English
In immeasurable worlds, these words are to show that the places of those to be tamed are immeasurably many, just as there are immeasurably many lamps, and in immeasurably many ways the vehicles are spoken of, the essence of which is that very unique, limitless meaning, from which there is no intention that exceeds any other. If that confidence of realization is not lost from that realization itself, then discipline, view, wisdom, and samadhi will all be perfected at the same moment. From that very reality, the ultimate result of practice is, without stopping conceptual thoughts, the unmoving shamatha, and the vipashyana that sees everything without seeing anything in equality, and the union of clarity and immovability blended together. These three parts gathered together, countless holy qualities are guided and brought forth, and shown as the ultimate meaning. If one has mastery over language and can transform words, then if one has mastery over language and can transform and expand words into various forms, because words are infinite, it is impossible to reduce the meaning to one, so there is no gathered meaning. If one can see the meaning as it is, even if one expands a word into various forms, because it expresses its ultimate, it will not be exhausted, nor will it contradict the meaning, it is the inexhaustible holy speech. If someone likes the pronunciation of words and letters, if someone is attached to and likes the pronunciation of words and letters, then by guessing the intention and secret meaning of the Victorious Ones, one cannot obtain vast hearing, because that is meaningless. So, what is correct? It is that by understanding one word without error, it is more excellent than accumulating the fruits of hearing like the ocean. Universally and without attachment, without discrimination, the meaning of these words is that with great wisdom, one is universally unattached to anything, this is generosity. Self-knowing, not attached to anything, without reliance, this is discipline. Between oneself and others, not making any distinctions, this is patience. In the state of equality, through self-knowing, without separation and gathering, this is diligence. Naturally unmoving, this is meditation. Without attachment and craving for anything, this is wisdom. Because there is no more excellent meaning than this, this is also the essence of the six paramitas. Reciting, telling, asking, reading, and practicing, if one is attached to the ten practices of Dharma but does not understand their meaning, it is like a blind person riding a wild horse, one will be exhausted and useless. So, what is without error? It is that recognizing the dharmadhatu with the dharmadhatu, the nature of self-knowing, written in letters, naturally appearing, the nature of mind is the dharmadhatu.
Chinese
如果理解了明晰的意义，那就是言说的殊胜上师。因此，行为都汇集于此。所谓的“执著于相和显现之法”，是指心中所执著的，所有显现之法。自己的体性不混杂，并且本体完全无别圆满，例如如同虚空中的彩虹，在觉悟智慧时，将善根奉献给无上的上师。所谓的“任何法皆是心之本性”，是指迷失的原因是，任何法，甚至自明的心之法性，都执着于能取和所取二者，以及两种边见，这是颠倒错谬的无明。实际上，迷失之中也有大乘秘密殊胜之道。所谓的“因缘和合次第生”，是指依靠物质和用具，以及智慧禅定等集合，从而次第成就。这是为了引导愚笨、智慧低下的人们而设的方便。如果理解了这未作的伟大意义，那么因缘和合以及因果次第的道路就没有先后，因此不会错谬实义。所谓的“未作如是之自性”，是指从任运成就、未作的状态中，如意地显现一切，通过二种关联之门，向所化有情众生显现。所谓的“甚深佛陀之行境”，是指甚深密咒的意义，是诸佛究竟意趣的行境。在此，如果见到众生在秘密法界中未经利用而圆满的意义，那么见到一切众生都圆满证悟菩提心，轮回便没有名称，因此已经完成了利益众生的事业。所谓的“无实有之自性”，是指如果见到并理解在二谛中都无法把握的秘密意义，那么也无法把握觉性的自性，因此没有能作和所作，从而获得解脱，应受尊敬的三宝供养之处也与自明觉性无别，在平等性中显现，远离散乱的忆念便是殊胜的禅定。所谓的“无有于三处作意之想”，是指对于作为供养处的三宝名言，没有作意之想。超越了对本无之物暂时安立的名称和词语，因此无上的三宝与自明觉性二
