English
From "cherishing activities exceedingly," it is taught that, for example, those who go to the ocean to obtain jewels disregard all the extremely vicious sufferings of snakes, crocodiles, bees, and so forth, and achieve their purpose by practicing with difficulty. This is in accordance with the Dharma of Samadhi, which is to strive with difficulty. The meaning to be illustrated by that example is: those who seek the supreme and greatly blissful wisdom of yoga, which is exceedingly secret, destroy these difficult activities that destroy the enemies of Samadhi, such as conceptual thoughts, sinking, dullness, and agitation. If they practice with skill in meaning, they will obtain and realize the supreme bliss of Samadhi and become a treasure trove like an ocean of qualities. As it is said, this is the essence of supreme Samadhi, which is exceedingly clear, and the excellent teaching of practicing accordingly. Therefore, one should diligently engage in the activity of familiarizing oneself with the essential meaning with one's own mind, striving to become familiar with it, which is exceedingly cherished. Thus, he taught. Fourth, from "Friends" to "has been attained," it is taught that, calling out "Friends," the meaning of what is taught is to understand that the experience of realization is attained through practicing Samadhi. The teacher, the Great Secret Lord, spoke thus and revealed the meaning, so that those inferior beings, the Vidyadharas, attained the six Dharmas of warmth and bliss of that very intention, and ultimately gained confidence in realization. The title of the chapter: In the Great Sutra that gathers the intentions of all Buddhas, the chapter that teaches how a yogi, from the state of realizing the view, masters the mind with workable Samadhi, and achieves the manifest result by practicing the art of meaning, is called the seventy-third, which has been clearly explained and expounded. Ninth, achieving through essential instructions, explained like the elixir that transforms into gold, has four parts: concise explanation, extensive explanation, cherished advice, and conclusion. First, from "Then again" to "just as it is," it is taught that this chapter elucidates the definitive meaning.
Chinese
总之，口诀一般有五种：通过修习之力的口诀，根据修习力量的大小，配合根器而运用；进入之门的口诀，随各自的智慧，进入自己选择的象征方法；成就之方便的口诀，是意义和文字的瑜伽；成就之果的口诀，是使自显的佛陀现前；以及反复诵读的口诀，就是此章节所阐述的意义。对此，以三摩地来领受也意义重大，为了使之容易，之后，导师，秘密主，宣讲的大士，对下劣之身的菩萨们如此教导并商议。以论证来源的开端为主题，称呼“朋友们”，为了使在此无勤而能成佛，以意义口诀来成就的方便是什么呢？是这样的：无论修习什么对境，在修习之时，为了使心特别获得，除了不努力和无所缘的特殊方法之外，没有其他。那么，对于什么心不特别努力和无所缘呢？指示自性是这样的：证悟真如，如实决断真如的殊胜方法。因此，在《心经大疏》中说：诸法如实不动，法性如虚空之体，一切过患完全清净，行境自然空寂，无所作为，自性解脱。第二部分有四点：阐述以意义口诀所把握的功德，阐述没有以口诀把握的过失，阐述反复诵读的意义口诀的自性，以及阐述这不是小智慧者的境界。第一点是：为什么呢？等等，通过六种功德之门来阐述，如果详细阐述，就是：以见解的确定秘密所把握的方法的功德，以禅修使完全解脱的方便的功德，以行为使重大意义增上的方便的功德，以证悟的力量使远离勤作的方便的功德，具足殊胜智慧方便的口诀的功德，因此，如果精通口诀的要点，那么无需寻求一切殊胜意义，自然成就。
English
In general, there are five kinds of instructions: The instruction of the power of practice, which is applied according to the capacity, combined with the magnitude of the practice power; the instruction of the door of entry, which is entered into any symbolic method chosen by one's own wisdom; the instruction of the means of accomplishment, which is the yoga of meaning and letters; the instruction of the fruit of accomplishment, which is to manifest the self-appearing Buddha; and the instruction of repetition, which is the meaning of the teachings of this chapter itself. It is also very meaningful to take it into practice with samadhi, and in order to make it easier, then the teacher, the lord of secrets, the great being who expounds, taught and discussed with the bodhisattvas of inferior bodies in this way. Addressing them as "friends" on the subject of the origin of reasoning, what is the convenient way to attain enlightenment without effort by accomplishing it through the instruction of meaning? It is like this: whatever object of meditation is meditated upon, at the time of meditation, in order to make the mind particularly attain, there is nothing other than the special method of non-effort and non-objectification. Then, what is it that the mind does not particularly strive for and does not objectify? Indicating the essence is like this: realizing suchness, the supreme method of truly ascertaining suchness as it is. Therefore, in the Great Commentary on the Heart Sutra, it says: "Things do not move as they are, the nature of reality is like the essence of space, all faults are completely purified, the realm of action is naturally empty, without action, the nature is liberated." The second part has four points: explaining the qualities grasped by the instruction of meaning, explaining the faults of not grasping by the instruction, explaining the nature of the instruction of the meaning of repetition, and explaining that this is not the realm of small wisdom. The first point is: Why is that? etc., explained through the six doors of qualities, and if explained in detail, it is: the quality of the method grasped by the certainty secret of view, the quality of the means of making complete liberation through meditation, the quality of the means of enhancing great meaning through action, the quality of the means of being free from effort by the power of realization, the quality of the instruction endowed with the means of supreme wisdom, therefore, if one is skilled in the essentials of the instructions, then there is no need to seek all supreme meanings, it is naturally accomplished.
