English
Just as trees can survive even when cut down, but if the heart is removed, there is no chance of survival, similarly, if views like the Madhyamaka, which are like branches, decline and discipline is broken, the danger is small and they can survive. Through the skillful means of the Great Vehicle, the Secret Mantra, they do not fall and are joined to the earth. If the teachings of the path of skillful means, which is like the heart, decline and there is no secret samaya, it will be destroyed and cannot be restored through the causal vehicle. For example, just as a calf cannot be nourished with fresh yak milk after its mother yak has died. However, the Great Vehicle itself is not without skillful means. Secondly, this is taught from "Even if the vajra declines" above to "Eliminate the poverty of the Dharma of definite appearance." For example, even if a vajra jewel is broken and deteriorated, it still overwhelms other ordinary jewels such as straps. Those who have the power to use the qualities of a broken vajra jewel can eliminate the suffering of poverty and hunger as they wish. Similarly, if a yogi who possesses the profound meaning of the Great Vehicle, the Great Secret, has the view of the supreme vajra essence, even if he has not followed all the scriptures and only a part of the branch vows has deteriorated, because his mind is not separated from the meaning, he can overwhelm both the small and large causal vehicles from the Shravakas to the Madhyamikas, and is especially superior. Why? Because there is no need to mention the small causal vehicle, even the Great Vehicle abides in the mind of alternating truth and falsehood, and therefore does not see the boundary of non-duality. For example, just as one cannot see the sky by covering it with the eye of a needle. Therefore, the power of wisdom is without distinction between the two truths! Therefore, as soon as the secret meaning is determined, the profound meaning immediately arises and appears in wisdom, and from the result, it eliminates the poverty of the Dharma, and the cause can only be eliminated by the result. Secondly, this is taught from "Whoever is Vajra" below to "Does not respect or honor." Whoever is a yogi who holds the secret meaning of the supreme vehicle of the wonderful Vajra Essence, for example, just as when riding vehicles such as chariots and elephants, these vehicles have no other task than to lift the rider and transport them to their destination.
Chinese
如同。大乘瑜伽士也具有圆满的事业。因此，安住于大乘车乘的瑜伽士，如同乘坐马车和大象等，对于所乘之物进行侍奉供养，即使没有其他的行为，但其坐骑也被诸佛导师尊奉于头顶。经部中说，安住于中观的瑜伽士，以空性、无相、无愿三解脱门，历经无数劫进行修持，诸佛也不会以意念关注，因为长时间无法获得果位，所以不会像秘密瑜伽士那样以身恭敬。这些是因为是否进入甚深意境的差别，导致证得果位有快慢之分。因此，大乘至上秘密心髓，即使是诸佛，也是其父母、导师和殊胜的供养处，安住于此者也同样殊胜。第三部分有五点：功德无量、分别念显现为法性、消除障碍、没有轮回的恐惧、消除恶习。第一点，从“了悟心髓之义”到“诸佛说不尽”之间阐述。因此，如果现量了悟并见到大密心髓的甚深意义，则无需从他处寻求果位，即使仅在一瞬间也能证悟的加持，生起之功德，即使诸佛导师也无法说尽，即使三千世界的众生用各自的舌头来讲述也无法穷尽，具有如此的功德。第二点，从上面的“一个库巴”到“转为秘密心髓”之间阐述。在布鲁夏语中，“库巴”是相似的比喻，有两种解释功德之基的建立方式。例如，如同一个内在的想法，通过许多行为的加持，舌头所说之语能转化为成千上万的声音一样。或者，例如，一两黄金的加持，能将成千上万两铁转化为黄金一样。
English
Likewise, the Mahayana yogi also possesses perfectly accomplished activities. Therefore, a yogi abiding in the Mahayana vehicle, like riding in a chariot or on an elephant, serves and honors the vehicle they ride, even if they have no other actions. Their mount is honored by the Victorious Guides themselves, placed upon their heads. In the Sutras, it says that a yogi abiding in the Madhyamaka, even if they practice and cultivate the three liberations of emptiness, signlessness, and wishlessness for three countless eons, the Buddhas themselves will not consider them with their minds, and because they do not attain the fruit for a long time, they will not honor them with their bodies like the secret yogis. These are because of the difference between entering or not entering the profound intention, which causes the attainment of the fruit to be either quick or slow. Therefore, the supreme secret essence of the Great Vehicle is the father, mother, teacher, and sacred object of offering even for the Buddhas themselves, and abiding in it is also accordingly supreme. The third has five aspects: immeasurable qualities, conceptualization manifesting as dharmata, the ability to dispel obscurations, freedom from the fear of samsara, and the elimination of negative imprints. The first is taught from "Knowing the meaning of the essence" to "The Victorious Ones cannot finish speaking." Therefore, if one directly knows and sees the profound meaning of the great secret essence, one does not need to seek the fruit from elsewhere, but can realize it even in an instant. The blessings of the mind that arise from this quality are such that even the Victorious Guides cannot finish speaking about them. Even if the beings of the three thousand worlds each spoke with their own tongues, they could not exhaust its qualities. The second is taught from "One Kuva" above to "Transforms into the secret essence." In the language of Bru-sha, "Kuva" is a similar metaphor, and there are two ways to explain the establishment of the basis of qualities. For example, just as one inner thought, through the blessings of many actions, transforms the speech of the tongue into thousands of sounds. Or, for example, just as the blessing of one ounce of gold-transforming elixir can transform many thousands of ounces of iron into gold.