English
If the meaning of clarity is understood, that is the supreme guru of speech. Therefore, all actions are gathered there. The so-called "grasping at characteristics and the phenomena of appearance," refers to all the phenomena of appearance that are grasped by the mind. One's own nature is unmixed, and the essence is completely indivisible and perfect. For example, like a rainbow in the sky, when encountering wisdom, the root of virtue is offered to the unsurpassed guru. The so-called "any dharma is the very nature of the mind," refers to the cause of straying, which is that any dharma, even the very nature of the self-aware mind, is clung to as the two, grasper and grasped, and to the two extremes. This is the ignorance and error of inverted delusion. In reality, even within straying, there is the supreme secret path of the Great Vehicle. The so-called "causes and conditions, interdependent arising in sequence," refers to how things are shown to be accomplished in sequence by relying on substances and implements, as well as the collection of wisdom and samadhi. This is a method of leading children who are foolish and of lesser intelligence. If this great, unmade meaning is understood, then there is no before or after in the path of interdependent arising and the sequence of cause and effect, so there is no mistake in the definitive meaning. The so-called "unmade suchness," refers to how, from the state of spontaneous accomplishment and unmaking, everything arises as desired, appearing to sentient beings through the two doors of connection. The so-called "profound Buddha's field of activity," refers to the profound meaning of secret mantra, the ultimate field of activity of the Buddhas' intention. Here, if one sees the meaning of beings being complete without being utilized in the secret realm, then seeing all beings perfectly awakened to the heart of enlightenment, samsara has no name, and therefore the work of benefiting beings has been completed. The so-called "the nature of non-existent things," refers to how, if one sees and understands the secret meaning that cannot be grasped in either of the two truths, then the nature of awareness also cannot be grasped, so there is no actor or object, and thus liberation is attained. The place of offering to the three jewels, who are to be revered, is also inseparable from self-aware awareness, and remembrance, free from distraction, in the clarity of equality is the supreme samadhi of intention. The so-called "no concept of focusing on the three places," refers to being free from the concept of the three jewels as the object of offering. Transcending the names and words temporarily assigned to what is originally non-existent, therefore the unsurpassed three jewels and self-aware awareness are two
Chinese
以无垢之心供养朝拜，即是无漏大供养。所谓“于无数亿劫中”，是指于无数劫中，视谬见为实有，并执着于三毒粗细之障，以及业、烦恼、所知和分别念的三种果，无误如实地了悟，刹那间使一切障蔽皆如明镜般清澈，无需对治。所谓“黑暗笼罩从何来”，是指那些先前未曾领悟，被黑暗笼罩的人，通过毫不动摇地修持不谬之道，观修那不可动摇、不可思议的真如，以不见任何事物的方式见到事物，以加持力使障蔽之黑暗消散，这便是忏悔的至高境界。所谓“不观对治与违品”，是指在如实的自性中，不将障蔽视为违品，也不将智慧视为对治，因为一切都如实地是空性之体性，因此，无论以何种方式随顺、安住，都无法以对治来清净障蔽。所谓“一切皆是未造作之自性”，是指如实地了悟一切事物的法性，即如实的自性，并证悟自性本觉，这便是发起无上菩提心，因此也包含了发心。所谓“不思不移于任何事”，是指因为自心本性即是所修之境，因此远离了心之造作，不思不移，不生起勤作之念，在任何觉知中，不思不生，自然不移不变，一切皆在万有之体性中自明，因此无需造作，一切皆容，无处可寻，这便是密宗大乘。所谓“此乃大乘秘密心髓”，是指依大乘之理，不执着于断边之中观，不作意，自性即从一切边与中解脱。愚昧之人自诩为密咒师，却执着于不生中观之见，此见束缚了他们，使他们无法见到超越一切边的大义。所谓“不见诸法亦不见法性”，是指一切诸法、法性、有情和佛，皆从本初即不可得，因此不见。如此见者，乃是自明自知，无境而自明，即是见义。本初未造作。
