Chinese
就像在短暂的时间里，我们似乎体验了各种各样的快乐和痛苦，但醒来后，这两种感觉都消失了一样。密宗的行为也是如此，即使从大空性的状态中进行各种好坏行为，那些从无明的睡眠中醒来，拥有不执着于行为的智慧的人，也不会执着于所做行为的本质。正如“声音和影像出现的自性”等例子，比如山谷的本质，在某个地方，由于人的声音撞击山壁，就会出现回声，但回声本身没有任何本质，声音的出现也无法被确定。同样，密宗的念诵之声，为了成就某种秘密的加持，而反复念诵的声音，实际上是从身、语、意三门皆非任何法性的状态中产生的，念诵的声音似乎什么也不是。就像从无特征的根源中，根据我们的想法，附加和执着于所看到的事物一样，虽然显现出各种各样的声音，但实际上无法指出它的本质。正如“此处如眼翳的自性”等例子，比如眼翳，对于患有眼疾或视力模糊的人来说，会看到不存在的物体。这是因为眼睛的错觉，存在于对境、感官、所依和内部的四种原因，仅仅是看到事物的表象而已。由于感官不是直接的量，所以眼翳没有任何本质。同样，密宗的见地，更不用说对恶分别念的各种戏论了，即使是关于善分别念的对境、法界和智慧等术语的戏论也完全脱离，从自性空性中，显现出各种各样的神变和现象，但由于无法确定它们的特征，所以无论显现什么，都仅仅是自明自知的神变而已。因为它们本身没有本质，所以不是快乐，也不是痛苦，超越了任何特征的描述。正如“从清澈的水和天空”等例子，从清澈的水中产生水泡，从清澈的天空中产生许多云彩，这些都是从水和天空中自然产生的，并在其中自然消失。就像水和天空无法被确定一样，显现的、有相的大乘密法三摩地，以及不显现的、无相的三摩地等等。
English
Just as we seem to experience various forms of happiness and suffering in short periods, but upon awakening, both sensations disappear, similarly, the conduct of Secret Mantra is such that even if one engages in various good and bad actions from the state of great emptiness, those who have awakened from the sleep of ignorance with wisdom that does not cling to actions, do not fixate on the essence of what has been done. Just as in the example of "the nature of the arising of sound and image," such as the essence of a cliff, in a place where a human voice strikes the cliff face, an echo arises in the same way as what was spoken, but that echo itself has no essence, and the arising of the sound cannot be determined. Similarly, the sounds of Secret Mantra recitations, which are recited repeatedly to accomplish some secret blessing, actually arise from a state where the three doors of body, speech, and mind are not of any dharma nature, and the recited sounds seem to be nothing at all. Just as from a featureless ground, according to our thoughts, we attach and cling to what is seen, although various sounds appear, in reality, their essence cannot be pointed out. Just as in the example of "here, the nature of eye-mirage," such as an eye-mirage, for someone with an eye disease or blurred vision, objects that do not exist appear. This is because the illusion of the eye, existing in the four causes of the object, the senses, the support, and the internal, is merely the appearance of seeing things. Since the senses are not direct valid cognition, the eye-mirage has no essence whatsoever. Similarly, the view of Secret Mantra, let alone the elaborations of all the extremes of negative thoughts, even the elaborations of terms such as the objects, realms, and activities of positive thoughts are completely free, and from the emptiness of self-nature, various miracles and phenomena appear, but since their characteristics cannot be determined, whatever appears is merely the miracle of self-knowing awareness appearing as anything at all. Because they themselves have no essence, they are neither happiness nor suffering, transcending any description of characteristics. Just as in the example of "from clear water and sky," bubbles arise from clear water, and many clouds arise from the clear sky, these arise naturally from the water and sky and naturally dissolve within them. Just as water and sky cannot be determined, the appearing, sign-possessing Samadhi of the Great Vehicle Mantra, and the non-appearing, sign-less Samadhi, and so on.
