Chinese
那么，最胜慧也能在一切时处那样行持并依赖它吗？于此大乘甚深之门，以智慧所摄持和未摄持的，坚固的器和动摇的精等一切“总集”和“等等”等词所归纳的，连同寂灭之法等所有一切，皆于法界如是性中无二地证悟之大智慧，已将轮回安置于佛地，于无所作之义，亦不执着于彼性，而安住于心而修，以无上大悲，不作利他之事亦已圆满，故已入于二者之境，是无二之真如。因此，殊胜士夫之业，无有取舍。第三，从“楞伽之主”至“已获得”之间宣说。宣说者大士，呼唤“楞伽之主”后，如是宣说，于意和所作之境，以无有他者的意义之方式，所行持之境之事物，显现而不执着，故显现为自之外，不入于境和有境之事物而证悟之大教典，不入于各别的自性中，不为所动，如是何者以正确的方式了知而入，即是入于法性和大悲之境者之中，最为殊胜、最极殊胜者，意行二者任运成就，故唯是无勤大乐。如是宣说，语出之后，眷属楞伽之主等下劣身之菩萨众，断除了恒常入于境之义的疑惑，获得了殊胜的定解。章节名称：于诸佛之意合一之大经中，名为“宣说先行道之意和大悲之殊胜境之入”之章，第六十二品已善为解释完毕。第八，当观察明镜，有三：总说、广说、收摄。第一，从“此后又”至“能显现之比喻”之间宣说。此章宣说真实义，意义和文字二者的瑜伽之见解是一致的。那也是文字的
English
Then, can the supreme wisdom also practice in that way at all times and places and depend on it? In this great vehicle's profound door, with wisdom holding and not holding, the firm vessel and the moving essence, all that is gathered by the meaning of "collection" and "etc.," together with all the dharmas of nirvana, all without exception, in the great wisdom that realizes the Dharmadhatu Suchness as non-dual, the cycle of existence has already been placed in the Buddha-field, so in the meaning of no action, there is no grasping even in that nature, and if one abides in the mind and meditates, because of the unsurpassed great compassion, even without doing the benefit of others, it is complete, so one has already entered both realms, it is the non-dual Suchness. Therefore, the actions of the supreme person have no acceptance or rejection. Third, it is taught from "Lord of Lanka" to "has been obtained." The great being who expounds, after calling "Lord of Lanka," says, in that way, in the realm of intention and action, in the manner of the meaning of no other, whatever object of practice appears without grasping, so it appears as other than oneself, the great scripture that realizes that one does not enter into the object and the object-possessor, does not enter into the distinct nature, and is not moved, so whoever knows and enters correctly, is the most supreme and excellent among those who enter the realm of Dharma-nature and great compassion, both intention and action are spontaneously accomplished, so it is only effortless great bliss. Having spoken thus, after the words were spoken, the retinue, the Lord of Lanka, and other inferior-bodied Bodhisattvas, cut off the doubt of the meaning of constantly entering the realm, and obtained the supreme certainty. Chapter Title: In the Great Sutra of the Union of the Intentions of All Buddhas, the chapter called "Explaining the Entry into the Intention that Precedes the Path and the Supreme Realm of Compassion," the sixty-second chapter has been well explained. Eighth, when examining the mirror, there are three: summary, explanation, and conclusion. First, it is taught from "Then again" to "an example that can be manifested." This chapter explains the definitive meaning, and the view of the yoga of meaning and letters is the same. That is also the letters'
Chinese
瑜伽的部分占多数。在刚说完进入境之后，以楞伽主等低劣之身的菩萨们，向导师秘密主提问了第四十五章中以十种法类排列的第八个秘密真言之基的十个譬喻所象征的意义。 “嘿，秘密主，您之前承诺要检验镜子，那么应该如何完全检验呢？” 听了这些提问后，导师秘密主回答并说道：“嘿，朋友们！” 这样呼唤着眷属，对于任何事物的实物，以与之相符的事物来近似象征，从而使十者都能被理解为真如的象征，即譬喻之镜，连同意义一起，以二十个种类这样显示，那是什么呢？ 十个意义是：修法显现，秘密真言之名被检验，身之手印生起，行为不执着，念诵能力生起，见解无显现，三摩地清净，还有住所，种种神变生起，成就与意义相符等十种。 十个譬喻是：如幻术，如阳焰，如水中月，如梦，如声响，如眼花，如火把或水泡，如乾闼婆城，如化身，如影像般象征的十面镜子。以与所说意义相符的十个譬喻之境，依次象征并安立譬喻图的意义。 昆都中说： 凭借对深奥行为的信奉， 谁对意义熟悉， 秘密真言行为的自性， 以相符的十个境作为譬喻安立， 瑜伽士应知晓。 如幻术、阳焰、梦境和， 影像、乾闼婆城和， 山谷回声、水中月、眼花和， 水泡、幻变和火把显现。 修法和秘密真言行为和， 成就以及清净的住所和， 念诵的声音和手印应了知， 三摩地、见解、神变应检验。 这样说了，因为也这样了解譬喻，所以更加引导对意义的确定，所以是正确的。 那也是菩提心的自性，因为远离一切相，所以没有事物。
English
