Chinese
因为本体不可把握，所以如果能够毫不颠倒地见到和觉知无实事秘密之本体，那么觉知的本体也不可把握，因此没有对境。因为其中没有能忆和所忆，所以没有作为对境之作用和有境之作用，由此而解脱，因此值得恭敬和供养之所，三宝也与自明觉无别，在平等性中显现，不离专注地随念，是极其殊胜之圣意。如是了知三宝与自明觉平等，被赞为殊胜之等持。又，有些佛陀如此宣说：作为供养之殊胜对境，三宝本身也远离了执着于其他对境之名言，本来就无有，暂时也没有可以安立之名，远离言词之路，超越戏论之相，因此了知三宝与自明觉无二无别，证悟无上之无为意，是无漏大供养，如实宣说和开示了甚深之秘密。如是，如果了知三者于自性之明点中平等，则被赞为真实之殊胜供养。第二，在两个科判之下，有些佛陀如此说：不共之对治。从“不共之对治”至“如何能超越”之间，赞叹了不缘中边。如是开示，有些善逝如此宣说：在如实之自性中，不执着于区分不共之障碍和对治智慧，因此是无分别。如是了知后修习时，凡是随顺如实之空性本体转变为法界体性者，那些安住者们，也没有必要为了障碍而依仗对治进行净治转变，因为是证悟了本体不可分割之甚深意义。如是赞叹了障碍不可用对治来净治之殊胜之处。又，有些救护者如此宣说：一切事物之法性是自性未被改变的，因此，如实安住之意义，如其所是地了知，并且在自明觉中，无上之殊胜菩提之大发心也是那样的。
English
Because the essence cannot be grasped, if one can see and know without inversion the very essence of the secret meaning of non-things, then the essence of knowing also cannot be grasped, therefore there is no object. Because there is no rememberer and nothing to be remembered, there is no action as an object and no action of the subject, thus one is liberated, therefore the place worthy of reverence and offering, the Three Jewels, are also inseparable from self-awareness, appearing in equality, and remembering without distraction is the supremely wonderful noble intention. Thus, realizing the equality of the Three Jewels and self-awareness is praised as the supreme samadhi. Furthermore, some Buddhas have said this: The Three Jewels themselves, as the supreme object of offering, are also free from the designation of focusing on other objects, and since they are originally non-existent, there is no name to be assigned temporarily, and being free from the path of words, transcending the characteristics of elaboration, therefore, realizing the non-duality of the Three Jewels and self-awareness, encountering the unsurpassed, unconditioned intention is the great offering free from outflows, and the profound secret is truly spoken and taught. Thus, if one realizes the equality of the three in the bindu of their nature, it is praised as the true and supreme offering. Secondly, under two headings, some Buddhas say this: The uncommon antidote. From "the uncommon antidote" to "how can it be transcended," the non-objectification of the middle and extremes is praised. Thus it is shown, some Sugatas say this: In the state of suchness, there is no objectification of distinguishing between the uncommon obscurations and the antidote wisdom, therefore it is non-conceptual. Having realized this and meditating, those who abide following the essence of suchness, the nature of emptiness, which has become the nature of the dharmadhatu, also have no need to rely on antidotes to purify and transform obscurations, because they have realized the profound meaning of the indivisible essence. Thus, it is praised that obscurations cannot be purified by antidotes as supreme. Furthermore, some protectors say this: The nature of all aspects of phenomena is unconditioned by nature, therefore, the meaning of abiding in suchness, realizing it as it is, and in self-awareness itself, the great generation of the supreme bodhicitta of unsurpassed enlightenment is also that.
