Chinese
为了完整清晰地解释所有术语，现在就来展示它。例如，所有将要解释的轮回和涅槃的术语，都完整地、毫不费力地出现在自性觉知的法性中，这法性是未被改造的本性，并且毫无保留地展示了这一点。那是什么样的呢？例如，在法界如是性的本质中，在自身心性的广阔虚空中，没有任何动摇，所有显现为运动的精华众生和坚固的由微尘形成的器物，各种各样不同且各异的事物，由于没有自性，因此在无所执著的无分别自生智慧中，不动摇且深奥难测，就像浩瀚的海洋中闪耀的星星一样，在一个自性的明亮精华点中，一切形象都自发地圆满显现，除此之外没有任何其他术语，通过自性之理来证实，从原始的如是状态中，自性任运成就的形象不会改变地被展示，这本身也圆满于无二的菩提心中，三轮无别的状态就像如意宝珠一样任运成就。因此，自性坛城从一开始就存在的那个基础状态，在自发显现的唯一因中，各种术语在本质上是清净的，由于没有与不同根器的人的缘分，所以他们无法看到。在那平等性的大空性中，没有低劣的声闻、缘觉等，也没有中观和唯识的菩萨们，甚至没有行瑜伽、作瑜伽、事瑜伽这三者的名称，因为那些安住于这些行境中的人，没有成为这个如实密咒的对境。因此，在密咒中，没有佛和众生、道路等各自不同的术语，而是从一开始就任运存在于平等的果位菩提心和自性大本体三者无别的空性中，虽然显现为各种各样，但从未从菩提心中动摇。在《智慧秘密》中说：自性是觉性光明，自性觉性显现一切，本体显现空性无有差别，所证悟的自性，迷乱即是菩提心。
English
In order to fully and clearly explain all the terms, it is now shown closely. For example, all the terms of samsara and nirvana that are going to be explained, all appear completely and effortlessly in the Dharma-nature of self-awareness, which is the unadulterated essence, and this is shown without reservation. What is that like? For example, in the essence of the Dharmadhatu Suchness, in the vast sky of one's own mind, which is unwavering in anything, all that appears as the moving essence beings and the stable objects formed from dust, all kinds of different and distinct things, because they have no essence, therefore in the non-conceptual self-arising wisdom that is free from grasping, it is unwavering and profound and difficult to fathom, like the stars shining in the vast ocean, in one great essence point of bright essence, all forms are spontaneously and completely manifest, and there are no other terms besides that, it is proven by the reason of self-nature, from the original Suchness state, the self-nature spontaneously accomplished form is shown without change, this itself is also fulfilled in the non-dual Bodhicitta, the state of the three mandalas being inseparable is spontaneously accomplished like a wish-fulfilling jewel. Therefore, the basic state of the self-nature mandala that has existed from the beginning, in the single cause of self-manifestation, various terms are pure in essence, because there is no connection with people of different capacities, they cannot see it. In that great emptiness of equality, there are no inferior Shravakas, Pratyekabuddhas, etc., nor are there Bodhisattvas of Madhyamaka and Chittamatra, nor even the names of the three: Action Yoga, Performance Yoga, and Accomplishment Yoga, because those who abide in those realms have not become the object of this authentic mantra. Therefore, in mantra, there are no separate terms for Buddhas and sentient beings, paths, etc., but from the beginning, it spontaneously exists in the emptiness where the equal fruit of Bodhicitta and the three great self-natures are inseparable, although it appears in various ways, it has never wavered from Bodhicitta. In the Wisdom Secret it says: The nature is clear awareness, the self-nature awareness appears in everything, the essence appearance and emptiness are not different, the self-nature of what is to be attained, delusion is known as Bodhicitta.
