English
Oh! Regarding such meaning, even the "Total Collection" itself, this treatise does not use it as an object of awareness for speculation. Why is that? Because: All dharmas are the appearance of self-born, self-aware wisdom, That itself is primordially unborn and uncreated, The imputation of cause and effect is entirely unfounded. Thus, whatever is aware is the completion of the two accumulations. As it says, all the dharmas appear as the essence of self-born wisdom, self-aware awareness, and that itself is primordially unborn and uncreated. That which is without cause and condition, its essence is also fundamentally unborn, and it cannot be grasped in this way, therefore, the very nature of reality is awareness-wisdom, that itself is the nature of reality, because it is inseparable, it is not an object. Therefore, there is no later appearance of the result by striving for the cause now. Thus, realizing the meaning of inseparability, the two accumulations are completed, and the accomplishment of the two kinds of results is real. Then, is it that any arising and feeling do not need to be adjusted? Because: In meaning, the fault of mental fabrication in meditative equipoise, Is contrary to that and will not meet with it. As it says, with the nature of mind, deliberately clinging to the meaning, the fault of arising and feeling that arises from mental fabrication is that it still has not separated from the appearance of duality, therefore it contradicts this treatise of the Great Vehicle of Secret Mantra, and with that kind of thought, one will not meet with the meaning in realization. Then, what is the truth of the meaning that is not mistaken? Because: In that, abandoning the pervasive determination, Is not contrary to that, that itself is determination, At the time of self-awareness, there is no duality in that. As it says, for the meaning of non-duality, with awareness-determined wisdom, having confidence, spreading widely in that itself, the abandonment of clinging and fabrication is non-existent, it is not contrary to the meaning, and there is no inconsistency, there that itself is determination. The remaining verses are, when the appearance of true realization is clear, no dualistic dharma is clung to. That itself is attainment, that itself completely becomes essence, because all the dharmas of cause and effect are gathered, naturally accomplished. Therefore, the heart essence itself is the natural accomplishment of cause and effect. As it says. At that time, the ultimate truth's warmth is complete. Appearance and non-appearance, permanence and annihilation, etc., with the determination of warmth, revealing the depth of meaning, here the doubts about different aspects are cut off. As it says, at the time when awareness is clear in non-duality, the ultimate truth itself is the peak of warmth, there is no need to cultivate it, it is complete. What is that?
Chinese
如果这样，最终通过考察，无论显现与否，都能确信一切都处于清净状态，从而获得把握，通过体验暖相，确信意义的深奥之处，从而做出决断。对于经典，要确信其与各种不同观点相符，从而消除疑惑。在这里，要通过确信来获得把握，因为具有确信的巨大暖相。那么，修习这样的功德是什么呢？正如所想的那样：谁能比得上对它深信不疑、心意坚定的那个人呢？谁能通过与任何事物联系起来观察而做出决断，从而把握要点呢？对于卑劣之身而言，拥有至高无上的地位，因为他是自在之王。因此，要恭敬地向他顶礼膜拜。也就是说，谁对那唯一的真如深信不疑，心意习惯且坚定，并且通过与词句和意义联系起来观察而做出决断，从而领悟要点，那么，对于处于轮回中的卑劣之身而言，拥有安乐逝者至高无上的地位和意境的人，就是胜者自在之王。因此，即使是天龙八部也会以身语意三门恭敬地向他顶礼。不带欺骗地以五种盛大的供品，像对待帝释天的头顶上的如意宝珠一样看待他。如果见到像这样不带欺骗的瑜伽士，我们也要以不带欺骗的心意，恭敬地献上五种妙欲的盛大供品，并且像对待帝释天头顶上的珍宝一样看待他。为了强调口诀的要点：从一切汇集的意境，这三个词语，以确信无疑的信念作为把握。如果对三个词语的意义获得确信和证悟，那么，确信的意义就只是自明自知。也就是说，一切乘的意义和诸佛的意境，原本就汇集的无误意境，就是那三个非同寻常的词语：智慧、建议和方法。要通过消除疑惑，以确信无疑的信念作为把握。通过努力获得把握，并通过修习而证悟时，确信的意义并非其他，而只是自明自知，要确信地把握心的本性，除此之外别无他物。秘密的主宰者这样说道，朗卡的主人等卑劣之身的菩萨们。也就是说，正如导师所说，眷属们领悟了根本的重大意义。一切法的根本，无论显现什么，都是清净的。