Chinese
是出现的功德。第一，为什么呢？从“为什么”到“五毒不侵”之间所说。为什么呢？要用理由使人信服，譬如，即使是剧毒的黑哈拉毒，如果用咒语完全控制的方法来使用，毒的疾病也不能伤害任何人。同样，对于具有如实确信的真如所摄持的见解者，贪嗔痴三毒，或者包括我慢嫉妒在内的五大毒，都无法侵入，因为它们在伟大的智慧虚空中显现，反而会转化为道。因此，以决断而对任何事物都没有取舍，不取不舍，念头的延续自然处于真如的状态，即使生起念头也不会阻止，也不会嗔恨。对于所见所闻也不应追随，因为通达的特殊方法非常珍贵，所以应该像所说的那样接受。从《普贤大乐自住续》中说：谁知方法之王，彼即是义成办之身，以不生智慧知义，彼即是无造作口诀圆满。又说：除了过患之因外，没有从其他地方来的佛，即使是殊胜的甘露妙药，也是从有毒之物中产生。如果毒中没有药的因，那么所有的药就没有药的名字。所有美好的事物出现，也是通过过患而使之美好。又说：过患之因是不明，不明是法界的宝藏，没有比它更大的了。过患的延续是能取所取二者，能取所取是方便和智慧，没有比过患之因更大的了。过患之因是五烦恼，五烦恼显现为五智慧，没有比过患之因更大的了。等等，非常多。第二，从一个偈颂的下面，从“真如”到“烦恼解脱”之间的两句所说。因此，以如实之体而决定的真如遍及一切法，谁能知道一切都安住于那个整体的意义中呢？
English
These are the merits of arising. First, why is that? It is shown from "Why is that?" to "Unaffected by the five poisons." Why is that? To make one believe through reasoning, it is like this: For example, even the extremely poisonous black hala poison, if used with a method that is completely controlled by mantras, the disease of poison cannot harm anyone. Likewise, for one who has a view that is grasped by the Suchness that is confidently understood as it is, the three poisons of afflictions—desire, hatred, and ignorance—or the five great poisons including pride and jealousy, cannot overcome and will not harm, because they are clear in the expanse of great wisdom and will turn into the path. Therefore, with decisiveness, there is no acceptance or rejection of anything. Without accepting or rejecting, the continuous stream of thoughts naturally remains in the state of Suchness. Even if thoughts arise, they are not stopped, and one does not become angry. One should not follow after what is seen or heard, because the special method of realization is extremely precious, so it should be accepted as it is taught. From the Tantra of the Great All-Good Self-Abiding, it says: Whoever knows the king of methods, that itself is the body of accomplished meaning. Knowing the meaning with unborn wisdom, that itself is the complete, unfabricated instruction. And it says: Other than the cause of faults, there is no Buddha from elsewhere. Even the supreme medicine, nectar, arises from what is poisonous. If there were no cause of medicine in poison, then all medicines would have no name of medicine. All good things that arise also make good through faults. And it says: The cause of faults is ignorance. Ignorance is the treasury of the realm of reality. There is nothing greater than it. The continuation of faults is the two, grasping and conceptuality. If grasping and conceptuality are method and wisdom, there is nothing greater than the cause of faults. The cause of faults is the five afflictions. If the five afflictions appear as the five wisdoms, there is nothing greater than the cause of faults. And so on, there are very many. Second, from below one verse, from "Suchness" to "Afflictions are completely liberated," it is shown by two lines. Therefore, with the Suchness that is decided as the nature of as-it-is, pervading all phenomena, who knows that everything abides in the meaning of that totality?