Chinese
所有执着的门无数的相，全部消散，以及所有无相，全部都是自证，因此，菩提的坛城光明，唯有自生显现，并且在那之中自生无别，如经所说，心性为一。清净的确定，在乾闼婆的处所没有确定。等等，例如乾闼婆的城市没有确定，乾闼婆的形象在空中出现时，城市也出现。出现也没有确定，就像无常一样，诸法的如实性，如其所是，心安住在如是性中，觉性的安住，在空中，天神的身体以手印安住而显现，在那里，宫殿也从觉性的加持中显现。因此，显现的处所，以心来思考，并非是坚固的常有。如何是幻化的自性呢？等等，例如火把的幻化，没有实体却显现为多种多样，从一种火焰旋转变化，就像火把轮的延续一样，显现的延续没有中断一样。咒语的奇妙之处，也是不平等的心识众生和佛陀平等自性中无二，因此，从无取舍的体性中。被调伏者们如何思维，就出现怎样的景象，显现没有中断，无论在这里出现什么，延续不断，即使显现也无减少和穷尽，没有减少和增加。无论在这里显现什么影像。等等，例如脸的影像显现，也是脸的实物和无垢的镜子聚集，脸的影像才显现。因此，影像和镜子二者在那个时候没有差别。密咒的成就也是如此。一般来说，原因和结果二者各自没有见到体性上的差别，如果见到大乘的意义。成就的基础就是心性，结果就是大成就，那也是出现的因，因为因果无别。因此，对于心和成就来说，因果各自不同，这二者是没有的，是心的如是性，那就是大成就。这些也是相瑜伽的十
English
All the signs of countless doors of attachment are completely dispelled, and all the signless are all self-awareness, therefore, the mandala of enlightenment is luminous, only self-arisen appears, and in that, self-arisen is inseparable, as the sutra says, the nature of mind is one. The certainty of purity, there is no certainty in the place of Gandharvas. And so on, for example, the city of Gandharvas is not certain, when the image of Gandharvas appears in the sky, the city also appears. The appearance is also uncertain, just like impermanence, the suchness of all dharmas, as it is, the mind abides in suchness, the abiding of awareness, in the sky, the body of the deity appears clearly abiding in mudras, there, the palace also appears from the blessing of awareness. Therefore, the place of appearance, thinking with the mind, is not a solid permanence. How is the nature of illusion? And so on, for example, the illusion of a torch, without substance, appears in various ways, from one flame rotating and changing, just like the continuation of a torch wheel, the continuation of appearance is uninterrupted. The miraculous power of mantras is also non-dual from the unequal sentient beings and the equal nature of the Buddha, therefore, from the nature of non-acceptance and rejection. How the beings to be tamed think, so appears the scene, the appearance is uninterrupted, no matter what appears here, the continuation is uninterrupted, even if it appears, there is no decrease and exhaustion, no decrease and increase. Whatever image appears here. And so on, for example, the appearance of the image of the face, also the real object of the face and the flawless mirror gather, then the image of the face appears. Therefore, the image and the mirror are not different at that time. The accomplishment of secret mantras is also the same. Generally speaking, the two of cause and effect do not see the difference in nature, if the meaning of the Great Vehicle is seen. The basis of accomplishment is the nature of mind, the result is great accomplishment, that is also the cause of appearance, because cause and effect are inseparable. Therefore, for mind and accomplishment, cause and effect are different, these two are not there, it is the suchness of mind, that is great accomplishment. These are also the ten of the yoga of signs
Chinese
是应当了解的殊胜之处，是决断之义。因此，如是等一切法，如实一性故。以理证使人信服，因此，以所说之方式，凡所说及显现之诸法事物，以其于真实性中无别之一性故。无论如何修持，无论以何种方式显现，无论成就和征兆如何出现，皆与大平等无动摇，无生显，无有菩提心之来去。此甚深秘密殊胜，如于虚空测度般，深不可测。这些是密咒之义，极其深奥殊胜之秘密，如同于虚空之边际测度般不可得，如同密咒离边之义深不可测。无有大瑜伽士智慧之眼者，以众多名相施设，无论如何臆测秘密之宗义，以臆测亦不可得，故不可得。以彼方式不了解而宣说，譬如于太阳之精华，以眼根善加测度。这些譬如是难以理解的象征，如声音一般。意义是，如是孩童智慧浅薄者，无论如何测度精华之义，这些譬如如同未分别秘密之孩童，以浅薄之智慧，无论如何以心测度思辨精华之密咒之义，以彼臆测亦不了解秘密之精华咒语之义，复又寻觅，心生执着，徒劳无益，于意义上亦将迷失。因此，此秘密殊胜，这些以难以理解之方式，密咒亦难以譬喻象征。然则是不相同，然而对于密咒于无二之义愚昧之迷茫者，为使仅象征意义之部分而了解，特意地，对于具有瑜伽士天之三摩地者，为使仅展示身、手印等部分之故。不可思议之法性此，离思离念如是安住。所行境清净之不可思议之法性，本即远离作意思念，亦无有道者之念头涉入，如是安住即是自然。