Chinese
因此，证悟如实之义，两种发心也自然圆满具足，故被赞为殊胜。又，有些如来是这样说的：自己的觉性即是所修，因此对任何对境都不作意，远离意念造作，不生起不动的勤作之想，任何念头都不生起，因此安住于无分别，自然无动摇，因此不散乱，一切自性皆是自明之本体，因此不需造作，不混杂，圆满周遍广大之界中，一切皆容纳，无事可寻，此乃密咒乘之王，一切中最殊胜和卓越者。如是，如实证悟大乘之究竟义，则被赞为一切密意皆汇聚之殊胜秘密。有些胜者是这样说的：此大乘秘密心髓之不共殊胜宗义是，不依傍于断边的中观，因此本体不可得，超越一切边而解脱。因此，在此时，有些人自诩为密咒士，却执着于未生中观之见，如此之辈，以其见地束缚自身，如何能超越边见而解脱？实不能解脱，因此不见大义。如是，虽自诩为大乘殊胜秘密，若于中观有所偏颇，则不合于一切密意皆汇聚之义，因此被赞为不执着于中边之秘密心髓。第二，接续上文对善法功德的赞颂，有些是这样说的：以心执持相，以及显现之法。从“行利有情海，圆满一切事”一句开始，赞颂一切皆自然成就。以上为前文的延续。有些是这样说的：直至轮回存在之时。从“恒常不息转”一句开始，赞颂为殊胜秘密乘。以上为所指示的内容。有些导师是这样说的：以心执持所作之相，以及由此所显现的一切善法之根本，各自的体性不混杂，本体无别而圆满，如是之大法性，譬如晴空中彩虹般绚丽
English
Thus, realizing the meaning of suchness, the two bodhicittas are also naturally and completely fulfilled, therefore praised as supreme. Again, some Tathagatas say this: One's own awareness is the object of meditation, therefore one does not think of any object, and being free from mental fabrication, the thought of striving without moving does not arise, and no concept arises, therefore one abides in non-discrimination, and naturally there is no movement, therefore one is not distracted, and all natures are self-luminous in essence, therefore there is no need to fabricate, unmixed, completely pervading the vast expanse, accommodating everything, and there is nothing to seek, this is the king of secret mantra vehicles, the most supreme and excellent of all. Thus, if one truly realizes the definitive meaning of the Great Vehicle, it is praised as the supreme secret in which all intentions are gathered. Some Victors say this: The uncommon and supreme doctrine of this Great Vehicle's secret essence is that it does not rely on the Middle Way that eliminates extremes, therefore the essence is not perceived, and it is liberated beyond all extremes. Therefore, in this context, those who claim to be secret mantra practitioners but hold onto the view of the unoriginated Middle Way, are bound by that very view and how can they transcend the extremes and be liberated? They cannot be liberated, therefore they do not see the great meaning. Thus, although claiming to be the supreme secret of the Great Vehicle, if there is bias in the Middle Way, it is not in accordance with the meaning of all intentions being gathered, therefore it is praised as the secret essence that does not fixate on the center or the extremes. Secondly, continuing from the previous praise of the merit of virtuous conduct, some say this: Holding onto characteristics with the mind, and the phenomena that appear. From "Acting for the benefit of sentient beings, fulfilling all things," all is praised as being naturally accomplished. This is the continuation of the previous text. Some say this: As long as samsara exists. From "Constantly turning without ceasing," it is praised as the supreme secret vehicle. This is what is indicated. Some teachers say this: Holding onto the characteristics made by the mind, and all the roots of virtue that appear because of it, each of their natures is unmixed, and the essence is inseparable and complete, such is the great Dharma nature, like a rainbow shining in the clear sky.
Chinese
在平等性的虚空中，以完全的觉知和领悟来证悟，是从所有善根回向中，回向于无上大菩提的最殊胜和最卓越者。因此，如果认识到菩提心要，就成了所有善根回向中最神圣的，因此极度赞叹利益众生的戒律。又，一些救护者这样说道：迷失的原因是，一切法，无论多么微小，实际上都是自证的心之法性，然而，在这种状态中，以任何方式执着于二取和显现为边际的二种或四种戏论等，都是因为无明所蒙蔽，在迷惑中漂泊，从而颠倒地迷失和错误。这在迷失的意义中，也是从大乘密宗神圣道路的心髓中迷失。因此，如果不能理解密宗，就会有很大的迷失之处，因此赞叹以窍诀来利益众生的方式是神圣的。又，一些引导者这样说道：那些依靠物质、用具、智慧和禅定聚集的因缘和合之力，而逐渐成就的教导，是为了引导那些心智低劣、智慧狭小的愚昧者走向真理而说的方便之法。如果具有卓越智慧的人能够很好地理解和领悟这未经造作、任运成就的真如，那么，因缘和合以及因果次第的先后差别就像逐渐发生一样是不存在的，而是如实地见到毫不错误的究竟意义。因此，赞叹引导向二无自性的意义的确定性是神圣的。又，一些佛陀这样说道：从自明任运成就的法性，这未经造作的自显真如之状态中，根据根器和相应的心意，会显现各种各样的化现，并且由于自显的各种神变而显现，因此通过两种关联之门，如同调伏所化众生一样，显现为见到身相和听到声音，从而任运成就利益众生的事业。因此，所有事业都是刹那间或者没有作者之因，而是从关联显现方便之门中显现神变的秘密是神圣的。又，世尊
