English
It is merely appearance. As previously stated: The nature of the Gandharva's abode is such that, in the sky or empty space, wherever the form of a Gandharva appears, the city also arises from there. After arising, it is also like impermanence. Similarly, the places of secret mantra accomplishment, in the sky-like space of Dharma or mind, wherever the yogi, the secret lord, creates, that is the palace where he dwells. Even if it arises, it does not change its state. Thus it is said. The ninth is, how it is manifested. From "how it is manifested" to "without depletion or increase" is what is being taught. For example, the nature of the manifestation of a firebrand is threefold: although there is no substance, it appears in various forms such as wheels, etc. From the form of a single firebrand, many different shapes arise. If someone spins the fire, it appears like the continuation of a firebrand wheel and the trails of sparks, etc. The stream of arising appearances is not interrupted. Similarly, the miraculous transformations of mantra, whether dissimilar to samsara or sentient beings, or similar to nirvana or the Buddhas, the nature of these two dharmas is without duality. Therefore, from the essence of non-acceptance and non-rejection, according to the thoughts of those to be tamed, various miraculous transformations appear. And wherever the appearance of many arrangements accomplishing purposes is shown, the continuous appearance arises without interruption, and although it appears, it does not cease, but appears in various ways. Therefore, it is not exhausted by diminishing, nor does it increase by accumulating. As previously stated: The nature of a firebrand, whoever holds a firebrand in their hand, when spun, appears like the continuation of a wheel, but there is no nature of a wheel on it. Similarly, the miraculous transformations of mantra, from the nature of dissimilarity and similarity, how the meaning of the object of focus arises, miraculous transformations are continuous. Thus it is said. The tenth is, here the image. From "here the image" to "it is just so" is what is being taught. For example, the image of a face that appears here is threefold: the actual face, and the basis for the appearance of the image, which is the clear, stainless mirror. When these two come together, the appearance exists, relying on having these three conditions, the image appears just as the face of the one placing it. Although it appears in this way, the image itself
Chinese
就像镜子和脸在那个时候没有区别一样，密宗的成就也是如此。因为在这里，一般情况下，不认为原因和结果是分开的，所以如果看到了大乘意义的本质，那么成就的基础或原因，即心的法性，也就是结果，即伟大的成就。因为它也是产生的因，所以在意义上，原因和结果是不可分割的。因此，对于法性来说，心和成就之间没有原因和结果的区别，这就是心的如是性。因此，这才是最终的伟大成就。就像前面所说的那样：显现影像的特征是，例如，依赖于脸和镜子，脸的影像才会出现，但它在哪里是独立的呢？同样，密咒的成就也依赖于修持和禅定的工具，成就的方式才会出现，但所祈求的目标在哪里呢？这些也都是通过十种相瑜伽来了解的殊胜之处，是决定的意义。第二部分有十个方面：显示了唯一真如；显示了它不是低劣智慧的对象；解释了低劣智慧无法理解的例子和意义；因为低劣智慧无法立即理解，所以逐步显示；劝诫不要向低劣智慧显示不可思议的意义；显示了意义是不可表达和描述的；解释了如果理解了，就没有边和中心；显示了在意义上没有取舍；解释了不理解的错误之处；显示了理解与不理解的区别。第一部分是从“因此，有多少”到“没有显现”。通过推理来产生信任，即通过解释的方式，所有显现为有相的法，都与无相的真如无别，是唯一的。因此，无论以何种方式进行修持，无论成就显现为何，无论征兆如何出现，法性都是平等大性，不会动摇，因此从菩提心出发，没有来去。因此，通过十个例子，显示了理解意义的方式的本质是真如，是唯一的。就像它本身所说的那样：因此，所有有相的法，因为在无相的自性中是唯一的
English
Just as the face and the mirror are non-different at that time, so too are the accomplishments of Secret Mantra. Because here, in general, the cause and effect are not seen as separate, so if one sees the essence of the meaning of the Great Vehicle, then the basis or cause of accomplishment, which is the nature of mind, is also the result, which is great accomplishment. Because it is also the cause of arising, in meaning, cause and effect are inseparable. Therefore, for the nature of reality, there is no distinction of cause and effect between mind and accomplishment; it is the Suchness of mind. Therefore, that alone is the ultimate great accomplishment. As it was said before: The characteristic of the appearance of an image is that, for example, relying on the face and the mirror, the image of the face appears, but where is it independent? Similarly, the accomplishment of mantra also relies on the tools of practice and samadhi, and the manner of accomplishment appears, but where is the object of supplication? These are also the supreme points to be understood through the ten aspects of sign yoga, which is the meaning of determination. The second part has ten aspects: showing the oneness of Suchness; showing that it is not an object of inferior intellect; explaining the example and meaning that inferior intellect cannot understand; because inferior intellect cannot understand it all at once, showing it gradually; advising not to show the inconceivable meaning to inferior intellect; showing that the meaning is inexpressible and indescribable; explaining