Chinese
从“ཀྱི”开始，到“ཆེན་པོ་དེ་ཉིད་དོ”之间所指示的是，例如，世间一切光明的君王，是具有光辉的太阳一样。所有道和果的法，全部毫无增损地，对于菩提心不杂任何差别，本体完全圆满地聚集，并且明亮，能压倒下等者，因此，是示教一切显现和圆满自性的伟大之体。因此，如此安立的这个字，也正是称为一切续部或圣教之王。第三是，从“གོ་སྐབས་ཆེན་པོ”开始，到“བརྗོད་ཀུན་གསལ་བར་འགྲེལ”之间所指示的是，例如，开阔广大机会的虚空，是远离偏袒和自性空性，以及门不关闭的缘故，四大种的物体等一切的开阔机会，从而一切无遮地显现一样。菩提心指示并且难以衡量，因为自性秘密的那个圆满大精髓，圆满且成为一切意蕴汇集的意义，因此，那个自证也远离偏袒，并且本体不可分割地，对于一切所说和能说的门不关闭，以各自的乘所说的示教一切教言的语句，以三个意义的锁钥开启并且清楚地解释，因此是一切圣教的总释。第四是，从“གང་གིས་བཀའ་ཡི”开始，到“གང་ལའང་བརྩལ་མི་དགོས”之间所指示的是，例如，如同大臣一样，无论任何人，如果确实获得了伟大君王的教言的真实密令和印章，不依赖于任何其他低下的人，而能支配君王的决策一样。如果通达了此示教根本之义，秘密心髓法界任运成就大圆满诸佛意藏一切汇集的本体，不错乱地，那么，对于其他因果乘的语句集合无论多少的言说和表达的词语，任何都不需要依赖和努力，仅以此就能结合到究竟的意义，因此也是一切口诀的根本。第五是，从“རྒྱུན་དང་བཅས་པའི”开始，到“ཟབ་མོའི་དབྱིངས་ནས་འབྱུང་”之间所指示的是，例如，具有相续的
English
From "ཀྱི" onwards, what is indicated up to "ཆེན་པོ་དེ་ཉིད་དོ" is that, for example, the king of all lights in the world is like the sun, which is radiant and clear. All the dharmas of the path and the fruit, without any exaggeration, are without any distinction in the mind of enlightenment, and the essence is completely gathered and clear, and it overwhelms the lower ones. Therefore, it is the great essence of all teachings that appear and are complete. Therefore, this letter that is affixed in this way is also called the king of all tantras or agamas. The third is, from "གོ་སྐབས་ཆེན་པོ" onwards, what is indicated up to "བརྗོད་ཀུན་གསལ་བར་འགྲེལ" is that, for example, the sky that opens up great opportunities is free from bias, and its nature is emptiness, and because the door does not close, it opens up opportunities for all things such as the objects of the four great elements, and thus everything appears without obscuration. The mind of enlightenment is difficult to show and examine, because its secret nature is that the great essence of completeness is complete and becomes the meaning of all intentions, so that self-awareness is also free from bias, and its essence is indivisible, and the door of all that is said and said does not close, and the teachings of all the teachings spoken by each vehicle are opened and clearly explained by the three keys of meaning, so it is a general commentary on all the Agamas. The fourth is, from "གང་གིས་བཀའ་ཡི" onwards, what is indicated up to "གང་ལའང་བརྩལ་མི་དགོས" is that, for example, like a minister, if anyone obtains the true secret decree and seal of the great king, he can control the king's decisions without relying on any other inferior person. If one understands the meaning of this root of the teaching, the secret essence, the spontaneously accomplished great perfection, the essence of all the gathered minds of the victorious ones, without error, then one does not need to rely on or strive for any of the words and expressions of the collection of words of other cause-and-effect vehicles, but only by this can one be united with the ultimate meaning, so it is also the root of all instructions. The fifth is, from "རྒྱུན་དང་བཅས་པའི" onwards, what is indicated up to "ཟབ་མོའི་དབྱིངས་ནས་འབྱུང་" is that, for example, with continuity,
Chinese
