Chinese
第一，从“诸位朋友”到“显现为不净二元”之间，赞叹为甚深秘密。这表明，秘密的导师为了阐释无量灯的意旨，呼唤“诸位朋友”后，又说，其他与先前所说的意旨不符的那些等等，以及不是那些的不可思议的刹土中，金刚萨埵化身的灯，十万俱胝，十俱胝百万之多，自性清净，安住于法界宫殿中，无有边际，在各自的处所说法，难以言说其名号，自性清净的无量胜者们，听闻甚深秘密的意旨后，讨论的言辞也如是宣说。那些是什么呢？从无量胜者中分别出一些，是这样解释各自的意旨：无有常恒分别的菩提心自证，在任何处都不会停止地刹那显现，显现为有情和佛陀自身的大源泉之界。而且，如实地了知和证悟，以及无明即不了知二者的力量，仅仅显现为清净和不净二元，除此之外没有自性。这样，因为意义的体性没有常恒，所以在任何处都能显现的不停止的意旨，总结为一要义，赞叹为甚深秘密。第二部分分为两个：显示轮回之基，显示涅槃之基。第一，在一个标题下，一些人这样说：“如是性在任何事物中”，到“自身中也不显现”之间，赞叹为甚深秘密。这表明，还有一些胜者这样说：如是性在任何事物中都不显现，即从未显现过。转变的意义是，由于突发的分别念成熟，显现为具有不同习气的任何事物。那么，它是常恒的吗？仅仅是分别念以如是性来印封，所以才那样显现。因此，即使在显现增长时，实际上也没有显现，即从二元中解脱的意义。这样，分别念的显现也不异于基，赞叹为甚深秘密。第二部分分为五个：金刚部的基。
English
First, from "O friends" to "appears as impure duality," it is praised as the profound secret. This shows that the secret teacher, in order to explain the intention of immeasurable lamps, after calling "O friends," also said that others, such as those whose intentions do not agree with what was said before, and those that are not those, in inconceivable realms, the lamps that are emanations of Vajrasattva, ten billion trillion, ten trillion million, self-nature pure, residing in the palace of the Dharmadhatu, without end, teaching the Dharma in their respective places, difficult to name, the immeasurable victors of self-nature purity, after hearing the profound secret intention, the words of discussion are also proclaimed as such. What are those? Separating some from the immeasurable victors is to explain their respective intentions in this way: the self-awareness of Bodhicitta, without constant conceptualization, appears in an instant without stopping anywhere, appearing as the great source realm of sentient beings and Buddhas themselves. Moreover, truly knowing and realizing, and the power of ignorance, that is, not knowing, only appear as pure and impure duality, but there is no self-nature other than that. Thus, because the nature of meaning is not constant, the uninterrupted intention that can appear anywhere is summarized into one essence, praised as the profound secret. The second part is divided into two: showing the basis of samsara, showing the basis of nirvana. First, under one heading, some say: "Suchness in anything," to "does not appear in itself," is praised as the profound secret. This shows that some victors also say: Suchness does not appear in anything, that is, it has never appeared. The meaning of transformation is that, due to the maturation of sudden conceptualizations, it appears as anything with different habits. So, is it constant? It is only because conceptualization is sealed with suchness that it appears that way. Therefore, even when the appearance increases, there is actually no appearance, that is, the meaning of liberation from duality. Thus, the appearance of conceptualization is not different from the base, praised as the profound secret. The second part is divided into five: the basis of the Vajra family.
