Chinese
仅仅是断绝了智慧的言语，凭借着圣者的意义。 无需禅修，融入圆满之中，无法言说。 本来就是无生无说的，也从其自身的言语中解脱，是能言说的提尔塔。 为了显示其他乘对此不可见， 化身百千大集会， 如无鸟之空中，无法调伏的众生。 这是将意义比作例子，就像众多的化身，也无法将精华菩提转化为无为的状态一样。 寂静而微细，难以现前获得，非思辨之境，无法以错觉知晓。 如菩提心之宣说， 由于远离了痛苦和烦恼的自性不可执取，所以难以用心触及，此乃具有目标见者所不能及之处。 不为依赖错觉的智慧所见，因此二者已经说完。 因此，经文中说： 大明点普遍存在， 以空性勤作不能获得。 这是观点的差别。 以理证的差别来表示，已经说完了不可得性。 密咒大海本身， 非以比喻、量、理证， 以及随后的推断和智慧， 所能证悟。 因此，密咒自性伟大， 具有浩瀚成就之波涛， 无量深渊难以衡量， 依仗经文和口诀才能成就。 这里，事物自身的历史的理证，自性的理证，状态、自性和大自性的理证，大自性融为一体的理证，以及共同的远离边是理证，其他的理证也只是声音相似，从远离的方式的意义上抛弃，已经说完了。 为何不思， 动与不动幻化非思， 体性超越虚空。 这是说，精华菩提心大乐是不可分离的，因为不是因生，所以也解脱了动与不动的言语，也已经说了无二的真谛。 这里，在低劣者面前，以相似的方式，如同虚空。 这样显示，自性是所有方向的土地，因此也超越了虚空的象征，思考者也
English
Merely severing even the terms of wisdom, by means of the meaning of the noble ones. Without meditation, immersed in completeness, it is inexpressible. Originally unborn and unutterable, it is also liberated from its own terms, it is the speakable Tirthika. In order to show that other vehicles do not see this, Even a hundred thousand emanations, a great assembly, Like a birdless sky, beings who cannot be tamed. This is applying meaning to example, just as many emanations cannot transform the essence of Bodhi into a state of non-action. Peaceful and subtle, difficult to attain manifestly, not an object of speculation, it cannot be known by delusion. Like the explanation of the mind of Bodhi, Because the nature of being free from suffering and affliction is ungraspable, it is difficult to touch with the mind, this is not an object for those with a focused view. Not seen by the wisdom of dependent delusion, therefore the two have been spoken. Therefore, it is said in the scripture: The great bindu is universally present, It cannot be attained by the effort of emptiness. This is the difference in views. By expressing the difference of reasoning, the unattainability itself has been spoken. The great ocean of secret mantras itself, Not by metaphor, measure, reasoning, And subsequent inference and wisdom, Can it be realized. Therefore, the nature of secret mantras is great, Having waves of vast accomplishments, The immeasurable abyss is difficult to fathom, It can be accomplished by relying on scriptures and oral instructions. Here, the reasoning of the history of things themselves, the reasoning of nature, the reasoning of state, nature, and great self, the reasoning of the great self united as one, and the common freedom from extremes is reasoning, other reasoning is only similar in sound, abandoning from the meaning of the way of separation, it has been spoken. Why not think, Movement and non-movement, illusion, non-thought, Nature transcends even the sky. This is saying that the great bliss of the essence of Bodhicitta is inseparable, because it is not born of cause, it is also liberated from the words of movement and non-movement, and the truth of non-duality has also been spoken. Here, in front of the inferior, in a similar way, like the sky. Thus it is shown that the nature is the land of all directions, therefore it also transcends the symbol of the sky, the thinker also
Chinese