English
Encountering through complete awareness and realization in the expanse of equality is the most supreme and excellent of all dedications of merit, dedicated to the unsurpassed great Bodhi. Therefore, if one recognizes the essence of Bodhi, it becomes the most sacred of all dedications of merit, and thus the discipline of benefiting sentient beings is highly praised. Furthermore, some protectors have said this: The cause of straying is that all dharmas, no matter how small, are actually the very nature of the self-aware mind, yet in this state, clinging to the duality of grasping and the grasped, and the elaborations that appear as extremes, such as two or four, is due to being obscured by ignorance, wandering in delusion, and thus straying and erring in a reversed manner. This, in the meaning of straying, is also straying from the heart essence of the sacred path of the Great Vehicle Tantra. Therefore, if one does not understand Tantra, there will be great opportunities for straying, and thus it is said that the way of benefiting beings through pith instructions is sacredly praised. Furthermore, some guides have said this: Those teachings that explain gradual accomplishment by relying on the power of assembled causes and conditions of materials, implements, wisdom, and samadhi are indeed spoken as a skillful means to lead ignorant beings of inferior minds and small intellects towards the truth. If someone with supreme intelligence can well understand and realize this uncreated, spontaneously accomplished Suchness, then the sequential differences of dependent origination and the order of cause and effect, as if occurring gradually, do not exist, but rather one sees the definitive meaning as it is, without error. Therefore, the certainty that leads to the meaning of non-duality is sacredly praised. Furthermore, some Buddhas have said this: From the self-luminous, spontaneously accomplished Dharma nature, this uncreated state of self-appearing Suchness, various emanations arise in accordance with the capacity and corresponding mind, and because of the various miraculous displays of self-appearance, they appear through the two doors of connection, appearing as seeing the body and hearing the voice, just as taming the beings to be tamed, thereby spontaneously accomplishing the benefit of sentient beings. Therefore, all activities are instantaneous or without a causal agent, but the secret of emanation from the door of relational appearance is sacredly praised. Furthermore, the Blessed One
Chinese
一些逝者如此说道：自性之深邃犹如虚空，因名相难以理解而深邃，如生起和缘起的体性，因无别而深邃，难以证悟远离边际、确定的心髓的真实。这三者中，最后的密咒之甚深意义，是圆满正觉佛陀的意境的究竟之处，在此，即使是微小的众生，也自然安住于密咒秘密的法界中，若能见到未经造作而圆满的意义，那么一切众生都将证悟为无上大菩提的秘密心髓，一切都将在法性中显现，轮回之名亦不复存在，利益众生之海已然圆满，不再有任何作为。因此，一切皆自然成就，轮回之名亦不复存在，对已完成利益众生的证悟给予了高度赞扬。还有一些能仁如此说道：显现为各种事物的自性之心，即是密咒的自性，因此轮回的自性显现为神圣的秘密，只要轮回存在，所显示的精髓，无垢之性，便会如无遮蔽、自发光明的太阳般显现，其体性无二无别，因此，这自性法性的轮转，没有兴衰，自显不灭的法轮持续不断地转动，从而显示了事业的成就。因此，对自性之法轮没有衰败，成就事业的神圣秘密乘给予了高度赞扬。第三部分分为两部分：真实地展示确定的誓言，以及讲述大清净的忏悔。第一部分：在二十七条之后，共同的善行，集聚佛法的结尾处，一些人如此说道：在无数亿劫中，……直到：一人完全成佛。对神圣的秘密给予了高度赞扬。以上展示了，还有一些能仁之王如此说道：在无数亿大劫中，由于颠倒的见解和执着的愚昧之黑暗的遮蔽，细微和粗大的三毒，以及业和烦恼、所知的三种遮蔽，以及对物质存在于外境的普遍执着的三种分别念，也如实地不缘于那如实之性，不灭不二的体性，如实地