Chinese
自性任运成就，此即是诸法之精髓与根本之精华，是不谬之真如。遮障自然解脱，如无丝毫遮蔽之明点于虚空镜中显现般，具足法性界五大之广大秘密。如是说。第二，从“又，薄伽梵光荣”至“如何能行”。如是宣说。又，薄伽梵光荣自性清净，如是说：不颠倒之如实法性，是圆满总集之殊胜至高者。如实了知并确信此理，则不需行于自显智慧上师之广大地，便能超越，因本自安住于真如，故无需立即行至他处，无有可行之处，亦无需行。如是说。彼即是真如，于真如中汇集诸佛之地，如是教敕。于讲说与解释时，亦应将任何事物皆汇集于真如中。第三，从“又，薄伽梵诸佛之善知识”至“之坛城”。如是秘密语。又，薄伽梵诸佛之善知识自性清净，如是说：本自远离显空之边，于空性之精髓，自生光明之体性中，不具任何事物亦不离任何事物，由显现种种之眷属围绕，乃是未曾造作而自生显现，因此，于如实法性之状态中，自明圆满受用之坛城之定义亦得以真实成立。如是于自性坛城自然开展中，以秘密语教敕。第四，从“又，薄伽梵清净一切恶趣”至“如何能成”。如是秘密语。又，薄伽梵清净一切恶趣之自性清净，以秘密语如是说：远离烦恼与境等一切染污，无有之果大智慧之成就，即是真如之体性，此即是
English
The suchness that is spontaneously accomplished, that itself is the essence of all dharmas and the supreme essence of the root, the unmistaken suchness. Obscurations are naturally removed, like a single, unobscured bindu appearing in the mirror of the sky, the great secret endowed with the five great expanses of the dharmadhatu. Thus it was said. Second, from "Again, the Bhagavan, glorious one," to "How could one go?" This is what is shown. Again, the Bhagavan, glorious one, whose nature is pure, spoke thus: The uncorrupted suchness of reality is the supreme and excellent vehicle of perfect totality. When one knows and is confident in that suchness, one transcends without traversing the great ground of the self-appearing wisdom of the lama, and since one abides from the beginning in suchness, there is no need to go to another place immediately, there is no place to go, and there is no need to go. Thus it was said. That itself, in that very suchness, the ground of the Buddhas is gathered, thus it was commanded. In explanation and exposition, one should also apply that whatever object is gathered in that very suchness. Third, from "Again, the Bhagavan, the virtuous friend of all Buddhas," to "Of the mandala." This is a secret word. Again, the Bhagavan, the virtuous friend of all Buddhas, whose nature is pure, spoke thus: From the beginning, being free from the extremes of appearance and emptiness, in the essence of emptiness, the nature of self-arisen luminosity, without possessing anything and without being separated from anything, surrounded by a retinue appearing in various ways, is self-arisen without being made by anyone, therefore, in the state of the suchness of reality, the definition of the self-luminous, perfect enjoyment mandala is also truly established. Thus, in the natural unfolding of the self-nature mandala, it was commanded in secret words. Fourth, from "Again, the Bhagavan, purifying all bad destinies," to "How could one accomplish?" This is a secret word. Again, the Bhagavan, the nature of purifying all bad destinies is pure, in secret, spoke thus: Being free from all defilements such as afflictions and objects, the accomplishment of the great wisdom that is the fruit of non-existence is the nature of suchness, that itself is
Chinese
由于是显现证悟的成就，因此，它的自性本来成就，没有穷尽和堕落，获得上没有增长和减少的因。现在如何能修成呢？因为没有，所以不从他处寻求。因此，如果证悟自心，则如珍宝成就般，显现没有增减，这是秘密之语。第五是，从“又，薄伽梵是世间一切的导师”到“不住菩提心”，这是秘密之语。这样显示，又，薄伽梵是世间一切的导师，自性清净，因此这样说：世间的一切法，显现各种各样，在心的真如中，自性空性，没有边际。解脱和涅槃也只是对它的称谓。因此，大空性不被任何二边所染污，自性清净，因此，不执着于它的修习之体性，因此，不住于任何地方的菩提心，大乐无执，即是真如中的平等性。因此，证悟光明空性不被边际所染污，甚深智慧大平等性是秘密之语。第五五蕴有五：证悟显示法身的自性，宣说功德圆满的自性，自显自性之身，事业成就或自生智慧，以秘密方便表示的智慧之教言。第一是，从“又，薄伽梵胜者”到“知识如是显现”，这是秘密之语。这样显示，又，薄伽梵胜者自性清净，因此这样说：分别念之河流不断生起之根本，与无明一起的源头，以殊胜之见如实证悟为空性，如果没有转为遍主法身之刹土，没有证悟殊胜之真实义，则会于轮回之海中迷乱，漂荡于波涛之中，这是因为不了解法性，对于没有证悟的心识来说，就是那样显现的。因此，不颠倒地证悟非常重要。因此，如果证悟，则轮回的波涛自解脱，显现为法身。
English
Since it is the accomplishment of manifest realization, its essence is inherently accomplished, without exhaustion or fall, and there is no cause for increase or decrease in attainment. How can it be cultivated now? Because it is non-existent, it is not sought from elsewhere. Therefore, if one realizes one's own mind, it appears without increase or decrease, like a jewel-like accomplishment, which is the secret word. Fifth, from "Again, the Bhagavan is the teacher of all the world" to "Non-abiding Bodhicitta," this is the secret word. This is how it is shown. Again, the Bhagavan is the teacher of all the world, whose essence is pure, therefore he said: All the phenomena of the world, appearing in various ways, are without inherent nature and without limit in the suchness of the mind. Liberation and nirvana are only