Chinese
在此智慧的本性中，自显现如是清晰，真实，如天神显现，其自性从原始以来就不是以事物的自性成立的，因此是远离执着于有无和分别的边际。正如那里面所说：犹如水中的月亮，无云的天空中月亮升起，影像显现在清澈的水中，虽然显现却没有执取的分别。同样，形相显现的手印，从心的虚空中清晰地显现为身，显现在手印的持明者的面前，虽然如此显现，却远离执取和分别。这是第四个例子：从“犹如梦境”到“远离一切所缘”之间所阐述的。例如，梦境的自性是，当某人被睡眠所压迫时，在他的梦中，无论是片刻、瞬间、刹那，还是年、月等，无论经历多久，都会体验到各种各样的苦乐，但当睡眠醒来时，两者都无法找到。同样，秘密真言的行为也是在大空性一无所有的状态中，无论行为的差别是好是坏，在行为的过程中，也不会执着于行为，智慧不会从如实的状态中动摇，并且由于清净了执着，那些从无明的睡眠中醒来的人如果观察，行为的自性就是远离一切所缘的。如前所说：例如梦境的自性是，当某人被睡眠所控制时，无论是片刻、瞬间、刹那，还是年等，都会同样地体验到快乐和痛苦，醒来后什么也找不到。同样，真言的行为也是在空性的自性中，无论行为的形态如何显现，如果观察，就是远离一切所缘。这是第五个例子：从“声音回响”到“视为执着而显现”之间所阐述的。例如，声音回响或回声的自性是，在某个岩石的地方的表面上，与人的声音的因缘相遇时，就会发出与所说的话完全相同的声音，虽然声音回响是这样产生的，但由于它是在没有任何自性的情况下产生的，所以就像没有自性所缘一样。像岩石的表面和人的声音一样的秘密真言秘密的加持的显现，对于任何需要调伏的众生的成就的
English
In this nature of wisdom, the self-appearance is so clear and true, appearing like a deity. Its very essence is not established as the nature of things from the very beginning, thus it is free from the extremes of grasping at existence and non-existence and conceptualization. As it says: Like the moon in water, the moon rises from the cloudless sky, the image appears in the clear water, although it appears, there is no grasping thought. Similarly, the appearance of the mudra, clearly appears as a form from the sky of the mind, appears in the face of the vidyadhara of the mudra, although it appears like that, it is free from grasping and thought. This is the fourth example: from "like a dream" to "free from all objects of focus" is explained. For example, the nature of dreams is that when someone is oppressed by sleep, in his dream, whether it is a moment, an instant, a split second, or years and months, etc., no matter how long it lasts, he seems to experience all kinds of happiness and suffering, but when that sleep is awakened, neither of them can be found. Similarly, the practice of secret mantra is also in the state of great emptiness where there is nothing at all, no matter how the difference of the practice is good or bad, in the process of practice, the wisdom that does not cling to the practice does not move from the state of suchness, and because of the purification of attachment, if those who have awakened from the sleep of ignorance observe, the nature of the practice is free from all objects of focus. As mentioned before: For example, the nature of a dream is, when a person is controlled by sleep, whether it is a moment, an instant, a split second, or years, etc., he will experience happiness and suffering in the same way, and after waking up, he will not find anything. Similarly, the practice of mantra is also in the nature of emptiness, no matter how the form of the practice appears, if observed, it is free from all objects of focus. This is the fifth example: from "the arising of echoes" to "appears as attachment" is explained. For example, the nature of an echo or reverberation is that when the cause of a human voice meets the surface of a rock in a certain place, it will sound exactly the same as what was said, although the echo arises in this way, it arises from a state where there is no nature at all, so it is like there is no object of focus of nature. The manifestation of the blessings of secret mantra, like the surface of a rock and the sound of a human, for the accomplishment of any sentient beings to be tamed.