English
It is the supreme thing to be understood, the meaning of decision. Therefore, all phenomena such as, 'As many as there are dharmas, they are one in suchness.' To be convinced by reason, therefore, by the very manner of speaking, all the phenomena and things that are spoken of and appear, because of their inseparable oneness in reality. No matter how one practices, no matter how things appear, no matter how accomplishments and signs arise, they are equal to the great equality, unmoving, without arising or appearance, without coming or going from the mind of enlightenment. This profound, secret, and sacred thing is difficult to fathom, like trying to measure the sky. These are the meanings of secret mantras, the most profound and sacred secrets. Just as the limits of the sky cannot be found by speculation, so too the meaning of secret mantras, which is free from limits, is difficult to fathom and see. Those who do not possess the eye of great wisdom, the great yogis, give many names and construct secret tenets. Whatever they speculate is unattainable by speculation, and therefore cannot be found by speculation itself. It is explained that this is not understood in this way. For example, in the essence of the sun, if one were to examine it with the power of the eye. These are examples that symbolize what is difficult to understand, like sound. The meaning is: Likewise, a child with weak intelligence, no matter how much he examines the meaning of the essence. These examples are like children who have not separated from secrecy, with their weak intelligence. No matter how much they examine and contemplate the meaning of the secret mantra of the essence with their minds, that speculation does not understand the meaning of the secret essence of the mantra. If they search again, they become attached to their minds, and they become exhausted and confused about the meaning. Therefore, this sacred secret, these are difficult to understand, and it is difficult to symbolize secret mantras with examples. However, it is different, but for those who are confused about the meaning of non-duality in secret mantras, in order to make them understand only a part of the meaning, especially for those who have the samadhi of the deity of yogis, in order to show only a part of the body, hand gestures, and so on. This inconceivable nature of reality, abide in suchness by being free from thought and conception. The inconceivable nature of reality, the pure object of experience, is inherently free from mental activity and thought, and even the path does not involve the entry of conceptualization. To abide in that is to be at ease.
Chinese
是也。 如此行持之法性，对于不作意而安住，任何享用皆无束缚之义，不加分别，向孩童们展示，意为我未曾展示，未曾开示。 语言所能表达的也超越了， 此处如何能指示？ 如是，正如言语无法触及，因此，言语的表达超越和远离，重复的词语等，本质上必然表达，此处如何能指示，因为没有。 无所指示，目标不可得。 等等，因为那真实性与言说相离，所以无所指示，本质上无法把握，指示的目标不可得，法性不可得，法上无言语之路，超越一切言说之名相，是为见之最胜。 诸法皆如虚空， 说道，一切诸法的真实性，如虚空般澄澈不动，如虚空一般，于法性之虚空，亦无此为特征之执取。 因此，如虚空无有中边一般，诸法亦从中边解脱，无有边际，觉性亦无有动摇，是为殊胜之三摩地。 虚空无所言说， 等等，是为相符之譬喻，如字面所示。 于此不作意，所言说为何？ 所言说即是分别念。 说道，于此法性，对于本初之大不作意，所趋入者，若说不作意，心怀此念即是作意。 那么，是否需要舍弃呢？ 于平等性上，无论执取作意与不作意，无论如何称谓，皆是那般，于本质上无有二元，不相违背，无有矛盾。 因此，那如是性，是为一切胜者之大居处。 何者于此执二元， 一切分别中边皆为错谬。 说道，于大明点，法身之自性上，于此时机，何者执着于神变差异，显现为基础与二元等等，以及寻求边与中之法性边际者，皆为错谬。 为何如此？ 于平等性上，亦可言说为那般，与显现相离，由那般而假立之显现，亦由分别中边而生，是为过失。 因此，无论神变之特征与中边如何显现， 本初即与名相相离