English
If so, ultimately, through investigation, whether appearing or not, one can be confident that everything is in a state of purity, thereby gaining certainty. Through the warmth of experience, one is certain of the profoundness of the meaning, thereby making a decision. Regarding the scriptures, one should be certain that they are in accordance with various different viewpoints, thereby eliminating doubts. Here, one should gain certainty through conviction, because one possesses the great warmth of conviction. So, what is the merit of practicing like this? Just as one thinks: Who can compare to the one who has unwavering faith in it and whose mind is steadfast? Who can make a decision by observing in connection with anything, thereby grasping the key points? For a lowly body, one possesses the supreme status, because one is the Lord of Power. Therefore, one should respectfully prostrate to him. That is to say, whoever has unwavering faith in that one suchness, whose mind is accustomed and steadfast, and who makes a decision by observing in connection with words and meanings, thereby comprehending the key points, then, for a lowly body in samsara, the one who possesses the supreme status and intention of the Sugata is the Victorious Lord of Power. Therefore, even the eight classes of gods and demons will respectfully prostrate to him with their three doors. Without deception, with five great offerings, one should look upon him as the wish-fulfilling jewel on the crown of Indra. If we see such a supreme yogi without deception, we should also, with a mind free from deception, respectfully offer the five great offerings of desirable objects, and regard him as the jewel on the crown of Indra. In order to emphasize the key points of the instructions: From the intention gathered from all, these three words, with unwavering faith, take as certainty. If one gains certainty and realization of the meaning of the three words, then the meaning of certainty is only self-awareness. That is to say, the meaning of all vehicles and the intention of all Buddhas, the unerring intention that has been gathered from the beginning, are those three extraordinary words: intelligence, advice, and method. One should take certainty with unwavering faith by eliminating doubts. When one gains certainty through effort and realizes it through practice, the meaning of certainty is not something else, but only self-awareness. One should certainly grasp the unadulterated nature of the mind, and there is nothing beyond that. The Lord of Secrets said this, as did the masters of Lanka and other bodhisattvas of lowly bodies. That is to say, as the teacher said, the retinue comprehended the fundamental and important meaning. The root of all dharmas, whatever appears, is pure.
Chinese