names for it. Therefore, great emptiness is not defiled by either of the two extremes, and its nature is completely pure. Therefore, one does not grasp its nature as an object of meditation. Therefore, the Bodhicitta that does not abide anywhere, the great bliss without grasping, is called equality in suchness. Therefore, realizing the clear light of emptiness without being defiled by extremes, the profound wisdom of great equality is shown as the secret word. The fifth five aggregates have five: realization showing the essence of the Dharmakaya, explaining the nature of perfect qualities, the self-appearing essence body, accomplishment of action or self-born wisdom, and the teachings of wisdom expressed through secret means. The first is, from "Again, the Bhagavan Victorious One" to "Knowledge appears thus," this is the secret word. This is how it is shown. Again, the Bhagavan Victorious One, whose essence is pure, therefore said: The root of the river of conceptual thought, which arises continuously, together with ignorance, if one does not transform it into the realm of the all-pervading Dharmakaya by realizing emptiness as it is with the supreme view, and does not realize the supreme meaning of reality, then one will be confused in the ocean of samsara, wandering in the waves. This is because one does not understand the nature of reality, and it appears that way to the mind that has not realized it. Therefore, it is very important to realize without error. Therefore, if one realizes, the waves of samsara are self-liberated, appearing as the Dharmakaya.
Chinese
是故以方便之密语而作开示。第二是，又，世尊花庄严王，至“诸佛之所住。”是密语。如是开示。又，世尊花庄严王，以自性清净，如是说：如实本来安住之法性，如是之性乃一切法总体的生处与生因之界，即大母，是普贤佛母般若波罗蜜多。一切有情与佛，安住于总体无杂、圆满之自性中，乃大处。如是于三时中，以了悟生一切佛之大母自性之大方便，是密语。如是说。第三是，又，世尊一切显现，至“业生无实身。”是密语。如是开示。又，世尊一切显现，以自性清净，如是说：于严饰稠密之地上安住之胜者圆满正等觉佛陀，以及成为有情众生之种种形相之一切，以及包含器情之物，稳固与动摇等一切，亦皆从实相如是之本体而生，故一切相皆显现，然实无事物之自性可示，乃一切身之基。如是开示基之定义与必要，是密语。第四是，又，世尊悦意或适意，至“以到彼岸之方便。”是密语。如是开示。若问：是否遮止方便？又，世尊悦意或适意者，以自性清净，如是说：第六智，自生之智，乃总体之根与基。自之觉性菩提心，非他，故彼之基或根乃无二大悲。“斯德”等剩余之词，乃彼智以一切到彼岸之地道圆满安立之方便之差别。是极超胜之义。如是开示二元之根汇集于大悲智中。
English
Therefore, it was instructed in secret words of means. The second is: Again, the Bhagavan Flower Adornment King, from "The abode of all Buddhas," is a secret word. As explained: Again, the Bhagavan Flower Adornment King, with purity of essence, spoke thus: The nature of reality that abides as it is from the beginning, that suchness is the source and cause of all dharmas, the great mother, is Samantabhadri, the Perfection of Wisdom. All sentient beings and Buddhas dwell in the essence of totality, unmixed and complete, which is the great place. Thus, the great means of realizing the essence of the great mother who gives birth to all the victorious ones in the three times is a secret word. Thus it is said. The third is: Again, the Bhagavan All-Appearing, to "Body arising from karma, without substance," is a secret word. As explained: Again, the Bhagavan All-Appearing, with purity of essence, spoke thus: The victorious, perfectly enlightened Buddha residing on the ground adorned with dense ornaments, and all the various forms that have become sentient beings, and all things contained in the vessel and essence, such as the stable and the moving, all arise from the reality as it is, so all characteristics appear, but there is no essence of things that can be shown, because it is the basis of all bodies. Thus, the definition and necessity of the basis are shown as secret words. The fourth is: Again, the Bhagavan Delightful or Agreeable, to "By means of the gone beyond," is a secret word. As explained: If asked, does it prevent means? Again, the Bhagavan Delightful or Agreeable, with purity of essence, spoke thus: The sixth wisdom, the self-born wisdom, is the root and basis of totality. One's own awareness, the mind of enlightenment, is none other than that, so its basis or root is non-dual great compassion. The remaining words, such as "ste," are the difference of the means by which that wisdom completely establishes all the grounds and paths that have gone beyond. It is the meaning of supreme excellence. Thus, it is shown that the root of duality is gathered into great compassion and wisdom.