Chinese
如是。如是，由于未能在本地实现无误密咒的决定性意义之甚深意旨，因此，在无法证悟的殊胜意义中，如实地，一无所获，却以觉性获得极大的经验把握，为了利益他人，密咒心之坛城光明，原本未被玷污，如实地，非因缘所生，无造作，不欺骗且无误，因此，证悟那唯一的真实是困难的，难以衡量其深度，因为它是深奥的，神圣的，无边际的，因此，决定性的意义，五身和五智等等，是奇妙的，令人惊叹的，非凡的，神圣的处所未被混淆，完全圆满的状态，或者说，凭借加持的强大力量，自然而然地与菩提心融合，因此，导师和眷属显现不可分割，金刚藏导师和眷属无二无别，自己对自己宣说，并如此解释意旨，清晰地显现出来。密行者如是宣说。第二部分有七个方面：宣说五种智慧，宣说六种明点，宣说五种伟大，宣说四种修持，宣说六种秘密续部，宣说九乘次第，宣说四种手印。第一部分有两个方面：简略地宣说，详细地解释。第一部分是：从下面“彼等自性中解脱”到“显现为精华”之间所宣说的内容是：所有显现为名言的事物，都在法界如是的自性中，无作而自然解脱，因此，不执著于自性，一切事物的真实本性，无需分别，自然显现的密咒深奥意义，如镜中影像般认知和见到，那就是佛陀本身。因此，一切行境都无有偏颇和勤作，平等地融入大乐菩提心中。在那空间中，执持精华的真实本性，或者说，刻意造作的分别念也已脱离，没有边际的污垢，清晰且不混杂，能取所取完全清净，自证大乐本身，自性大乐未被收摄而圆满，自性的一切事业自然成就，因此，自生之觉性如五种智慧，如同太阳的精华
English
Thus it is. Thus, because the profound intention of the definitive meaning of the unerring mantra has not been realized in the local realm, therefore, in the supreme meaning that cannot be realized, as it is, without finding anything, but with awareness gaining great confidence in experience, for the benefit of others, the mandala of the secret mantra mind is luminous, originally unblemished, as it is, not caused by causes and conditions, uncreated, unfailing and unerring, therefore, realizing that one and only truth is difficult, and it is difficult to fathom its depth, because it is profound, sacred, and boundless, therefore, the definitive meaning, the five bodies and five wisdoms, etc., are wonderful, amazing, and extraordinary, the sacred places are not mixed, the state of complete perfection, or rather, by the great power of blessing, spontaneously merging with the heart of enlightenment, therefore, the teacher and retinue appear inseparable, the Vajra Essence teacher and retinue are non-dual, speaking to oneself, and explaining the intention in this way, clearly revealing it. Thus spoke the secret practitioner. The second part has seven aspects: teaching the five wisdoms, teaching the six bindus, teaching the five greatnesses, teaching the four approaches and accomplishments, teaching the six secret tantras, teaching the nine successive vehicles, teaching the four mudras of the command seal. The first part has two aspects: teaching in brief, explaining in detail. The first part is: from below, "Those are liberated in their own nature," to "appeared as essence." What is taught is: all things that appear as terms are all spontaneously liberated without being made in the nature of the Dharmadhatu Thusness, therefore, without clinging to the essence, the true nature of all things, without discrimination, the profound meaning of the self-illuminating mantra, like the image in a mirror, is recognized and seen, and that is the Buddha himself. Therefore, all activities are without bias and effort, and are equally merged into the great bliss Bodhicitta. In that space, holding the true nature of the essence, or rather, the intentional conceptualization has also been removed, there is no impurity of the edge, it is clear and unmixed, the subject and object are completely pure, the self-awareness is the great bliss itself, the great bliss of self-nature is not condensed but complete, and all the actions of self-nature are spontaneously accomplished, therefore, the self-born awareness is like the five wisdoms, like the essence of the sun.
Chinese
当太阳升起时，在正午时分没有阴影。第二，从前面的延续，“哎玛，奇哉！”到“即使在来去中也没有来去。”之间所展示的，对于所承诺的解释方式有何想法呢？由三十七个密咒的意解来展示。所有这些都是不可分的，因为没有放弃所有的边，所以难以把握其特征，并且被解释为超出了言语和思想。每一节诗句，上面的两句展示了秘密，下面的两句展示了咒语的意义。因此，秘密被称为意，咒语被称为解，所以实际上被称为意解。其中，首先展示了空性的智慧，对于生与不生二者没有分别的自性是：哎玛，非常寂静且奇妙，是奇妙至上的神圣之处。像这样，二取不分别的意义是自然圆满的，所以是奇妙的，是事物实相的法性如是。它比其他乘更为殊胜，不是所有人的行为对象，所有圆满的佛陀，二资粮的主人，所有人的心之所愿的究竟，是非常秘密的意，难以用思维触及和把握其自性。即使解释，也要与各自的场合的意义相结合，并以随顺的方式来解释。什么是自性呢？法性菩提心的自性是：本来什么也没有显现，所以没有生，但它变成了轮涅的生处，所以一切法都显现并产生，所以是生，也没有什么可以阻止的。像这样，仅仅是生的时候，因为自性是所有相，所以不能像这样把握，所以没有生，解脱了边就是密咒意义的实相。因此，将要解释的三十七个颂歌，也根据情况在密咒的意义上解释一半。一个是作为从秘密意传承下来的方法而出现的，但它在意义上没有被使用。因此，所有的意解都与表达的词语、所表达的意义、以及如是的心之法性这三者相结合。所有寂静和奇妙的事物都代表着各自的意义，所以是词语和意义的两种存在方式。或者，哎玛，因为非常寂静，所以...