具有的四大元素，包括植物在内，在所有时间里，从不间断地，从因的角度产生，天空开阔，从天空的自性中产生和显现。同样，所有关于因果的教法，以及为调伏对象而产生的言语表达的法门，都如实地从这个难以衡量其深度的甚深密藏之语的法界中，通过加持而显现并扩展，因此也是所有教法的来源。第六，从“要做的意义”到“融入如是”。这表明，例如，世间要实现的利益，如利润等，有许多要做的名目，但最终所有成就的果实都收回到自己的家中，最终都汇集在那里。同样，诸佛之语的众多名目，如九乘等，根据调伏对象的智慧层次，广为阐述和讲述，但所有这些的意义本质，即如实之密咒，在如实之自性中如实证悟时，一切都汇集和圆满，没有不汇集于此的。因此，此续也是所有意义的总结。第七，从“明镜光明”到“自性显明”。这表明，例如，明镜光明的精华能够清晰地显示面容的影像。同样，此如实性之秘密精华的意义，通过在原始光明大自性中扩展的法之明镜，能够如实地显明所有事物和非事物，或轮回涅槃三道的自性，无有错谬。因此，它也是所有事物的明镜。第二，从“一切之根”到“事业何在”。这表明，为了通过确信是口诀的六种意义来阐明这一点，所有事物的根基和根本，即心之自性光明，是自生显现的。因此，在一切事物的体性中，通过自性的理由和法性的道理，远离一切事业，自性必定是不造作的。简而言之，法
English
The four great elements, including plants, arise constantly from the perspective of cause, the sky opens up, and they arise and appear from the nature of the sky. Similarly, all teachings on cause and effect, and all vehicles of speech that arise for the sake of taming beings, all arise and spread through blessings from the depths of this profound and secret teaching, which is difficult to fathom. Therefore, it is also the source of all teachings. Sixth, from "the meaning to be done" to "merged into Suchness." This shows that, for example, the worldly achievements to be accomplished, such as profits, etc., have many categories of things to be done, but ultimately all the fruits that are achieved are gathered back into one's own home, and ultimately they all gather there. Similarly, the many categories of words of the Buddhas, such as the nine vehicles, etc., are widely elaborated and spoken according to the level of intelligence of the beings to be tamed, but when the essence of all these meanings, the secret mantra as it is, is realized as it is in the nature of Suchness, then all are gathered and perfected, and there is nothing that is not gathered there. Therefore, this tantra is also the conclusion of all meanings. Seventh, from "the clear mirror" to "making the nature clear." This shows that, for example, the essence of a clear mirror can clearly show the image of a face. Similarly, the meaning of this secret essence of Suchness, through the mirror of Dharma that expands in the great original clear nature, can clearly show the nature of all things and non-things, or the three paths of samsara and nirvana, without error. Therefore, it is also the mirror of all things. Second, from "the root of all" to "where is the action?" This shows that, in order to clarify this through the six meanings that are certain to be instructions, the basis and root of all things, the clear light of the nature of mind, is self-arisen. Therefore, in the essence of all things, through the reason of self-nature and the logic of Dharma, it is free from all actions, and the self-nature is certainly unconditioned. In short, the Dharma
Chinese
一切事物的自性，不作改变而确定，这是第一个确定。所有行境，不混杂而完全了知，无有偏颇的觉性，在无二大智慧的虚空中，不间断地显现，如日无有起落般开展，因此一切法都显现为自光明的，因此见到一切处都完全光明，所以确定为完全光明，这是第二个确定。所有二取事物的自性，任运成就的真如都汇集于此，无有剩余地成佛，不被任何边际所限制，因为仅仅是无有事物的那个大本体显现为自性，所以确定一切法都在任运成就的状态中，确定为在一个大自性中任运成就，这是第三个确定。法性不作改变、不加造作的本体，在那样的真如中，境、心、显现、执着的自性平等一味，对于邪执显现为二，并且成为所作境的一切法，不舍弃而融入法性中，没有任何言说，因为远离一切戏论的缘故，确定轮回为法性，这是第四个确定。作为因的有情众生的三门，仅仅是显现而无有本体，因此在法身大果中本来圆满地显现，远离获得和堕落的希求和恐惧，确定为无有因果二者的真如，确定为因本身圆满为果，这是第五个确定。好坏和过失功德，所有显现和声响的法，没有可抛弃的事物，大秘密是心的坛城光明，因为是坛城三种自性的缘故，从他处接受是不可能的，因为没有抛弃取舍的名称，本来就远离的缘故，确定没有过失和功德的取舍，这是第六个确定。第三部分是，从“已经见到，已经清净”到“从获得本身产生”之间所讲的，如果有人问，已经承诺的六个确定的意义是什么？大智慧无有间断地自明，因此已经见到法性的虚空。大悲 निरंतर（藏文），निरन्तर（梵文天城体），nirantara（梵文罗马拟音），连续不断的）的相续中显现，以金刚利器本来就斩断了一切障碍，因此已经清净了轮回的痛苦。事业任运成就，因此为了不把所有众生安置于圆满佛地
English
