如果见解是那样，那么三摩地如何呢？如是思量。如是见到殊胜见解之时，所有分别执着消散，超越所见之境，无作无显现，不寻不觅而安住。断除所缘之境，寻觅之途和执着。等等。如是，在如实通达所说见解之意义的时候，所有分别念和习气都在大智慧的虚空中自生消散，所缘的对境，色声等等，都超越了整体，即是解脱。对于那个意义，特意地没有什么要新做的，也没有什么显现的，因为安住于没有思辨和目标的状态。因为已经如实地到达了本来的状态，所以在名言上称为等持。那时，觉性如其本然地自显，法性不作为对境，也不执着于寻觅之途和三摩地的体性，没有执着和断除。什么是修正心的方法呢？如是禅修之时，无论生起什么分别念，见到色，听到声音等等的感受，那本身就是平等大乐的体性，所以无法舍弃，因为真正的道路本身就是从无边无际的边和中心解脱的广阔虚空。无论如何变化，总的来说，无论如何展现，都无法从核心意义上动摇，这就是无生。那个理由由如是性来阐明。对于那个意义，不要在普贤王如来那里进行思辨。说的是，无法舍弃分别念的那个理由，由未作修饰的如是性作为法性，因此由自性的理由而显明。
English
Therefore, in the case of the Madhyamaka's ultimate and conventional truths, these are all gathered in the nature of mind appearing without inherent existence. It is said: Seeing and not seeing, appearing without inherent existence. So, what are the two ways of the Great Vehicle's Secret Mantra? The profound view and conduct of the all-encompassing secret is: When self-born self-awareness manifestly appears, that self-born wisdom is called seeing. This is from Samantabhadra Buddha's teaching of the all-encompassing, the view of the Great Vehicle Secret Mantra, and the meaning of the practice's depth is difficult to fathom: When the self-born wisdom, the meaning beyond the terms of the two truths, dawns in the manifestness of self-awareness, self-awareness itself is clear in that great wisdom, and that meaning is named seeing. If the view is like that, then what about samadhi? Thinking like this. When such a noble view is seen, all conceptual clinging is dispelled, transcending the object of sight, without action, without appearance, not seeking, not searching, but abiding. Abandoning the object of focus, the path of seeking, and attachment. And so on. Thus, when the meaning of the explained view is understood as it is, all conceptual thoughts and habitual tendencies are self-liberated in the expanse of great wisdom, and the objects of focus, such as form and sound, are liberated, transcending the whole. For that meaning, there is nothing new to be done intentionally, nor does anything appear, because it abides without the effort of thought and focus. Because it has truly arrived at the natural state, it is nominally called equipoise. At that time, awareness naturally arises as it is, the nature of reality is not made an object, and there is no clinging to the path of seeking or the nature of samadhi, without attachment or abandonment. What is the method of correcting the mind? When meditating like that, whatever conceptual thoughts arise, whatever sensations of seeing forms, hearing sounds, and so on, arise, that itself is the nature of equal great bliss, so it cannot be abandoned, because the true path itself is the vast expanse liberated from limitless edges and centers. No matter how it changes, in general, no matter how it manifests, it does not waver from the essential meaning, and there is no cause for arising in what arises. That reason is clarified by suchness itself. For that meaning, do not speculate at Samantabhadra. It is said that the reason why conceptual thoughts cannot be abandoned is that suchness, which is unadorned, is the nature of reality, and therefore it is made clear by the reason of self-nature.
Chinese
哦！对于这样的意义，即使是“总集”本身，这部论典也不会将其作为觉性的对象来进行思辨。为什么呢？因为： 一切法皆为自生自明之智慧显现， 彼者本初未生亦未成， 因与果之施设全然不成立。 如是所觉即是二资粮圆满。 如是说，所有的一切法都显现为自生智慧、自明觉性的体性，而那本身从一开始就没有产生也没有形成。没有因缘的那个本身，其体性也根本没有产生，并且不能被这样理解，因此，法界本身就是觉性智慧，那本身就是法界，因为与无二无别，所以不是对象。因此，现在努力于因，果在后来显现是不存在的。如是，觉悟无二无别的意义，二资粮圆满，两种果的成就就是真实的。 那么，是否任何生起和感受都不需要调整呢？因为： 于义上作意修饰之过患， 与彼相违且不相遇。 如是说，以心识的自性，在意义上特意执着，从作意中产生的生起和感受的过患，仍然没有脱离二元对立的显现，因此与密宗大乘的这部论典相违背，以那样的想法，对于证悟，也无法与意义相遇。 那么，不错误的意义的真实是什么呢？因为： 于彼舍弃决定之遍布， 与彼不违彼即决定， 自明之时于彼无二元。 如是说，对于无二元的意义，以觉性决定之智慧，具有确信，在那本身中遍布广大，对于执着和修饰的舍弃就是没有，与意义不相违背，也没有不一致，在那里那本身就是决定。剩下的偈颂是，如实觉悟显现之时，任何二元的法都不执着。那本身就是获得，那本身完全成为精华，因为汇集了因和果的一切法，自然成就。因此，心髓本身就是因果自然成就。如是说。在那样的时刻，胜义谛的暖相圆满。显现与不显现，常与断等等，以暖相的决定，揭示意义的深层，在此断除了对不同方面的怀疑。如是说，在觉性于无二元中显现的那个时候，胜义谛本身就是暖相的顶峰，不需要再培养，就是圆满。那是什么呢？