Chinese
当如实地证悟到甚深秘密的意义时，在极短的时间内，使人确信并理解，证悟的智慧在一瞬间将三界的一切法显现都解脱为秘密的精华，并显现为身和智慧。然而，这不是通过证悟非真而使其成为真，而是如实地衡量原本就是真的意义的实相。第三，从“一盏灯”到“消除存在的障碍”之间进行了解释。前两句是相似的例子，就像一盏灯的加持可以消除在劫的时间里积累的黑暗一样。现在，如果自生精华的意义本质，即智慧，不从自身显现，而是自明地显现，那么即使只是一瞬间，也能消除无始无终的轮回中不分离地存在的无数障碍，并转化为智慧的境界。消除障碍的方式并非刻意消除，而是与密咒的意义不可分离的功德。第四，从“珍贵的宝石”到“没有轮回的恐惧”之间进行了解释。前两句是证悟精华后不再害怕轮回痛苦的例子，就像拥有珍贵的宝石自在王就不会有贫困的恐惧一样。谁的智慧中拥有最秘密的精华，即意义的伟大秘密，并看到和拥有它，轮回的处境就会显现为佛的净土，因为没有执着，所以没有恐惧，获得没有害怕和恐惧的功德，并且不会从见道中退转。第五，从一个偈颂的下面“任何众生的乳汁”到“一切显现都不存在”之间进行了解释。例如，在任何众生，即普通众生的无数乳汁之海中，滴入一滴狮子的乳汁，就会使其他所有的乳汁都失去效用并分散。同样，众生的因，如三种业、两种烦恼和十一种痛苦等，在轮回的海洋中显现的无数事物，如果以没有看到密咒意义的真实性的方式看到，那么在一瞬间
English
When the profound meaning of the secret, such as the nature of reality, is truly seen, it makes one believe and understand in an instant of a very subtle moment. The wisdom of realization, in a single instant, dissolves all phenomena of the three realms into the secret essence, and they become clear as body and wisdom. However, it is not that something that is not true is realized and made to be true; rather, it is measuring the reality of the meaning that has been true from the beginning, as it is. Third, it is taught from "A single butter lamp" to "Eliminates the obscurations of abiding." The first two lines are a similar example: just as the blessing of a single butter lamp eliminates the darkness accumulated over eons, so too, if the essence of self-originated essence, the nature of meaning, dawns as self-luminous without arising from itself, then even in a moment, it eliminates the countless masses of obscurations that have been abiding inseparably in the beginningless and endless cycle of existence, and transforms them into the expanse of wisdom. The way of purifying obscurations is not intentionally eliminated, but is called the quality inseparable from the meaning of secret mantra. Fourth, it is taught from "A precious jewel" to "There is no fear of samsara." The first two lines are an example of not being afraid of the suffering of samsara after realizing the essence, just as one who possesses the precious jewel, the king of power, has no fear of poverty. Whoever has the essence of the supreme secret, the great secret of meaning, in their wisdom, and sees and possesses it, the state of samsara itself becomes clear as the pure land of the Buddhas. Because there is no clinging, there is no fear, and one obtains the qualities of being without fear or dread, and there is no turning back from the path of seeing. Fifth, from below a single verse, from "Whatever milk of beings" to "All appearances are nonexistent" is taught. For example, just as if one drop of lion's milk is poured into the ocean of milk of whatever beings, that is, ordinary sentient beings, it destroys and scatters all the other milk, so too, the causes of beings, such as the three karmas, the two afflictions, and the eleven sufferings, and so on, whatever appears in the ocean of samsara, if seen in a way that the truth of the meaning of secret mantra is not seen, then in a moment
Chinese