that if understood, there is no beginning or end; showing that there is no acceptance or rejection in meaning; explaining the errors of not understanding; showing the difference between understanding and not understanding. The first part is shown from "Therefore, as many as" to "there is no arising." To be trusted by reason is that by the manner of explanation, all phenomena that appear as signs are inseparable and one with the signless Suchness, as it is. Therefore, no matter how the means of accomplishment appear, no matter what kind of accomplishment appears, and no matter how the signs appear, the nature of reality is the great equalness, unwavering, and therefore there is no coming and going from the mind of enlightenment. Therefore, through ten examples, it is shown that the essence of the way of seeing meaning is Suchness, is one. As it says itself: Therefore, all phenomena with signs, because they are one in the signless nature
Chinese
无论生起怎样的分别习气，因为诸法在本性中是唯一的。所有分别执着的现象，皆未生未现，本性即是如此。无有动摇，却显现奇迹，各种功德大量涌现。谁能见到这宝藏之精华，所有诸佛的功德，也在一瞬间汇集于此。因此，这如意宝，因其不可逆转，应当接受。如是说。第二，从“深奥秘密”至“不会证悟”之间，阐述了：密咒的意旨，深奥中的精髓，殊胜的秘密是，如同虚空般，即使探究边际也无法以分别寻得。如同密咒般，其无边无际的究竟意义难以衡量，难以如实见到。任何不具备大瑜伽士智慧之眼，或不具备正见者，以各种名相来臆测秘密的宗义，这是对不可测之物的臆测，因此不会真正证悟，因为分别本身无法寻得。因此，如前所说：“不可得，离戏论的菩提心，显现为深奥的究竟意义，如同虚空中的结，难以衡量。瑜伽士若执着于相，心胸狭隘，任何能力不足者若进行分别，如同婢女般臆测自己，即使臆测也不会证悟。”如是说。第三，从“譬如太阳”至“孩童昏厥”之间，阐述了：以这种分别的方式无法证悟此理。为了表示如实证悟是困难的，譬如，如果用眼睛直视太阳的中心并进行观察，谁也无法确定光明的本质。太阳光芒四射，眼睛会被强光所刺伤，以至于什么也看不见。同样的，对于秘密的意义，那些心智尚未成熟、智慧不足的愚昧之人，无论如何以分别心来研究密咒的精髓，也无法通过分别来证悟无二的密咒之义，无法如实见到。相反，寻求者，也就是心智愚昧或不足的孩童，会变得迟钝，对意义感到困惑，最终昏厥。
English
No matter what kind of habitual tendencies of conceptualization arise, because all phenomena are one in their essence. All the characteristics of elaborations of conceptual engagement, are unborn and unarisen, the essence itself is like that. There is no movement, yet miracles appear, various qualities arise greatly. Whoever sees this essence of the treasure, the qualities of all the Buddhas, also gather in it in a single moment. Therefore, this wish-fulfilling jewel, because it is irreversible, should be accepted. Thus it is said. Secondly, from "Profound Secret" to "will not be realized," it is shown that: The meaning of the secret mantra, the essence of the profound, the supreme secret is, like the sky, even if the boundary is explored, it cannot be found by conceptualization. Like the secret mantra, its boundless ultimate meaning is difficult to measure, and it is difficult to see as it is. Anyone who does not have the eye of wisdom of a great yogi, or does not have the right view, and attaches many names of terms to speculate on the secret tenets, this is speculation on the immeasurable, so it will not be truly realized, because the conceptualization itself cannot find it. Therefore, as previously said: "Unattainable, free from elaboration, Bodhicitta, appears as a profound ultimate meaning, like a knot in the sky, difficult to measure. Yogis who are attached to appearances are narrow-minded, and anyone who is weak in ability speculates, speculating on themselves like a servant girl, even if they speculate, they will not be realized." Thus it is said. Thirdly, from "For example, the sun" to "the child faints," it is shown that: In this way of conceptualizing, this meaning cannot be realized. In order to show that it is difficult to realize as it is, for example, if you look directly at the center of the sun with your eyes and observe it, no one can determine the essence of light. The sun shines brightly, and the eyes will be stung by the strong light, so that nothing can be seen. Similarly, for the meaning of the secret, those ignorant people whose minds have not matured and who lack wisdom, no matter how they study the essence of the secret mantra with conceptual minds, they cannot realize the meaning of the non-dual mantra through conceptualization, and cannot see it as it is. On the contrary, the seeker, that is, the child who is foolish or lacking in mind, will become dull, feel confused about the meaning, and eventually faint.
Chinese
因为转变的缘故，在那（经）中说，例如对于太阳的精华，如果用眼睛的官能去观察，那么观察的结果是不会了解那个意义的，光芒的射线会变成眼翳。同样，以孩童的自性，对于深奥的意义无论如何观察，也不会见到真正的意义，头脑迟钝的孩童会昏厥。这样说。第四是，从“因此秘密”到“有缘者略微表示”之间所说的是，因此，秘密真言这个秘密殊胜的，以难以理解的方式，用比喻来象征也困难，所以无法了解，是超离了对境的。然而是不相符的，但是，通过有智慧的人，以象征的方式，对于那些迷惑于真言二元对立意义的愚昧者，为了表示意义的少分本质而能了解，为了这个必要，对于具有下乘或天瑜伽等资格的人，与三摩地意义相关联，或者以身手印等来表示与意义结合的方式，仅仅是略微表示而已。也如先前所说，对于隐藏在空性中的意义，用比喻象征的词语钥匙，开启平等智慧之门，显现隐藏的意义，就像谷仓中的酥油灯一样，清除提升显现，清晰地存在。这样说。第五是，从“不可思议的”到“对他们我没有开示”之间所说的是，由于行境从根本上清净，所以对于这个不可思议的法性，本来就远离了作意和思虑，因为不是分别念的对境，所以以如此确定的道路，也不要将意识涉入其中，像那样安住就能获得自在。像那样安住的状态中，不作意地安住，无论如何行持也没有束缚，这个意义的深奥法性非常难以理解，所以对于不努力秘密意义的幼稚愚昧者，我没有开示，也没有教导，这是它的意义。在那（经）中说，不可思议的法，有分别念者不能了解，因为有些人不了解那个意义，有什么必要堕入悬崖？本来没有听闻是最好的，远离思虑而如是安住，这个不作意安住的法，我没有对孩童们开示，即使开示也不会理解，开示时