English
Offering and prostrating with a stainless mind is taught as the great offering free from outflows. "In immeasurable billions of kalpas," refers to the obscurations of clinging to wrong views as real for countless kalpas, and the three poisons, gross and subtle, as well as karma, afflictions, knowable objects, and the three fruits of conceptual thoughts. By realizing them correctly and without error in a single instant, all obscurations become clear and pure like a mirror, so there is no need for an antidote. "From where does the enveloping darkness come?" refers to those who have not previously realized, and are enveloped by darkness. By resolutely following the unerring path and meditating on the unmoving, inconceivable Suchness, seeing things by not seeing anything, and by the blessing power, the darkness of the obscurations is dispelled. This is the supreme confession of repentance. "Not focusing on opponents or antidotes," refers to not distinguishing obscurations as opponents and wisdom as antidotes in the natural state, because everything is naturally the essence of emptiness. Therefore, no matter how one follows or abides, obscurations cannot be purified by antidotes. "Everything is uncreated nature," refers to realizing the nature of all things, the natural state, as it is, and realizing self-awareness. This is also the great generation of the mind of perfect enlightenment, so it also includes generating the mind. "Not thinking or moving about anything," refers to one's own awareness being the object of meditation, so it is free from mental fabrication, without thought or distraction, and without the need for effort. In any awareness, without thought or arising, it naturally does not move or change. Everything is self-clear in the essence of all things, so there is no need to fabricate anything, everything is contained, and there is nowhere to search. This is the great vehicle of secret mantra. "This is the heart essence of the Great Vehicle of Secrets," refers to the fact that according to the principles of the Great Vehicle, one does not rely on the Madhyamaka that eliminates extremes, and does not focus on anything. The essence is liberated from all extremes and the middle. Foolish people claim to be mantra practitioners, but cling to the view of unborn Madhyamaka. This view binds them and prevents them from seeing the great meaning that transcends all extremes. "Not seeing all phenomena, nor seeing the nature of phenomena," refers to not seeing all phenomena, the nature of phenomena, sentient beings, and Buddhas, because they are all unobtainable from the beginning. Seeing in this way is self-knowing and self-aware, without an object, and self-clear, which is seeing the meaning. Uncreated from the beginning.
Chinese
“如是”等，本初外在的法性，是本体未被改造而不可把握的，因此不生不灭，无生无死，是无所不知、自然显现的。任何人从一开始就脱离了因缘。那么，显现为好坏事物的这些东西有什么过失呢？是由于迷惑者们增长了分别念，所以才显现为依赖的、暂时的现象。 “彼性与其所具”等，密宗的彼性，是本体，是心的坛城，是光明，与其所具足的证悟是：卑劣众生的身体具有胜者的意念，即是佛。如果不是这样，即使胜者自己从其他地方也无法获得成佛的果实，所以如果证悟，本来就只能在此处解释。 “稳固与变动的坛城圆满为手印”等，器情取舍之心的法性是无边际的，因此，彼性显现为本尊的坛城、智慧的手印。众生的分别念融入于定中，一切音声皆于精要之流中成佛。因此，凡是从无自性中如被命名般产生的事物，都是胜者的教法。无论如何思索，并在意义上努力，显现并成立，即是圆满的果实。为什么呢？因为是自性，并且无法在其他地方找到。这象征着密宗的自性。 “唉，朋友们，如果是这样”等等，就像人被呼唤而趋向于讲述的方式一样。听闻胜者圆满的意念，即秘密殊胜的总义是这样的：所有轮回和涅槃的法，无论有多少不可思议的，超越言说的，圆满只是名言上的存在，而本体无法如此把握，因为是脱离一切边际的自性，即于法身大圆满中成佛。当下无法通过努力获得，因为一切法的自性，从一开始就是如此不变的自性。 “阿 吙”二字，以无自性显现一切，故显示为无二。如是，所有如来等，宣说此理的胜者圆满的本体，也从一和多的言词中解脱，自然没有苦乐的名称，因果和一切法不混杂而圆满。