Chinese
如是说：从无任何法性之中，一切法也以任何方式生起和显现的奇妙之处，也是以任何方式转变的一切大智慧的实事，本体是不确定性本身显现。因为对于它来说，没有成为障碍的法，并且远离了恒常，所以无论如何观想和思维，都会以多种方式显现，这就像如意宝珠一样。如是说。第二是，又，薄伽梵悦意音。从“如果证悟，即是大乐处”之间所说。又，薄伽梵悦意音，本体自性清净，他的意旨是这样说的：轮回世间的生处，传递和产生的原因是无明。无明的本体本来就是如是性的智慧，因此是无有依赖的基础和产生的根源，是毫不阻碍的刹那。如果如实地认识和证悟那个意义，那么轮回本身就是大乐的处所，没有其他途径可以到达。如是说。第三是，又，薄伽梵明镜光。从“那本身就是真正的道路”之间所说。又，薄伽梵明镜光，本体自性清净。他的意旨是这样说的：对于心的真如，执着为五烦恼和执着为五智慧这两种，就像乌云遮蔽太阳一样。对于如实的状态，好的和坏的执着都是遮蔽，因此看不到真如。因此，没有执着和不执着之分，从两者的名称中解脱出来就是伟大的不执着本身。如果这样证悟，那么执着的本体就是真正的伟大道路，因此没有必要从其他道路去寻找。如是说。第二是，又，薄伽梵月光吉祥。从“乘无所事”之间所说。又，薄伽梵月光吉祥，本体自性清净。他的意旨是这样说的：所显示的无量乘门，也只是为了根据所化众生的不同意乐，引导和教导的方便，而以多种次第显示而已。根本究竟的乘
English
It is said: From the absence of any nature of phenomena, the wonder of all phenomena arising and appearing in any way, and also the reality of all great wisdom that transforms in any way, the very essence of uncertainty itself manifests. Because for it, there is no phenomenon that becomes an obstacle, and it is free from permanence, so however one visualizes and thinks, it appears in various ways, like a wish-fulfilling jewel. Thus it is said. The second is, again, the Bhagavan Delightful Sound. From "If one realizes, it is the place of great bliss" in between. Again, the Bhagavan Delightful Sound, whose essence is self-purified, his intention is saying this: The root of passing on and generating in the cycle of worldly existence is ignorance. The very essence of ignorance is originally the wisdom of suchness, therefore it is a moment without a basis of reliance and a root of generation, and without any obstruction. If one truly recognizes and realizes that meaning, then the cycle itself is the place of great bliss, and there is no other way to reach it. Thus it is said. The third is, again, the Bhagavan Mirror Light. From "That itself is the true path" in between. Again, the Bhagavan Mirror Light, whose essence is self-purified. His intention is saying this: For the suchness of the mind, the two, grasping at the five afflictions and grasping at the five wisdoms, are like dark and white clouds obscuring the sun. For the state of reality, both good and bad grasping are obscurations, therefore one does not see the suchness. Therefore, without the distinction of grasping and non-grasping, liberation from the names of both is the great non-grasping itself. If one realizes in this way, then the essence of grasping is the true great path, therefore there is no need to seek it from other paths. Thus it is said. The second is, again, the Bhagavan Moonlight Auspicious. From "Vehicle is without action" in between. Again, the Bhagavan Moonlight Auspicious, whose essence is self-purified. His intention is saying this: The countless doors of the vehicle that are shown are only shown in various stages as a means of guiding and leading according to the different inclinations of the beings to be tamed. The fundamental ultimate vehicle
Chinese
因此，其确切含义仅存在于金刚乘中，完全包含于其中。如是说。第三，关于心性以三种特征来展示：广说，略义。初者有三：因之知晓的特征，缘之进入的特征，果之究竟的特征。初者是：又，世尊日之藏严。从“获得自在”之间，以四个部分展示。又，世尊日之藏严，本体自性清净，如是说道：无论谁以何种方式如实地见到和遇见秘密咒的本体，在那一瞬间，就能斩断和摧毁被无知之云所覆盖的、阻碍了解和看到深奥之物的帷幕。这样的人，就像金翅鸟和狮子一样，即使像胎儿和蛋一样被身体的胎藏所遮蔽，也一定不会出现在真正的地上。如是说。又，世尊香王或象王，本体自性清净，如是说道：通过获得对智慧心性的自在之方便的智慧，任何显现都没有成立，因为获得了对幻化之法的自在，就像黑暗中出现光明一样，以大智慧自在地控制所有的轮回之黑暗，并在自证的法性之中显现，但将非有转变为有是没有任何的。如是说。又，世尊极喜王，本体自性清净，如是说道：显现为幻化，但不可执着的清净事物，智慧幻化和邪念相之幻化，虽然显现为好坏，但两者的本体自性无二，在如是性中是一体的。因此，了知两者不灭且不可执着，明白自性无别而平等，即是二资粮任运成就。如是说。又，世尊宝王，本体自性清净，如是说道：这些不可思议且无边无际的名称，如其所是地，从一开始就与如是性的状态无别，是一体的。因此，任何圣者以如是的如是
English