Chinese
这是以隐秘之语所宣说的。第五是，从“又，薄伽梵狮子百形自性清净”到“心识不能知”，这是以隐秘之语所显示的。又，薄伽梵狮子百形自性清净者如是说：所有词语、文字、声音和术语所包含的一切，都要理解为自性如是的未被改变的法性。也要通过文字、名称、词语等方便之声来表示和理解，从而衡量其意义，这也是声音在心中运作。因此，不依赖于名称、词语、声音而证悟的暖相，心识无法知晓，就像用手指指月一样，依赖于表示意义的声音，才能通过心识正确地领悟。这是因为没有概念的声音在心中运作，就像用手指指月一样，这是以证悟之方便的极密之语所宣说的。这些也要理解为身、语、意、功德和事业二十五种。第二是，从“又，薄伽梵能胜王”到“致密庄严之处”，这是以隐秘之语所显示的。又，薄伽梵能胜王自性清净者如是说：所有被称为法的法的自性，因为是自性自证，所以是如是的真如，不异于此，了知此者，即是解脱和正等觉大道的因，因此，道也是诸法真如，不异于此。剩下的意思是，从那条道路上成就的果，致密庄严之处，也不在别处寻求，因为说的是在三时中不变，所以具有殊胜的伟大，是极其难以用心触及的。这是说，了知基础、道路、果三者本身具有同一自性的关联，是能胜王的密意汇聚之最，是以隐秘之语所宣说的。第四，将不可思议的刹土灯的密意归纳为一共有四点：显示心性为意义的基础，显示为精华之道，显示为成就之果，以及归纳显示这些意义。第一点分为两部分：简略显示和详细解释。
English
This was declared in secret words. Fifth, from "Again, the Blessed One Lion Hundred Forms, the essence of purity," to "The mind cannot know," this is shown in secret words. Again, the Blessed One Lion Hundred Forms, the essence of purity, spoke thus: All that is contained in words, letters, sounds, and terms should be understood as the unchanging nature of reality, the essence of Suchness. Also, it is through the sound of means such as letters, names, and words that one expresses and understands, thereby measuring the meaning, which is also how sound operates in the mind. Therefore, the warmth of realization that does not rely on names, words, or sounds cannot be known by the mind. Just as one points to the moon with a finger, one relies on the sound that represents the meaning to be correctly perceived by the mind. This is because there is no conceptual sound operating in the mind. Just as one points to the moon with a finger, it is declared in the most secret words of the means of realization. These should also be understood as the twenty-five aspects of body, speech, mind, qualities, and activities. Second, from "Again, the Blessed One, the King of the Able," to "The place of dense array," this is shown in secret words. Again, the Blessed One, the King of the Able, the essence of purity, spoke thus: The nature of all dharmas that are called dharmas is self-knowing in essence, therefore it is the Suchness of Suchness, not different from this. Knowing this is the cause of liberation and the path to great perfect enlightenment. Therefore, the path is also the Suchness of all things, not different from this. The remaining meaning is that the result achieved from that path, the place of dense array, is not to be sought elsewhere. Because it is said to be unchanging in the three times, it possesses a special greatness and is extremely difficult to touch with the mind. This means that understanding the connection between the basis, path, and result as having the same essence is the ultimate gathering of the intentions of the King of the Able, and it is declared in secret words. Fourth, summarizing the intention of the lamp of inconceivable realms into one has four points: showing the nature of mind as the basis of meaning, showing it as the path of essence, showing it as the result of accomplishment, and summarizing and showing these meanings. The first point has two parts: brief presentation and detailed explanation.