Chinese
当证悟时，烦恼的五种束缚等自然显现为解脱的智慧，这是正确证悟的功德。在《心经大论》中说：众生处于寂静大乐之中，因此自性解脱，不是从他处而来。自生智慧无需寻觅，无需寻觅的圣者是寂静的。解脱后也示现解脱之道，显现故为大解脱，解脱与未解脱无二。轮回即是涅槃，不存在二元对立的执着。谁能如此见，即战胜了相的战场。谁能如此执持，即是佛陀，是胜者的儿子。第三，从两句偈颂之后，“瑜伽即是”到“超越大义”之间，用一偈颂来表示。具有口诀的功德是：无论哪个瑜伽士，精通殊胜口诀的真实义，具有智慧，以方便摄持束缚之法，烦恼的分别念，无论如何行持，都不会被行持所阻碍，不会被行持的因所束缚。对于他来说，没有从业中解脱出来，无论做什么都会成为积累，因此大解脱，自生的涅槃，也脱离了从他处寻觅的心，仅仅以不费力的方便行持，也能不经历行持的境，胜者之净土，殊胜之地，就能获得殊胜的大义或无上大义。那么，口诀的行持是抓住见解，因此需要学习九种吗？如果在此证悟，则无需努力，因为已经确定了特殊方便的体性，不会与以绳索切断的见解混淆，因此需要学习十种。第四，从一偈颂之后，“一切皆空”到“远离艰难之业”之间，用四句偈颂来表示。通达一切法为空性大乐，不错谬地了知，这样的圣者，具有清净行持之境的智慧，当下即显现为涅槃。远离了以寻求之心去努力完成事业的疲惫，远离了以极大辛苦的艰难之业，因此不需要诸多行为的实践。
English
When realization occurs, the five bonds of afflictions and so on naturally manifest as the wisdom of liberation, which is the merit of correct realization. In the Great Heart Sutra, it is said: Beings are in the state of great peace and bliss, therefore, self-nature is liberated, not coming from elsewhere. Self-born wisdom needs no seeking, the noble one who needs no seeking is peaceful. After liberation, he also shows the path of liberation, appearing as great liberation, liberation and non-liberation are not two. Samsara is Nirvana, there is no dualistic clinging. Whoever sees thus, conquers the battlefield of signs. Whoever holds thus, is the Buddha, the son of the Victorious One. Third, from after the two verses, from "Yoga is" to "Transcending Great Meaning," it is shown with one verse. The merit of having oral instructions is: whichever yogi, skilled in the truth of the supreme oral instructions, possessing wisdom, with skillful means grasping the binding dharma, the discriminating thoughts of afflictions, no matter how he practices, he will not be hindered by the practice, nor will he be bound by the cause of the practice. For him, there is no liberation from karma, whatever he does becomes accumulation, therefore great liberation, self-born Nirvana, also free from the mind of seeking from elsewhere, merely by effortlessly practicing the means, without experiencing the realm of practice, the pure land of the Victorious Ones, the supreme land, he can obtain the supreme great meaning or the unsurpassed great meaning. So, the practice of oral instructions is to grasp the view, therefore is it necessary to learn nine? If one realizes here, then there is no need to strive, because the nature of the special means has been determined, it will not be confused with the view cut off by a rope, therefore it is necessary to learn ten. Fourth, from after one verse, from "All is empty" to "Free from difficult deeds," it is shown with four verses. Having thoroughly understood all dharmas as emptiness, great bliss, knowing without error, such a noble person, possessing the wisdom of a pure realm of practice, immediately manifests as Nirvana. He is free from the fatigue of striving to accomplish deeds with a seeking mind, free from the difficult deeds of great hardship, therefore he does not need the practice of many actions.