所有由显现的错觉所推断出的显现都不存在，将会具有完全清净的行境功德。第四，上面从“不分别什么”到“无所作为”之间阐述了：对于任何事物都不执着的、不分别的广大智慧的本体，无论何时，都像通过道路的智慧所推断的那样恒常存在，如何证悟并如所想的那样，身和事业的加持自然显现和产生，功德没有增减，是取之不尽的珍宝之库，因为没有实物，如果像虚空的宝藏一样去推断，则不存在，如果安住其中，则显现出巨大的加持，不会间断地显现。那么，它的作用方式是怎样的呢？如果证悟了甚深秘密的意义，并通过串习，菩提心的加持功德显现的方式是：菩提心本身对任何事物都不作任何分别，虽然远离一切执着，但自显现能生起所有被调伏者的愿望，并如所期望的那样显现，因此做一切有意义的事业，并根据根器而示现，因为没有勤作和分别，所以无所作为，修道之功德是无分别的自显现。第五，下面从“白净方面”到“如同广阔的虚空”之间阐述了：证悟智慧的差别。经部中被称为白净方面究竟的福德和智慧二资粮积累圆满的智慧，就像暗室中的灯一样，因为没有见到无边无际的广大智慧，所以只是遮障稍微薄弱而已。在此极密的大乘中，不积累资粮而圆满，在轮涅槃的精华中，觉知并证悟到一体的智慧生起，就像末劫时世界毁灭的大火一样，因为没有去除任何需要净化的事物，所以显现为本来清净的智慧。见到法界之观点的差别是，安住在中观宗的经部师，以缘起等衡量一切事物，究竟胜义谛是不生的意义，显现的法性如同虚空。
English
All appearances inferred by the illusion of appearances do not exist, and one will possess the qualities of a completely pure realm of experience. Fourth, from above, from "What is non-conceptual" to "There is nothing to do," it is shown that: The essence of great non-conceptual wisdom, which is free from grasping onto anything, wherever it is, is constantly abiding as inferred by the mind on the path. How does one realize and, as one thinks, the blessings of body and activity naturally arise and occur, yet the qualities do not increase or decrease, it is an inexhaustible treasure of supreme jewels. Because it is without substance, if examined like a treasure of the sky, it does not exist, but if left as it is, great blessings appear constantly without ceasing. How does it function? If one realizes the meaning of the profound secret and becomes accustomed to it, the way the qualities of the blessings of the heart of enlightenment appear is: The heart of enlightenment itself does not conceptually discriminate anything, and while being free from all grasping, all the desires of those to be tamed arise from its own appearance, and it appears as desired. Therefore, it performs all meaningful activities and shows whatever is appropriate to the capacity of beings. Because it does not possess effort and conceptualization, there is nothing to do, and the qualities of the path of meditation are exhausted in non-conceptual self-appearance. Fifth, from below, from "The white side" to "Like the vast sky," it is shown that: The distinction of realized wisdom. In the Sutra Pitaka, the wisdom that is known as the ultimate of the white side, having accumulated and perfected the two accumulations of merit and wisdom, is like a lamp in a dark room. Because the vast, limitless wisdom has not been seen, the obscuration is only slightly thin. In this most secret Great Vehicle, perfection is attained without accumulating accumulations. The wisdom that recognizes and realizes the oneness in the essence of the wheel and the vajra arises like the great fire of the eon of the destruction of the world at the end of time, because whatever needs to be purified has not been removed, it appears as primordially pure wisdom. The distinction of the view of seeing the sphere of reality is that the Sutra Pitaka followers who abide in the Madhyamaka school measure all phenomena by dependent origination, etc. Ultimately, the meaning of ultimate truth is the unborn, the nature of phenomena that appear is like the sky.