Chinese
说的是无与伦比的伟大。像这样，这五个伟大的自性是：菩提心从拯救心灵中产生，不舍弃、不住留、不依赖、不执着，是远离一切名相的果，因为是自生任运、非造作的，所以是果之王，特别殊胜而伟大。如是说，应如是重复。像这样，六界和五大的自性，正如这部大经所说的那样，与所有经、论、口诀、意趣释疏的究竟意趣相符，以简明扼要的方式进行了解说。如果具有如实见到的智慧，那么对于心部大海的非共同意义，也能获得不依赖他人的定解。第四部分分为两部分：略说和广说。第一部分是从下文的“四生五续”到“修成任运成”之间进行阐述。也就是说，四生和五续所显现的一切，不应在其他地方寻找，因为它们本身就是本初成佛，这就是近依。而这本身就是自证智慧法身大成就，是近依成就。轮回和涅槃的一切法，都安住于无二因果的真如自性中，成为一体，没有二取之相，安住于本初成佛的大乐之中，是无生灭和转变的精华，因此是远离增减的，这就是修持本身。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、穆（藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）、嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）三个字的意思，显现为无为的三坛城。这不是通过暂时的道来造作的，而是从一开始就获得了果位，因为已经修成，所以是任运成就，这就是大成就。第二部分是从之前的“唉玛 稀奇”到“哪里可以获得”之间进行阐述。那么，如果产生迷惑的众生，有什么理由呢？首先，展示近依本身：虽然一切都无碍显现，但由于自秘方便的断除非常隐蔽，所以“唉玛”是稀有而奇妙的法。虽然被认为是迷惑，但自性本初清净。是诸佛圆满正等觉四身的自性，是一切的秘密，是殊胜的。四生五续所显现的一切，从一开始就没有隐藏任何东西，已经觉
English
It speaks of unparalleled greatness. Thus, the self-nature of these five greatnesses is: the mind of enlightenment arises from saving the mind, without abandoning, not abiding, not depending, not clinging, it is the fruit that is free from all terms. Because it is self-arisen and spontaneously accomplished, not artificial, it is the king of fruits, especially excellent and great. As it is said, it should be repeated as such. Like this, the self-nature of the six spheres and the five greatnesses, just as this great Sutra says, is in accordance with the ultimate intention of all Sutras, Shastras, oral instructions, and commentaries, explained in a concise and clear manner. If one possesses the wisdom to see things as they are, then one will also gain a definite understanding of the uncommon meaning of the ocean of mind, without relying on others. The fourth part has two parts: a brief explanation and a detailed explanation. The first part is explained from "four births and five lineages" below to "accomplished, spontaneously accomplished." That is to say, whatever appears as the four births and five lineages should not be sought elsewhere, because they themselves are primordially enlightened, which is approximation. And that itself is the great accomplishment of the self-aware wisdom Dharmakaya, which is the accomplishment of close approximation. All phenomena of samsara and nirvana abide in the true nature of non-dual cause and effect, becoming one, without the appearance of dualistic grasping, abiding in the great bliss of primordial enlightenment, which is the essence of no birth, death, or change, therefore it is free from increase and decrease, which is practice itself. The meaning of the three syllables Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ), Muṃ (Tibetan: མཱུྃ, Devanagari: मुं, Romanized Sanskrit: muṃ, literal meaning: Muṃ), and Oṃ (Tibetan: ཨཱོཾ, Devanagari: ओं, Romanized Sanskrit: oṃ, literal meaning: Oṃ) manifests as the three spontaneously present mandalas of non-action. This is not created through a temporary path, but from the beginning, the result has been obtained, because it has been accomplished, it is spontaneously accomplished, which is great accomplishment. The second part is explained from "Emaho, Wonderful" before to "Where can it be obtained?" So, if deluded beings arise, what is the reason? First, show the approximation itself: Although everything is clearly unobstructed, because the cutting off of self-secret means is very hidden, so "Emaho" is a rare and wonderful Dharma. Although it is considered delusion, the self-nature is primordially pure. It is the self-nature of the four bodies of the Buddhas, the complete and perfect enlightenment, it is the secret of everything, it is excellent. Everything that appears as the four births and five lineages, from the beginning, nothing has been hidden, already awakened.