The part of yoga is the majority. After just explaining entering the realm, the bodhisattvas with inferior bodies, such as the lord of Lanka, asked the teacher, the lord of secrets, about the meaning symbolized by the ten metaphors of the eighth secret mantra base arranged in ten dharma categories in chapter forty-five. "Hey, Lord of Secrets, you previously promised to examine the mirror, so how should it be completely examined?" After hearing these questions, the teacher, the lord of secrets, answered and said, "Hey, friends!" Calling the retinue in this way, for any object of substance, whatever closely symbolizes it in accordance with it, so that all ten can be understood as the symbol of suchness, that is, the mirror of metaphor, together with the meaning, is shown in twenty categories like this, what is it? The ten meanings are: the appearance of practice, the name of the secret mantra is examined, the body's mudra arises, the behavior is non-attachment, the ability to recite arises, the view is non-appearance, samadhi is pure, and also the dwelling place, various miracles arise, the accomplishment is in accordance with the meaning, and so on. The ten metaphors are: like illusion, like mirage, like moon in water, like dream, like echo, like cataract, like torch or bubble, like city of gandharvas, like emanation, like image, symbolizing ten mirrors. With the ten examples of the meaning that matches the meaning of the explanation, the meaning of the example diagram is sequentially symbolized and established. It is said in the Kun Dus: By relying on profound practice, Whoever is familiar with the meaning, The nature of secret mantra practice, With ten matching objects established as metaphors, The yogi should know. Like illusion, mirage, dream, And image, city of gandharvas, Echo, moon in water, cataract, Bubble, transformation, and torch appear. Practice and secret mantra practice, And accomplishment, and pure abode, The sound of recitation and mudra should be known, Samadhi, view, and miracles should be examined. It is said that because the metaphors are also understood in this way, it leads to a greater certainty of the meaning, so it is correct. That is also the nature of bodhicitta, because it is separated from all characteristics, so there is no thing.
Chinese
而且由于显现为与密咒不相符的十种事物，因此以无实体的自性能够显现为实体的道理，用比喻来展示。第二部分分为两个方面：通过比喻与意义相结合来分别展示，以及对比喻所象征的意义进行总结。第一部分有十个方面：展示密咒的修行如幻术般显现，说明名称如阳焰般被安立，展示手印如水中月般生起，说明行为如梦境般不执着，展示念诵如回声般生起并成就，说明见解如眼翳般显现却不存在，展示禅定如水泡般清净，说明处所如乾闼婆城般不确定，展示神变如化身般随意显现，说明成就如影像般与时机相符。第一部分是，从“如幻术般”到“显现生起无自性”之间进行展示。对这些分别进行展示是：例如，从因缘而显现的幻术的自性，又是幻术师以手施展的方便，以及石子木头等药物和ཤེའུ་རེའུ་ཨྀ་ན་ཡ་ཨ་མོ་ཀ་ཨ་འགུས་ས་འགུས་等的咒语和物质的结合，显现为善女等，从而迷惑观众的眼识并使之愉悦的任何事物，虽然显现为从因缘而显现的幻术的事物，但这些事物也如没有来去的实体一样。比喻所象征的意义是：如此这般，殊胜密咒的修行的自性也是，从无任何实体的因，以及从业产生证悟的方式，通过文字、仪轨和物质的结合，能够聚集各种密咒的成就，无论如何显现和生起，也无法指示其自性是如何成立的。如同《总集经》中所说：幻术的特征是，通过人们的努力，以及药物和咒语的结合，迷惑感官，虽然显现为各种事物，但它哪里有来去呢？同样，修行的特征也是，通过文字和物质的结合，虽然显现为成就，但没有自性。
English
Moreover, since it appears as ten things that are incompatible with mantra, the way in which something without substance can appear as something with substance is shown by example. The second part has two aspects: showing them separately by combining example and meaning, and concluding the meaning symbolized by the example. The first part has ten aspects: showing that the practice of mantra appears like an illusion, explaining that the name is established like a mirage, showing that the mudra arises like a moon in water, explaining that the conduct is not attached like a dream, showing that the recitation arises and is accomplished like an echo, explaining that the view appears like a cataract but does not exist, showing that the samadhi is pure like a water bubble, explaining that the place is uncertain like a city of gandharvas, showing that the miracle appears in any way like an emanation, and explaining that the accomplishment is in accordance with the occasion like a reflection. The first part is shown from "How like an illusion" to "Appearance arises without inherent existence." Showing these separately is: For example, the nature of an illusion that appears from causes and conditions, and also the means by which a magician exerts effort with his hands, and the combination of medicine such as stones and wood, and mantras such as she'u re'u i na ya a mo ka a 'gus sa 'gus, and substances, appearing as good women, etc., thus captivating the eye consciousness of the audience and whatever objects that delight them, although appearing as objects