名为“显示行境”之品。此为于证悟大菩提心之义之殊胜境中，显示密咒之品名。第五十六品为释。第九卷中。第四十品之十种名相后，为广释之故。复次，于楞伽之主等劣身之菩萨摩诃萨众。此乃于显示显现行境之后，眷属所请问之十种名相之首，如其言辞，即十种引导之易见，以譬喻解说，极为众多。乃不了义与了义二者。秘密主所言。等语，乃导师呼唤后所说之答复。于一问中，答复三问，即不离彼性实义，以及如是之基，与所说四种自性，次第而说。其中，为显示最后四答之首，诸友伴，密咒之自性是这样，以如虚空之自性。等语。于三个开端中，乃于加持生起处之开端方面，而呼唤为友伴。之后，为近示自性，如虚空无分别，密咒彼性亦无分别，于彼性中，所分别者乃为分别，以无彼故，乃无分别。如于大地上，生出一切草木等，乃一切因与果之法之生处。如火焚烧物，乃清净一切边际事物。如风分别清浊，取与执之尘垢乃遮障内断。遣除乃不住，为分离之故，乃大智慧风之自性。以是大智慧之水，与生出之水作用相同，故聚集彼性无生。如药一般，从无始以来，一次性地去除轮回之分别之疾病。如滋养之食物一般，谁是具有真正禅定者，即成为佛菩萨持明者之食粮，如意饮用。如利剑一般，从根斩断难以解脱之痛苦之海。
English
The chapter is called "Showing the Realm of Conduct." This is the name of the chapter that reveals the secret mantra in the supreme realm of understanding the meaning of the great Bodhicitta. The fifty-sixth chapter is the commentary. It is inserted in the ninth fascicle. After the ten categories of the fortieth chapter, it is for the sake of explaining it in detail. Then, the Bodhisattvas and Mahasattvas of inferior bodies, such as the lord of Lanka. This is immediately after showing the realm of appearance, the first of the ten categories asked by the retinue, as the words are, the ten guides are easy to see, and the explanation with examples is very numerous. Both provisional and definitive meanings. What the Lord of Secrets said. And so on, the teacher called and gave the answer. In answer to one question, three questions are answered, that is, it does not deviate from the meaning of the essence of that very nature, and the basis as it is, and the four kinds of nature are said in order. Among them, in order to show the first of the last four answers, friends, the nature of the secret mantra is like this, with the nature of the sky. And so on. Among the three beginnings, it is called a friend in terms of the beginning of the source of blessings. Then, to show the nature closely, like the sky without conceptualization, the secret mantra itself is also without conceptualization, and in that very nature, what is conceptualized is conceptualization, because there is no such thing, it is non-conceptualization. Just as all plants and trees are born on the earth, it is the source of all causes and effects. Just as fire burns things, it purifies all marginal things. Just as the wind separates the pure from the impure, the dust of grasping and holding is the inner cut of obscuration. Elimination is non-abiding, for the sake of separation, it is the nature of the great wind of wisdom. Because it is the water of great wisdom, it has the same function as the water that arises, so it gathers that very unborn nature. Like medicine, it removes the disease of the distinctions of samsara from the beginning in one go. Like nourishing food, whoever has perfect samadhi becomes the food of Buddhas, Bodhisattvas, and Vidyadharas, and drinks as desired. Like a sharp weapon, it cuts off the sea of suffering that is difficult to escape from the root.
Chinese
哦！更不用说刚刚证悟后的习惯了。像太阳一样，无明和二边都清净显现。像须弥山一样，因为对轮回的恐惧而不会被邪见所动摇，远离增减。像大海一样，不从无生之时寻找四种生，慈悲的法都从加持中产生。通过领悟秘密的意义，用无生的味道涂抹，五毒也像甘露的味道和点金术一样，不舍弃执着的垢染之毒，而在大平等中成佛。因此，具有十二种自性，以及通过总摄的意义所具有的无量自性。因为没有不是象征着秘密真言之门。一切都从离分别中产生，不造作，不矫饰，如是之性。意思是说，自性秘密真言就像珍宝一样，不分别任何事物，一切功德都从中产生显现。道路没有分开，没有造作，没有消除，没有矫饰，本来就没有做作的自性，就是那个如是之性，从中加持自然显现。朋友们，那些是。这些是，金刚手菩萨对许多佛陀听闻后在此宣说的，显示了第一自性的体性。朋友们，那里的见解的自性是什么呢？就像这样：不错误，不变异，确定无疑，不执着，不分别，不羞愧。因此，圣者近距离地显示了见解的自性，即诸法之义，那个如是之性，不错误，没有变异，意义确定无疑，断定的智慧，远离执着的分别，远离了过失、遮蔽、堕落的羞愧的见解。那样的状态是怎样的呢？例如虚空的自性。这些词语就像声音一样，是比喻。如是性的虚空。这些是意义，无论产生什么分别的因，法性虚空都没有阻碍，没有产生感觉的因，所以是法性的意义，具有智慧和禅定的瑜伽士应该知道。各个乘的见解显现的方式是什么呢？如实不造作，如是等等。因为秘密真言自然成就，所以在法界中，以不同的对境，有些人证悟，有些人不证悟的智慧的差别，就像梯子一样。