Chinese
由于实有本身被像把绳子误认为蛇一样的错觉所蒙蔽，因为不了解或看不到自己的本性，所以没有成为对境，因此无法检验的是俱生无明。例如，锋利的刀刃无法割断自己一样。那么，这些是否超越了精华菩提呢？第二，宣说亲近：它本身是自显现，极其奇妙。唉玛吙！真是稀有而奇妙的法！不从其他佛陀处获得，而是自己了知的。胜者圆满正等觉是四身自性，一切的秘密甚深。如此，当错觉本身显现为迷惑和执着的自性时，也如前所说，由于是突发性的特征，错觉与恒常分离，显现而无实，因此，如同黄金制成的物品一样，是善逝的精华菩提，而不是从其他任何地方可以获得的。因此，如果通过上师的教言了悟了实相的意义，那么错觉本身就是法性。第三，宣说修持：对于圆满菩提大圆满极其奇妙。唉玛吙！真是稀有而奇妙的法！法身自生的自性。胜者圆满正等觉是四身自性，一切的秘密甚深。一切显现事物的根本是精华菩提，伟大的法身。从原始以来，胜者的意趣，果的自性，自然圆满，因此因果无二。为什么呢？由于超越了能作所作，第四，宣说大修持：对于三坛城无别的自性极其奇妙。唉玛吙！真是稀有而奇妙的法！广大遍布无二的意趣。胜者圆满正等觉是四身自性，一切的秘密甚深。由于是无勤作、无为、无生灭、不可分割和能摧毁的自性，金刚是伟大的智慧，微细而深奥，圆满的果实，秘密的精华。对于它来说，原本没有成就的事物，为了意义而努力修持，以及获得和需要修持的两者之名，从一开始就不存在，甚至连它的名称也没有。
English
Because the very nature of reality is obscured by delusion, like seeing a snake in a rope, and because one does not know or see one's own true nature, it does not become an object, and therefore cannot be examined, this is co-emergent ignorance. For example, it is like a sharp blade cannot cut itself. So, have these transcended the essence of bodhi? Second, explaining the approach: It is extremely wonderful in its self-appearance without being abandoned. Emaho! What a rare and wonderful dharma! Knowing oneself without arising from other Buddhas. The Victorious, perfectly enlightened Buddha is the nature of the four bodies, the secret of all is the supreme. Thus, when delusion itself appears as the nature of confusion and clinging, it is also said that because of the nature of suddenness, delusion is separated from permanence, appearing but without substance, therefore, like an object made of gold, it is the essence of the Sugata, the supreme bodhi, and cannot be obtained from anywhere else. Therefore, if one realizes the meaning of reality through the instructions of the guru, then delusion itself is the nature of reality. Third, explaining the practice: It is extremely wonderful for the Great Perfection of Primordial Perfection. Emaho! What a rare and wonderful dharma! The nature of the self-arisen Dharmakaya. The Victorious, perfectly enlightened Buddha is the nature of the four bodies, the secret of all is the supreme. The root of all manifested things is the essence of bodhi, the great Dharmakaya. From the very beginning, the intention of the Victorious One, the nature of the fruit, is spontaneously accomplished in self-perfection, therefore cause and effect are non-dual. Why is that? Because it transcends action and agent, fourth, explaining the great practice: It is extremely wonderful for the nature of the three mandalas being inseparable. Emaho! What a rare and wonderful dharma! The intention of vast expanse and non-duality. The Victorious, perfectly enlightened Buddha is the nature of the four bodies, the secret of all is the supreme. Because it is the nature of being uncreated, uncompounded, without birth and death, indivisible, and destructive, the vajra is great wisdom, subtle and profound, the perfect fruit, the secret essence. For it, the name of something that has not been accomplished before, striving to accomplish it for the sake of meaning, and the two of obtaining and needing to be accomplished, do not exist from the beginning, not even its name.