为了不对自身产生执着，不需要繁琐的装束。方便的差别是，所谓本来任运成就的大方便，即是指在它自身上显示它自身，无需寻找就能见而成就，这是因为没有传递的勤作而产生的差别，与“做什么”相关联。所谓幻化调伏不是大方便，是指在世俗幻化中，将化身和报身的身相改变后，依靠断除的行为和不舍弃的行为，各自以宗派的方式去追求，声称各自能成就三身，这是因为存在见行勤作的障碍，因此言辞空洞，只是名相上的佛，无法获得真正圆满的佛陀，所以方便小、少、不善巧。剩余部分是指不珍视剩余之物。所谓“如果幻术师没有脱离方便的造作”，是指谁拥有不真实的见解，因此通过勤作方便来扭转和转移位置等，如果没有脱离这些，所谓“一切无常，那又有什么用呢？”，如果那是真实的，就不需要大的方便，因此，世尊如此赞叹并开示。那为什么呢？“这无相的大法性，不是法界中的幻相”，是指远离空想概念的自性觉知，是自然不生、无二、任运成就、无所舍弃、不可执取相状、不造作不矫饰、超离言思的法性。那是圆满的根源，无边无际难以衡量，而不仅仅是随顺显现、起作用的空性。因此，才说远离取舍的才是真正的殊胜。无论在法界中幻化什么，佛陀都没有说是幻化的道路。是指一切事物的真如之道，从显空无别的自性中，见者以各自的执着来控制和观察虚妄的幻相、缘起的幻相、事物幻相和共同智慧的幻相等等。不一致之处在于，因为那不是佛陀所开示的真实道路，所以那个方便也显得是错误的。
English
In order not to generate attachment to oneself, there is no need for elaborate attire. The difference in methods is that the so-called great method of spontaneous accomplishment from the beginning refers to showing it itself in itself, seeing and accomplishing without searching. This is a difference arising from the absence of transmitted effort, and it is related to "What is to be done?" The so-called illusory taming is not a great method, which means that in conventional illusion, after changing the appearance of the Nirmāṇakāya and the Sambhogakāya, relying on the practice of abandoning and the practice of not abandoning, each pursues it in the manner of a sect, claiming that each can accomplish the three bodies. This is because there are obscurations of view, conduct, and effort, so the words are empty, and it is only a Buddha in name, unable to attain a truly perfect Buddha. Therefore, the method is small, little, and unskilled. The remainder refers to not cherishing the remainder. The so-called "If the illusionist is not free from the fabrication of means," refers to whoever has an untrue view, and therefore, through the effort of means, reverses and transfers positions, etc., if not free from these, the so-called "All is impermanent, what is the use of that?" If that is true, then there is no need for great means, therefore, the Blessed One praised and taught in this way. Why is that? "This great Dharma nature without characteristics is not an illusion in the Dharmadhātu," refers to the self-awareness that is free from the concept of emptiness and thought, which is the Dharma nature of naturally unborn, non-dual, spontaneously accomplished, unabandoned, ungraspable characteristics, uncreated, unadulterated, and beyond speech and thought. That is the source of completeness, immeasurable and difficult to fathom, and not merely a coincident appearance, functioning emptiness. Therefore, it is said that only that which is free from acceptance and rejection is truly supreme. No matter what is transformed into illusion in the Dharmadhātu, the Victorious Ones have not said it is the path of illusion. This refers to the supreme path of the suchness of all things, from the nature of indivisible appearance and emptiness, the viewer controls and observes false illusions, dependent origination illusions, object illusions, and common wisdom illusions, etc., with their respective attachments. The inconsistency is that because that is not the true path taught by the Buddha, that method also appears to be mistaken.