English
When the sun rises, there is no shadow at midday. Secondly, from the continuation of the previous, from "Ema, how wonderful!" to "Even in coming and going, there is no coming and going," it is shown. What is the thought on the promised way of explanation? It is shown by the thirty-seven intentional interpretations of secret mantras. All of these are non-dual, and because all extremes are not abandoned, it is difficult to grasp their characteristics, and they are explained as being beyond words and thoughts. Each verse, the upper two lines show the secret, and the lower two lines show the meaning of the mantra. Therefore, the secret is called intention, and the mantra is called explanation, so in reality it is called intentional interpretation. Among them, first, the wisdom of emptiness is shown. The nature of being non-dual between being born and not being born is: Ema, it is very silent and wonderful, and it is the supreme sacred place of wonder. Like this, the meaning of non-duality is naturally perfect, so it is wonderful, and it is the suchness of the Dharma nature of reality. It is more excellent than other vehicles, and it is not the object of everyone's behavior. All perfect Buddhas, the lords of the two accumulations, the ultimate object of everyone's heart's desire, are very secret intentions, difficult to touch with the mind and grasp their nature. Even if explained, it should be combined with the meaning of each occasion and explained in a compliant manner. What is the nature? The nature of the Dharma nature Bodhicitta is: originally nothing appeared, so there is no birth, but it has become the source of samsara and nirvana, so all phenomena appear and arise, so there is birth, and there is nothing to prevent. Like this, only at the time of birth, because the nature is all aspects, it cannot be grasped like this, so there is no birth, and liberation from extremes is the reality of the meaning of secret mantras. Therefore, the thirty-seven shlokas that will be explained are also explained halfway in the meaning of secret mantras according to the occasion. One is that it appears as a method transmitted from the secret intention, but it is not used in meaning. Therefore, all intentional interpretations are combined with the expressing words, the expressed meaning, and the suchness of the Dharma nature of the mind. All silent and wonderful things represent their respective meanings, so they are the two ways of being of words and meaning. Or, Ema, because it is very silent, therefore...
Chinese
因此，应当直接地认识到，各自的词句令人惊奇，而意义则是不可思议的法。第二种是明镜智慧：在无有止息与不止息二者的体性中，发出“唉玛吙”的声音，这是非常幽深且令人惊奇的。其意义是自然圆满，不可思议，在无有造作的无境中显现的意义之法性，如其本然。由于显示一切矛盾皆不矛盾，因此不是所有人的行境，而是圆满佛陀三身的自性，是一切众生之心的秘密。其体性是什么呢？本来如是，不是刹那，因此自性无有止息，是脱离生死的自性，自然圆满，是一切法的根本，如同来源一般，也显现为执着心所止息的法。即使如此显现为止息，其体性也丝毫不可得，因此在止息的显现中，止息并不成立，是无有差别的，如同虚空的兔子一般。第三种是平等性智慧：在无有对境与无对境二者的体性中，发出“唉玛吙”的声音，这是幽深且令人惊奇的。其意义是本来自然圆满，不可思议的法界平等性之法性，不是所有人的行境，而是圆满佛陀三身的自性，是一切众生之心的秘密。其体性是什么呢？心髓菩提远离对境，由于无有对境，因此安住于二取之地的众生，一切显现为游舞，显现为对境而执着的相。即使如此显现为各种对境，其体性、行为与对境显现也无有差别，因此自然脱离能取所取，在无有对境中自然合一。第四种是妙观察智慧：在无有安住与不安住二者的体性中，发出“唉玛吙”的声音，这是非常幽深且令人惊奇的。其意义是本来自然圆满，不可思议，不混杂且无有戏论地显现的意义之法性，不是所有人的行境，而是圆满佛陀三身的自性，是一切众生之心的秘密。其体性如何呢？那如是之显现的殊胜之处是：由于所依与能依的体性不成立，因此是不安住于方所和派别的，那