The nature of all things is determined without alteration, this is the first certainty. All spheres of activity are known completely without mixing, the unbiased awareness, in the expanse of the great non-dual wisdom, the sun shines without ceasing, without rising or setting, so all phenomena appear as self-luminous, therefore seeing all directions as completely luminous, so it is determined as completely luminous, this is the second certainty. The nature of all dualistic phenomena, the spontaneously accomplished Suchness is gathered there, without remainder becoming Buddha, not limited by any extreme, because only that great entity without things manifests as the essence, so it is determined that all phenomena are in a state of spontaneous accomplishment, it is determined to be spontaneously accomplished in one great self, this is the third certainty. The nature of Dharma, the unaltered and unadulterated essence, in that Suchness, the nature of object, mind, appearance, and attachment is equally one, for wrong clinging it appears as two, and all phenomena that are to be made into objects, without abandoning, dissolve into the Dharma nature, there is no name for it, because it is free from all elaboration, it is determined that samsara is the Dharma nature, this is the fourth certainty. The three doors of sentient beings as the cause are merely appearances without essence, therefore they appear primordially complete in the great fruit of the Dharmakaya, free from hope and fear of gain and loss, it is determined as the Suchness without cause and effect, it is determined that the cause itself is perfected as the fruit, this is the fifth certainty. All phenomena of good and bad, faults and virtues, appearances and sounds, without anything to be abandoned, the great secret is the luminous mandala of the mind, because it is the nature of the three mandalas, it is impossible to receive from elsewhere, because there is no name for abandoning and taking, because it is primordially free, it is determined that there is no abandoning and taking of faults and virtues, this is the sixth certainty. The third part is, from "already seen, already purified" to "arising from attainment itself" is what is taught, if someone asks, what is the meaning of the six certainties that have been promised? Great wisdom is self-illuminating without interruption, therefore the sky of Dharma nature has already been seen. Appearing in the continuous stream of great compassion, with the vajra weapon, all obscurations have been cut off from the beginning, therefore the suffering of samsara has been purified. Activities are spontaneously accomplished, therefore in order not to place all beings on the perfect Buddha ground
Chinese
利益众生之事已竟。身与智慧之果在自心中任运圆满，一切事物皆显现为法性，祈愿恒常成就，故所欲已成。大智慧中一切功德任运成就，因已生起无与伦比的大自在，故功德之伟大已圆满。如是，三界解脱至佛地，有法显现为法性，有情显现于涅槃，无需从其他处获得果实，故大成就已成，无上之义亦是。原本如是安住于自性之中，如实证悟，获得殊胜秘密之真如体验，生起确信，故大士于此如是任运自成显现果之义。略为广说，如《琼钦》所云：已成就故，亦远离贪执。无事物且完全舍弃。于大甘露之自性中，无需依赖摄取之方便。如是。《珍宝总集》所云：如是原本已为甘露所成就者，勤作亦无法成就。若已完全成就而证悟法界，则一切所作皆为殊胜菩提之自性。如是所说，若能无谬证悟自心任运圆满之真如，则以有情成佛之方便，利益众生之事原本已成。于自生真如中，诸佛不杂乱且圆满，故坛城原本已成。以三千世界完全解脱之自性，供养原本已供。无论做什么都是佛之事业，无有不成普贤行者，故行持原本已行。一切皆于大智慧中无执著而自明，以见而证悟。于大乐之状态中，远离三时之生灭，故禅修已修。无论如何行持，皆不离大乘，故誓言已守。任运成就，无有遗漏其他意义，故修持已修。显现有寂自显为身与智慧，故成就已得。以三身菩提之心性，故积聚已圆满。未曾从三时平等性之界中退失，故成就已开始。智慧自生王不可行，故已镇压地基。一切皆融入大自在之中。