Therefore, its exact meaning exists only in the Vajrayana and is completely contained within it. Thus it is said. Third, regarding the nature of mind being shown in three characteristics: explained in detail, condensed meaning. The first has three: the characteristic of knowing the cause, the characteristic of entering the condition, and the characteristic of the ultimate result. The first is: Again, the Bhagavan Sun Heart Splendor. From "obtaining mastery" in between, it is shown in four parts. Again, the Bhagavan Sun Heart Splendor, whose essence is pure, said this: Whoever sees and meets the essence of the secret mantra as it is, in that instant, will cut and destroy the veil of ignorance that is covered by the clouds of ignorance and obstructs the understanding and seeing of profound things. Such a person, like the Garuda and the lion, even if obscured by the womb of the body like a fetus and an egg, will certainly not appear on the true ground. Thus it is said. Again, the Bhagavan Incense King or Elephant King, whose essence is pure, said this: Through the wisdom of the means of obtaining mastery over the mind of knowledge, no appearance is established, because having obtained mastery over the illusory dharma, just as light appears in darkness, all the darkness of samsara is controlled with great wisdom, and it is manifested in the realm of self-awareness, but there is nothing that transforms non-existence into existence. Thus it is said. Again, the Bhagavan King of Manifest Joy, whose essence is pure, said this: Pure things that appear as illusion but are not grasped, wisdom illusion and the illusion of false thoughts, although they appear as good and bad, the essence of both is non-dual, and in suchness they are one. Therefore, knowing that the two are imperishable and not grasped, understanding that the nature is inseparable and equal, is the spontaneous accomplishment of the two accumulations. Thus it is said. Again, the Bhagavan Jewel King, whose essence is pure, said this: These inconceivable and boundless names, as they are, are inseparable from the state of suchness from the beginning, and are one. Therefore, any noble being with such a suchness
Chinese
因此，毫不错误地了解和认识到您自己的意义，就一定能获得对一切事物进行控制的无杂、完整和彻底的认识。如是说。第二是，从“又，薄伽梵光荣”到“持明者”。之间所讲的是，又，薄伽梵光荣自性清净者如是说：诸佛的秘密意旨，通过见解了解和认识后，通过禅修，安住于其中的人，就是获得了自生觉性之力的瑜伽士。因此，如实地确定地认识到这一点，就是真实地获得了持明者的殊胜地位。如是说。第三部分有五个五组，在第一个五组中也有五个：不尽的功德不会单独产生，寂静的事业成就，法身的开示，功德被显示为珍宝之藏，报身的开示。第一是，从“又，薄伽梵苦行之王”到“修行在哪里？”之间所讲的是，又，薄伽梵苦行之王自性清净者如是说：当心的如实自性显现时，无有且不尽地产生，作为果之王的伟大功德，持续不断地显现一切且普遍产生，就像获得了珍宝之藏的控制权一样，因此不依赖于积聚。如是说。又，薄伽梵顶髻精华自性清净者如是说：在禅修如实法性，未被改变的真如之义时，也以自明觉性如实地禅修来安住于心，因此，无有能修所修，在如是自性中自明的不分别就是果。如果不是这样，就没有需要修证的果，也没有为了那个意义而努力的修行。如是说。第二是，从“又，薄伽梵决定逝去”到“在空性中自然清醒”。之间所讲的是，又，薄伽梵决定逝去自性清净者如是说：例如在虚空中突然
English
Therefore, knowing and understanding your own meaning without error will surely lead to the attainment of unadulterated, complete, and thorough understanding that controls all things. Thus it was said. The second is indicated by the passage from "Again, the Bhagavan Radiant Glory" to "the holder of knowledge." Again, the Bhagavan Radiant Glory, the essence of purity, spoke thus: This secret intention of the Buddhas, having been known and understood through view, whoever abides in that through meditation is a yogi who has obtained power over self-arisen awareness. Therefore, truly realizing this as it is, is truly attaining the supreme state of the holder of knowledge. Thus it was said. The third part has five sets of five, and the first set of five also has five: inexhaustible qualities do not arise separately, peaceful actions are accomplished, the Dharma body is taught, qualities are shown as a treasure of jewels, and the Enjoyment body is taught. The first is indicated by the passage from "Again, the Bhagavan King of Austerities" to "Where is practice?" Again, the Bhagavan King of Austerities, the essence of purity, spoke thus: When the essence of the mind's suchness manifests, the great qualities of the king of fruits, which arise without ceasing and are inexhaustible, appear in everything and arise universally without interruption, like gaining control over a treasure