of illusion that appear from causes and conditions, those objects also have no substantial nature of coming and going. The meaning symbolized by the example is: In this way, the nature of the practice of the supreme mantra is also, from the cause of having no essence whatsoever, and the way in which accomplishments arise from actions, through the combination of letters, rituals, and substances, various mantra accomplishments can be gathered, and no matter how they appear and arise, it is impossible to show how their essence is established. As it is said in the Kun Dus: The characteristic of illusion is that through the efforts of people, and the combination of medicine and mantras, it captivates the senses, and although it appears as various things, where does it come and go? Similarly, the characteristic of practice is also that through the combination of letters and substances, although it appears to be accomplished, it has no inherent existence. The second part
Chinese
即，从“此处海市蜃楼”至“因空性故，彼不可得”之间所阐述的内容是：例如，此处海市蜃楼的自性是，从春暖摇曳之时起，在炎热之地，接近正午时分，当风向顺势而下时，由于观看者身处远方等四个因缘具备，故显现为水。在四季的生灭变化中，冬季的寒冷消逝，温暖生发的摇曳的初春时节来临，温暖和阳光汇聚等因缘具备，由此自性，当海市蜃楼出现时，饥渴难耐的孩童将其视为水，生起止渴的念头，从而生起水的念想，并专注思索，然而，我（孩童）也因此而感到满足、清凉或饱足的因由又怎么会存在呢？实际上并不存在。如同此例，密咒大乘之名的本质的特点是，诸法之自性从原始以来就具备一切形象，以不可得的空性状态，用名言来表达，虽然安立为表相之名，但各种各样的名称本身就是空性，因此其自性不可得，不存在这样的本体。如前文所说：犹如海市蜃楼之自性，在农夫耕作的时节，由温暖和阳光的结合，因孩童遭受干渴的自性，生起水的念想，又怎能成为满足的因由？密咒之名的特点也是，从不可得的空性中，安立表相之名，正因其为空性，故名称不可得。第三，从“此处水中之月”至“无实有之执着分别”之间所阐述的内容是：例如，此处水中之月是指，在没有云等遮蔽的清澈天空中，当月亮升起时，其影像清晰地显现在清澈的水中，然而，其中没有任何可以被认为是月亮的实有之本体。如同此例，实义的自性，密咒的本尊身和手印，并非特意安排，而是自然显现为本尊，这本身就是从法性智慧的虚空中，显现的一切显有，都广大地显现为身和刹土的各种手印，这就是大手印持明者。
English
That is, from "here, the mirage" to "because of emptiness, it is unattainable" shows that, for example, the nature of the mirage here is that, from the time when the spring warmth is swaying, in the hot place, near noon, when the wind blows down, because the viewer is far away and other four causes are complete, it appears as water. In the four seasons of arising and ceasing, the cold of winter disappears, and the warm and swaying early spring season arrives, and the causes such as the gathering of warmth and sunlight are complete, from this nature, when the mirage appears, the thirsty child regards it as water, generates the thought of quenching thirst, thereby generating the thought of water, and focuses on thinking, however, how can I (the child) be satisfied, cool, or full because of it? In fact, it does not exist. Like this example, the characteristic of the essence of the name of the Great Vehicle of Secret Mantra is that the nature of all dharmas has all forms from the beginning, and it is expressed in words in the state of unattainable emptiness. Although it is established as the name of appearance, the various names themselves are emptiness, so its nature is unattainable, and there is no such entity. As mentioned earlier: Like the nature of a mirage, in the season when farmers cultivate, due to the combination of warmth and sunlight, because of the nature of children suffering from thirst, the thought of water arises, how can it become the cause of satisfaction? The characteristic of the name of Secret Mantra is also that, from the unattainable emptiness, the name of appearance is established, precisely because it is emptiness, the name is unattainable. Third, from "here, the moon in the water" to "free from grasping and discriminating real existence" shows that, for example, the moon in the water here refers to when the moon rises in the clear sky without clouds or other obscurations, its image clearly appears in the clear water, however, there is no real entity that can be regarded as the moon in it. Like this example, the nature of the real meaning, the body and mudra of the deity of Secret Mantra, are not deliberately arranged, but naturally appear as the deity, which itself is from the sky of the wisdom of dharmata, all appearances are widely manifested as various mudras of body and pure land, this is the Mahamudra Vidyadhara.