Chinese
业之种姓之基，莲花之种姓之基，珍宝之种姓之基，如来之种姓之基被揭示。第一，上面。有些人这样说，“彼性言说”，到“无戏论金刚义”为止，被赞为秘密殊胜。又有些导师这样说，真实性是言语思虑无法表达的，言语无法完全确定其自性，然而，为了通过传承来象征它，所以用不同的词语来表达，这是如来所说。那么，是作为声音的意义来说的吗？凡是用声音表达的，其本身就是自性智慧的真如，因为远离一切边，所以对于那表达本身没有任何戏论，无二性是金刚种姓的密意大乘。虽然言语无法直接表达，但可以通过传承来象征，因此被赞为秘密殊胜。第二，下面。有些人这样说，“如实性”，到“哪里有作者”为止，被赞为秘密殊胜。又有些胜者这样说，心的法性如实性，即使是佛陀也无法改变，是无法造作的，那么谁能改变，谁能造作，因为没有造作，所以哪里有作者，因为没有作者，所以只是不虚妄。而且，因为没有观察到能作和所作，并且自性无法区分和把握，所以无法造作。因此，心的法性没有作者，从常断中解脱出来，被赞为秘密殊胜。第三，有些人这样说，“具慧者”，到“清净无染污”为止，被赞为秘密殊胜。又有些导师这样说，具有大智慧的胜者，其行境是真如的法界，因此，被真如所滋润和遍及的诸法，一切都未被边际所染污，自性完全清净，所以没有染污，一切都是唯一的秘密意义。
English
The basis of the family of actions, the basis of the family of lotuses, the basis of the family of jewels, and the basis of the family of the Tathagatas are revealed. First, the above. Some say, "Thatness is spoken," up to "the meaning of non-conceptual Vajra," it is praised as the supreme secret. Again, some teachers say this: the very nature of reality is beyond speech, thought, and expression; words cannot fully and completely establish its essence. However, in order to symbolize it through transmission, different terms are used to express it, and this is what the Buddha taught. Now, is it taught as the meaning of sound? Whatever is expressed in sound and words is the Suchness of self-awareness, and because it is free from all extremes, there is no elaboration on that expression itself. Non-duality is the secret meaning of the Vajra family's great vehicle. Although words cannot directly express it, it can be symbolized through transmission, so it is praised as the supreme secret. Second, the below. Some say, "As it is," up to "Where is the maker?" it is praised as the supreme secret. Again, some victors say this: the very nature of the mind, as it is, cannot be altered even by the Buddhas; it is uncreated. So who could alter it, who could make it? Since it is unmade, where is the maker? Since there is no maker, it is said to be only uncorrupted. Moreover, because the act and the agent are not observed, and the essence cannot be distinguished or grasped, it cannot be made. Thus, the nature of the mind has no maker, it is liberated from permanence and annihilation, and is praised as the supreme secret. Third, some say, "The one with wisdom," up to "Pure, without obscuration," it is praised as the supreme secret. Again, some guides say this: the realm of activity of the Victorious One, who possesses great wisdom, is the realm of Suchness, the very nature of reality. Therefore, the dharmas that are moistened and pervaded by that Suchness are all untouched by extremes, and are naturally completely pure, so there is no obscuration; everything is solely the secret meaning.
Chinese
赞颂！第四（种秘密赞颂）是，有些（佛）这样说：“彼性（即法性）”，直到“以无尽藏”。这样赞颂了甚深秘密。意思是说，还有一些善逝这样说：如实之法性，即是具一切相之自性，因此，从离戏论之相的自性中，不可思议之相的自性以各种形式不间断地显现，普遍显现，成为一切之生处，仅仅是因之界性的自性，因此，本体无有，无尽且无增，因此，成为远离损益之藏。这样赞颂了界性无自性即是一切自性之因的甚深秘密。还有，上面第三莲花部的自性清净之地的第二部分是，有些（佛）这样说：“种种乘”，直到“无杂而圆满”。这样赞颂了甚深秘密。意思是说，还有一些如来这样说：各种各样的乘之多门见解的智慧，以及守护誓言和律仪的声闻和菩萨等的一切行持，虽然不是必须接受并特意修持这个大秘密门，但是，一切轮涅都从此无为中生起，因此，是无杂且圆满显现的，因为它们不离此（秘密门）。这样赞颂了一切门都汇集于秘密之门的甚深秘密。第五（种秘密赞颂）是，有些（佛）这样说：“于彼方与”，直到“佛不作是知”。这样赞颂了甚深秘密。意思是说，还有一些胜者这样说：于大平等之自性中，没有十方和四时的名言之法，不舍离而远离，任何众生由于执着于十方和四时的十四种事物，从而认为与彼性相符，胜者佛陀并不知晓这种恶分别的执着，因为他们知晓一切皆为如是性。然而，佛陀化身虽然不将所有显现的法视为自显现，但一切...