of precious jewels, and therefore do not depend on accumulation. Thus it was said. Again, the Bhagavan Essence of the Crown, the essence of purity, spoke thus: In meditating on the suchness of the unaltered reality of Dharma, one also abides by placing the mind in meditation on self-awareness as it is, therefore, without an object of meditation or a meditator, non-conceptualization, which is self-illuminating in suchness itself, is the fruit. If it is not so, there is no fruit to be attained, nor is there any practice that strives for that meaning. Thus it was said. The second is indicated by the passage from "Again, the Bhagavan Definitely Gone" to "Naturally awakened in emptiness." Again, the Bhagavan Definitely Gone, the essence of purity, spoke thus: For example, suddenly in the sky
Chinese
就像浓厚的云层遮蔽天空一样，由于无明的影响，心的本性也被各种突发的念头所遮蔽，这是轮回状态的比喻和意义。同样，例如在晴朗的天空中，云层消散，天空清澈明亮，就像这样，当了悟到分别念的刺痛、能取和所取的遮蔽都是法性空性时，自性清净于觉性的虚空中，这本身就是从遮蔽中解脱，圆满了寂静的事业，这是所要表达的比喻和意义。如是说。第三，从“世尊决定宣说”到“广泛阐述其自性”。如是说。这段话表明，世尊以自性清净而决定宣说：“所有因果乘，皆以清净之语宣说”，所有显现为如是宣说的，都圆满于意义的自性，即五种不可分割的语，如金刚般的法身语，没有生灭和来去的戏论。如是生灭和来去的戏论不存在，这便是无生任运成就的殊胜圣语，如山谷回音般无有来去，在所化众生面前，不与任何事物混杂，意义各自清晰，显现为广大周遍的语，由于自性离于言说，因此未曾宣说，却成就所化众生的一切利益，是广泛阐述之语的甚深秘密，是伟大的顶峰。如是说。第四，从“世尊大乐”到“具宝藏珍宝生”。如是说。这段话表明，世尊大乐自性清净，如是宣说：“进入一切所行境的智慧，也是证悟真实意义的大秘密，以无有执着、无有阻碍和不染着之如是性的智慧，将所有显现的事物，都自在地转化为如其本然之如是性的无二意义中，并使其显现。”于此，则具有胜者无尽功德之宝藏，如珍宝能生出所需之物。如是说。第五，又世尊
English
Just as thick clouds obscure the sky, so too, due to the influence of ignorance, the very nature of mind is obscured by various sudden thoughts; this is the analogy and meaning of the state of samsara. Similarly, for example, in a clear sky, the clouds dissipate and the sky becomes clear and bright, just like that, when the sting of discursive thoughts, the obscurations of grasping and being grasped, are realized to be the emptiness of dharmata, self-liberation occurs in the sky of awareness, which itself is liberation from obscurations, perfecting the peaceful activity; this is the analogy and meaning to be shown. Thus it is said. Third, from "The Bhagavan definitively spoke" to "extensively expounded its very nature." Thus it is said. This passage indicates that the Bhagavan, with the purity of intrinsic nature, definitively spoke: "All the vehicles of cause and effect, are spoken with pure speech," all that appears as such speaking is complete in the nature of meaning, the five indivisible speech, like the vajra-like dharmakaya speech, there is no elaboration of arising and ceasing, and going and coming. As such, the absence of arising and ceasing, and the elaboration of going and coming, is the supreme and sacred speech of unborn spontaneous accomplishment, like an echo in the mountains, without going or coming, in front of the beings to be tamed, it is not mixed with anything, the meanings are clear and distinct, appearing as vast and pervasive speech, because the intrinsic nature is free from expression, therefore it is unsaid, yet it accomplishes all the benefits of the beings to be tamed, it is the profound secret of extensively expounded speech, the pinnacle of greatness. Thus it is said. Fourth, from "Bhagavan Great Bliss" to "endowed with treasure, jewel born." Thus it is said. This passage indicates that the Bhagavan Great Bliss, with the purity of intrinsic nature, spoke thus: "The wisdom that enters into all objects of action is also the great secret of realizing the true meaning, with the wisdom of suchness that is without attachment, without obstruction, and without clinging, all phenomena that appear are freely transformed into the non-dual meaning of suchness as it is, and made clear." Therein, there is a treasure of inexhaustible qualities of the Victorious Ones, like a wish-fulfilling jewel that produces what is needed. Thus it is said. Fifth, again the Bhagavan