Chinese
是故。若问：为何不可修证，若不可修证，果又如何生起？为示其合理性，对于本初解脱之义的实相，极为寂静。诶玛吙！稀有且奇妙之法。本初光明、离边之意界。诸佛圆满正觉四身自性，一切之秘密即是殊胜。实相心要菩提并非由积聚而生，而是从本初即安住于殊胜果之自性中，甚至连观待的因果之名相亦不存在，因此，以因缘新得或可获得之事绝无可能，因为任何有为法皆不可得，乃是自明无为之故。第五，分二：略说、广说。初者，从下文“于此修证”至“善妙者”之间宣说。即，以何者确定不共续部金刚秘密藏续五者皆为正行，对于此殊胜自性，不作任何追求而安住于大修证之瑜伽自在，彼即是极为善妙者。因心要之体性圆满了身语意功德事业五种功德，乃是大方便道之最胜。第二，分二：于基位宣说秘密藏，于身语意功德事业五者宣说五续。初者，于前文之后，从“诶玛吙！稀有”至“诸佛有情之秘密”之间，及一偈之后，从“诶玛吙！稀有”至“诸佛之决定”之间，以二偈宣说。初者，清净、平等、无别、离行境之界，本初任运大圆满，轮回涅槃一切之基的实相极为寂静。诶玛吙！稀有且奇妙之法。六大续部之基与根本，诸佛圆满正觉一切意之究竟秘密，菩提心秘密真言秘密藏，彼即是极难见之果位自性，乃是诸佛圆满正觉与一切有情之体性，于彼为一。
English
Therefore. If asked: Why is it impossible to cultivate and realize? If it is impossible to cultivate and realize, how does the result arise? To show its rationality, the reality of the meaning of original liberation is extremely serene. Emaho! A rare and wonderful Dharma. The expanse of original clarity, free from extremes. The self-nature of the four bodies of all Buddhas, the complete and perfect enlightenment, the secret of all is supreme. The essence of reality, bodhi, is not produced by accumulation, but from the very beginning abides in the nature of the supreme result. Even the names of cause and effect that are dependent on it do not exist. Therefore, there is absolutely no possibility of newly obtaining or acquiring something through causes and conditions, because any conditioned phenomena are unattainable, as it is self-illuminating and unconditioned. Fifth, there are two parts: brief explanation and detailed explanation. The first is explained from "In this practice" below to "the excellent one." That is, with what certainty are the five unique tantras, the Vajra Secret Essence Tantra, determined to be the main practice? For this supreme self-nature, without seeking anything, the yogi who abides in great practice is the extremely excellent one. Because the essence of the heart is complete with the five qualities of body, speech, mind, merit, and activity, it is the supreme of the great skillful path. Second, there are two parts: explaining the secret essence in the base, and explaining the five tantras in the five aspects of body, speech, mind, merit, and activity. The first is from "Emaho! Wonderful" to "The secret of all Buddhas and sentient beings" after the previous text, and after one verse, from "Emaho! Wonderful" to "The certainty of all Buddhas," explained in two verses. The first is the realm of purity, equality, non-discrimination, and freedom from the realm of activity, the spontaneously perfect great perfection, the reality of the basis of all samsara and nirvana is extremely serene. Emaho! A rare and wonderful Dharma. The basis and root of the six great tantras, the ultimate secret of the meaning of the intention of all Buddhas, the complete and perfect enlightenment, the secret mantra of bodhicitta, the secret essence, that very nature of the fruit which is extremely difficult to see, is the nature of all Buddhas, the complete and perfect enlightenment, and all sentient beings, in that they are one.
Chinese
由于本初基界之法性不是一切行境，故为甚深秘密。此基界义之精髓，虽是了悟轮回涅槃一切秘密之殊胜法，然因十种邪见之丝线无法触及上师之足，故亦称之为秘密。因此，道之教法，亦是总体的体性。此名称之各种名相，乃是从显现的功德之一部分而安立。何为彼耶？于六大续部中宣说，第二，宣说基界如是之基续或总续之体性。教法一切之精要，于甚深秘密义之体性中极为隐秘，故“唉玛吙”，乃稀有奇妙之法。宣说本自任运圆满之行境。圆满正觉佛陀五果之自在主一切之意，乃甚深秘密。极难测度，此一切教法之甚深秘密精髓，乃是不可宣说之最胜者。一切法之命根，乃极不颠倒之义之实相，圆满正觉佛陀一切意之究竟心要，故称秘密精髓即彼性。第二，从上述“唉玛吙稀有”至“金刚精髓汇集”。以及一偈之后，从“唉玛吙稀有”至“产生执持二边之绳索”。如是宣说。第一，诸佛一切意汇集之心之秘密极为隐秘，故“唉玛吙”乃稀有奇妙之法。离边普光明之意。圆满正觉佛陀五心自在主一切之心之秘密不可思议。如是宣说二无别菩提心，如丸药般不杂而圆满汇集，体性深细之殊胜义，乃稀有秘密。彼性即是三金刚之精髓，心性二无别汇集，故定为宗义之精髓。故亦是秘密汇集。如后续云：“所谓秘密者，乃身语意三者。所谓汇集者，乃汇集