English
Praises! The fourth is: Some (Buddhas) say, "That nature," up to "with inexhaustible treasure." Thus, the profound secret is praised. It means that some Sugatas also said: The suchness of reality is the nature of all characteristics, therefore, from the nature of the aspect of freedom from elaboration, the nature of the inconceivable aspect appears in various forms without interruption, universally appearing, becoming the source of all, being only the nature of the element of cause, therefore, the essence is without essence, inexhaustible and without increase, therefore, it becomes a treasure free from loss and gain. Thus, the profound secret that the nature of the element without nature is the cause of all natures is praised. Also, the second part of the above-mentioned third lotus family's nature of the pure ground is: Some (Buddhas) say, "Various vehicles," up to "unmixed and completely perfect." Thus, the profound secret is praised. It means that some Tathagatas also said: The wisdom of understanding the views of the many doors of various vehicles, and all the practices of the Shravakas and Bodhisattvas who protect vows and monastic discipline, although it is not necessary to accept and specifically practice this great secret door, all samsara and nirvana arise from this non-action, therefore, it is unmixed and completely perfect, because they are not separate from this (secret door). Thus, the profound secret that all doors converge into the door of secrecy is praised. The fifth is: Some (Buddhas) say, "In that direction and," up to "Buddhas do not know it." Thus, the profound secret is praised. It means that some Victors also said: In the nature of great equality, there is no dharma of the terms of the ten directions and the four times, without abandoning and being separated, any sentient being, due to clinging to the fourteen things of the ten directions and the four times, thereby thinking that it is in accordance with that nature, the Victorious Buddhas do not know this clinging to evil discrimination, because they know that everything is suchness. However, although the incarnate Buddhas do not regard all appearing dharmas as self-appearing, but all...
Chinese
对于经过观察的错觉现象，以及调伏这些现象的界、根、意乐相应的法门，并非不知晓。因此，胜者赞叹，对于恶分别的事物，并非不知晓，而是如实知晓，并安住于此状态的秘密是神圣的。第二，心性作为道路的教导有四种：教导见地，教导修习，共同教导见地和修习，以及阐述见地和修习共同圆满一切功德。第一部分有三种：没有见地的过患，以及证悟见地自性的功德。第一部分有两种：没有圆满的见地的过患，以及没有不混杂的见地的过患。第一种是：在三句之下，有些佛陀这样说："种种各异"，直到"无法获得定解"。这是圣教的教诲。也就是说，有些佛陀这样说：通过个别分析的智慧，虽然能够完全了解各种事物的各自特性，但如果没有见到如实圆满大解脱的状态，没有自证清净的道路，那么就会严重偏离无误的圣道，因此无论何时也无法获得究竟的真实，所以要如实证悟。仅仅通过个别分析的智慧无法获得究竟的意义，因此圣教教诲要融入于无所缘的智慧中。第二种是：在一句之下，有些佛陀这样说："种种各异不识"，直到"不可说"。这是殷重圣教的教诲。然而，如前所述，阐述各自的特性并非毫无意义。有些导师这样说：如果不了解各种事物的特性，不从自身了解真实的意义，就无法获得普遍广大之如是，因此难以无误地见到真如，所以这种证悟也是珍贵的。如果仅仅了解各种事物就足够了，那么如果没有获得对如实圆满之真谛的定解，没有如实见到，那么说各种名称本身就不是不混杂的见地所允许的，无论如何做都是没有意义的。
English
It is not that they do not know the ways of the Dharma that are in accordance with the realms, faculties, and intentions for observing illusory phenomena and subduing them. Thus, the Victorious Ones praised the sacred secret of knowing things as they are, not as objects of evil thoughts, and abiding in that state. Secondly, there are four teachings on the nature of mind as a path: teaching the view, teaching meditation, teaching the commonality of view and meditation, and explaining that all qualities are perfected in the commonality of view and meditation. The first has three parts: the faults of not having a view, and the qualities of realizing the nature of the view. The first has two parts: the faults of not having a complete view, and the faults of not having an unmixed view. The first is: Under the three sections, some say: "Various and distinct," until "Certainty is not found." This is the instruction of the sacred word. That is, some Buddhas said: Although one can fully understand the individual characteristics of various objects through discriminating wisdom, if one does not see the state of complete great liberation as it is, and there is no path of self-awareness and purity, then one will greatly deviate from the infallible sacred path, and therefore will never find the ultimate truth. Therefore, one should realize things as they are. Since the ultimate meaning cannot be found by discriminating wisdom alone, the sacred word instructs to merge into non-objective wisdom. The second is: Under one section, some say: "Various and distinct, not knowing," until "It is not permissible to speak." This is the earnest instruction of the sacred word. However, as explained before, explaining one's own characteristics is not meaningless. Some teachers say: If one does not know the characteristics of various things, and does not understand the true meaning from one's own ground, one cannot find certainty in the all-pervading and vast Suchness. Therefore, it is difficult to see the true nature without error, so this realization is also precious. If it is enough to know various things, then if one does not find certainty in the truth of complete reality as it is, and does not see it as it is, then speaking various terms is not allowed by an unmixed view, and whatever one does is meaningless.