Chinese
特意以秘密真言的念诵之声来好好成办，在无自性的法界中，念诵之声的词句的力量强大显现，也如声音影像回响一般，从三门的法性什么也没有，任何边际显现也不是的状态中，念诵之声的力量的加持也什么都显现，出现。那本身如什么也没有而出现一般的基之实相，从无相的因中，如所思所立般形成，无论看向哪里，都如是显现各种声音，却无法指示其自性。那本身中说：石崖回响的相是，譬如因声音触及表面，如实如声音般石崖回响出现，出现却听不到也无法指向声音。同样真言词句念诵的声音，譬如从无中推测有，依靠相而有空性的声音，只是在言说中指示而已。如此。第六是，从“在此眼翳”开始，到“那些什么也没有”之间所指示的。譬如在此眼翳的自性有三种：眼病患者和被昏眩夺去等，显现海螺的黄色等不存在之物。错乱之因存在于对境，存在于根，存在于外境的所依，存在于内在的四种因见到，在错乱的面目上转变为显现的体性而已。那本身无论如何显现，因为根的现量不是量，所以眼翳没有任何体性。同样，秘密真言的见解，且不说恶分别的边际的戏论，就连善分别的对境法界和智慧等的名相的戏论也远离，从自性空性之状态中，一切法如所见般，以神变的形态，体性什么也不确定地显现各种各样，也是自明智的神变中，安住于无论什么都只是显现的状态中而确定，因此那些显现无论在哪方面都没有体性，是超越了体性言说的本身。从前面说：错乱显现的自性是，从离戏论的空性事物中，显现为有命和有力的作者，有情者等等。眼病的面目上显现为事物，只是显现错乱而已。同样真言的
English
Specifically, if one accomplishes well through the sounds of secret mantra recitation, then in the realm of non-inherent existence, the power of the words of the recitation sound manifests powerfully. Even like a sound image echoing, from the state of the three doors having no nature whatsoever and not being any kind of marginal appearance, the blessings of the power of the recitation sound also manifest and appear in every way. That very thing, like something appearing from nothing, from the causeless cause of the fundamental reality, forms according to how it is thought and labeled. Wherever one looks, various sounds appear in that way, yet its essence cannot be pointed out. From that very thing, it is said: "The sign of a cliff's echo is, for example, when sound strikes a surface, just like the sound, a cliff's echo arises. Although it arises, there is no hearing or focusing on the sound. Likewise, the sound of mantra words being recited is, for example, like inferring existence from non-existence, relying on a sign, it is the sound of emptiness. It is merely shown as utterance." Thus it is. Sixth is, from "Here, an eye affliction" to "None of those exist" is what is shown. For example, the nature of an eye affliction here is threefold: for those with eye diseases and those overcome by dimness, the appearance of yellow conch shells, etc., appears as non-existent substances. The causes of delusion are seeing through four causes: existing in the object, existing in the sense faculty, existing in the external support, and existing internally, transforming into an appearance on the face of delusion. However it appears, because the direct perception of the sense faculty is not a valid cognition, the eye affliction has no essence whatsoever. Similarly, the view of secret mantra, let alone the elaborations of the extremes of negative thoughts, even the elaborations of terminology such as the realm of objects and wisdom of positive thoughts are free from that. From the state of emptiness of inherent existence, all phenomena, as they are seen, appear in various ways as the form of magical displays, with no certainty in their characteristics. Even the playing of the magical display of self-awareness is definitely just an appearance of whatever appears. Therefore, those appearances have no essence in any aspect and are beyond expressing characteristics. From the previous one: "The nature of delusional appearance is, from the empty thing free from elaboration, it appears as a life-possessing, powerful agent, a sentient being, and so forth. On the face of an eye disease, it appears as a substance, it is merely the appearance of delusion. Likewise, the mantra's"
Chinese
观点也是，多种神变如何变幻？在无显现的自性中，显现各种错乱而已。瑜伽士如此观察。这是第七，从“水和天空”到“确定无疑”。这里阐述了禅定的比喻和意义有三方面。例如，从清澈的水和清澈的天空中，出现许多不同的水泡和云彩，这些也是从水和天空本身自然产生，并最终回归到水和天空本身而平息，因为是寂静的自性，就像不执著于水本身和天空本身一样，是完全清净的。如同这个比喻，秘密真言大乘有显现、有相的禅定，以及无显现、无相的禅定等等，无数的禅定之门，所有的有相和无相，都是自证菩提心本身，因此，从觉性的坛城光明中自然产生并显现，然后在觉性本身中自然平息，是无二无别的，因此，如实地安住于经部心性的法性，这本身就是确定无疑的完全清净。如是说，在彼经中：“犹如雨水的连续，从水中显现水泡，那也从一种形态中，显现多种名称，聚集并再次分解成碎片，同样瑜伽士修习的禅定，被认为是多种形态。”这是第八，从“乾闼婆的住所”到“不是那样安住”。这里阐述了，例如乾闼婆城市的住所是不确定的，因此有三个特点。乾闼婆的形象从天空的何处出现，城市也同样从那里出现。即使如此出现，也不是在那里确定的，因此不是恒常的，没有稳固性。如同秘密真言的宫殿，由于心安住于如实法性的真如，因此自证安住于天空的境界，同时观想本尊的形象作为手印，在哪里安住并显现，在那里，自显现本身显现为巨大的宫殿，从觉性的加持中显现，如此显现的住所，不是恒常的住所，不是常有的，而是心之真如自
English
The view also, how do many miracles transform? In the nature of non-appearance, various confusions appear only. Yogis observe it that way. This is the seventh, from "water and sky" to "definitely." Here, the metaphor and meaning of samadhi are explained in three aspects. For example, from clear water and clear sky, many different bubbles and clouds appear, which also arise naturally from the water and sky themselves, and eventually return to the water and sky themselves and subside, because it is the nature of peace, just as not clinging to the water itself and the sky itself, it is completely pure. Like this metaphor, the secret mantra Mahayana has samadhi with appearance and signs, and samadhi without appearance and signs, etc. Countless doors of samadhi, all with signs and without signs, are all the self-awareness of the Bodhi mind itself. Therefore, from the mandala of awareness, light arises naturally and appears, and then naturally subsides in the state of awareness itself, being inseparable. Therefore, abiding as it is in the Dharma nature of the Sutra's mind, this itself is definitely complete purity. As it is said, in that sutra: "Like the continuous rain, bubbles appear from the water, and from one form, many names appear, gathering and breaking into pieces again. Similarly, the samadhi practiced by yogis is considered to be of many forms." This is the eighth, from "the abode of the Gandharvas" to "not abiding like that." Here it is explained that, for example, the abode of the city of the Gandharvas is uncertain, so there are three characteristics. From where the image of the Gandharva appears in the sky, the city also appears from there in the same way. Even if it appears like that, it is not fixed there, so it is not constant and has no stability. Like the palace of the secret mantra, because the mind abides in the Suchness of the Dharma nature as it is, therefore, self-awareness abides in the state of the sky, while visualizing the deity's form as a mudra, where it abides and appears clearly, there, the self-appearance itself appears as a huge palace, appearing from the blessing of awareness. The appearance of the abode in this way is not a permanent abode, not constant, but the Suchness of the mind itself.
Chinese
仅仅是显现。如前所说：寻香（梵文：Gandharva，梵文罗马拟音：gandharva，汉语字面意思：气味享受者）所住的自性，在天空或空旷的界面上，寻香的形象无论在哪里出现，城市也从那里出现。出现之后，它也像无常一样。秘密真言成就的处所也是如此，在法或意的天空界面上，瑜伽士秘密主无论在哪里创造，那即是其所住的宫殿。即使出现，也不会改变其状态。如是说。第九是，如何化现。从“如何化现”到“无尽无增”之间所阐述的内容是：例如，火把化现的自性有三种：虽然没有实体，却显现为轮等等各种各样的形态，从一个火把的形态中，也出现各种各样的形状。如果有人旋转火，就会像火把轮的延续和星火的轨迹等一样显现。显现的生起之流不会中断。同样，真言的奇妙变化，无论是与轮回或有情众生不相同，还是与涅槃或佛相同，二者的自性法性没有二元性，因此从没有取舍的自性中，根据所化众生的想法，各种各样的奇妙变化都会显现。并且，无论在哪里，显现出成就事业的众多景象，显示出持续不断的显现，虽然显现却不会停止，而是以各种方式显现，因此不会因减少而耗尽，也不会因增加而增长。如前所说：火把的自性，谁的手中拿着火把，旋转时看起来像轮的延续，但那上面没有轮的自性。同样，真言的奇妙变化，从不相同和相同的自性中，如何产生所缘的意义，奇妙变化持续不断。如是说。第十是，在此影像。从“在此影像”到“即是如此”之间所阐述的内容是：例如，在此处所显现的脸的影像有三种：真实的脸庞，以及显现影像的基础，即无垢清澈的镜子，二者聚合而显现，依靠具备这三种条件，影像就会如实地显现出放置者的脸庞。虽然如此显现，但影像本身