Chinese
那么，如何才能不误入歧途呢？不住法身，不可言说，超越一切。中观也无法言说，脱离了意义。这是说，与共同道的增上生和决定胜解脱的方法是：菩提心无处不在，因此不住。以理证来阐述，一切自显现的法都是身。为什么呢？因为是智慧的自显现。经中说，例如，珍宝，白色的也是珍宝，黑色的也是珍宝。同样，红色、黄色和绿色也是珍宝。不能说“这是珍宝，这不是珍宝”。同样，白色、红色、黄色和绿色也是菩提心的身。不能说“这种颜色和形状是菩提心的身，这种不是”。因此，一切二取不舍弃也不取用，自然成就，因为是超越生处、思虑和言说的。那么，存在于中观中吗？因为自然脱离了依赖名言的理证。中观中没有执着。那么，以无边无中的方式所说的事物是所缘吗？如意智慧，法界无边际，无内，不可言说，超越一切。这是说，如意宝珠，与此相似的自生智慧，即是法界本身，具有所说之二法，二只是名言而已，实际上，无有差别的体性，一切显现为无边无际的法，都是自显现，因为没有外境的显现，是所有言说和所有显现的真实基础，因此，从不可言说中解脱，这本身也超越了作为所缘。那么，安住于此道的圣者没有差别吗？除了体性和见解相同之外，不承认有差别。经中说：“平等了知是诸佛的足迹。”虽然这样说，如果安立名言，也只有时间的长短、精勤的力量、力量的大小、清晰程度和成就的程度上的差别而已。例如，小狮子和大狮子一样，只是因为不经过世代的迁移，力量才圆满。这样理解。那是谁的境界呢？在法界中善于宣说，具缘者。
English
So, how can one avoid going astray? The non-abiding Dharmakaya is inexpressible and transcends everything. The Middle Way is also inexpressible and devoid of meaning. This means that the way to be free from the common path's higher realms and definite goodness is: the essence of enlightenment is nowhere to be found, therefore it does not abide. Elaborating with reasoning, all self-appearing phenomena are the body. Why? Because it is the self-appearance of wisdom. The scriptures say, for example, a jewel, whether white or black, is a jewel. Similarly, red, yellow, and green are also jewels. One cannot say, "This is a jewel, this is not a jewel." Similarly, white, red, yellow, and green are also the body of the mind of enlightenment. One cannot say, "This color and shape is the body of the mind of enlightenment, this is not." Therefore, all duality is neither abandoned nor adopted, naturally accomplished, because it transcends the source, thought, and expression. So, does it exist in the Middle Way? Because it naturally departs from reasoning that relies on terminology. There is no clinging in the Middle Way. So, is something that is spoken of as having no beginning or middle an object of focus? Like a wish-fulfilling wisdom, the expanse of the Dharma realm is limitless, without an inside, inexpressible, and beyond everything. This means that the wish-fulfilling jewel, and the self-born wisdom that is similar to it, is the Dharma realm itself, possessing the two dharmas that are spoken of, the two are only terminology, but in reality, the nature of non-difference, all phenomena that appear as limitless are self-appearing, because there is no appearance of an external object, it is the real basis of all speech and all appearances, therefore, it is liberated from the inexpressible, and this itself transcends being an object of focus. So, are there no differences among the noble ones who abide on this path? Apart from the sameness of essence and view, no differences are acknowledged. The scriptures say, "Equal knowledge is the footprint of all Buddhas." Although it is said like this, if terminology is established, there are only differences in the length of time, the strength of diligence, the magnitude of power, the degree of clarity, and the degree of accomplishment. For example, just like a lion cub and a great lion, the power is only perfected because it does not go through generations of migration. This is how it should be understood. Whose realm is that? One who is skilled in explaining the Dharma realm, the fortunate one.
Chinese
“儿子因无犹豫而成就。” 此处说的是，所有佛法都未被归纳于虚空之中，而是自然成就，谁能领悟此意呢？ 谁有资格进入这样的教诲，并且不会对低级的法感到满足呢？ 这是因为积累了许多功德，并且出生于伟大的种姓，拥有摧毁许多邪见的强大力量，因此名字得以成就。即便如此，他也不会怀疑，因为没有犹豫，所以才能领悟吧。 听啊，那些拥有解脱和证悟智慧的人们！ 这句话不是说已经掌握了就足够了，而是说谁拥有能看到执着的绳索是无二的智慧，劝诫所有人都要听闻此意。 “从真实智慧的虚空之中”指的是导师的意图，也就是基础。 “大乐的嬉戏，阿底瑜伽的见解之经。” 那些世俗和超越的、圆满快乐的实体，因为没有勤奋的痛苦，所以能够特别地享受。 这无境自明智慧之眼，是殊胜瑜伽之义的根本经文。 因为从无为的禅定中，没有其他成佛的方法。 没有作为和努力，如何能阻止成佛呢？ 可悲啊，无明懒惰者，自心本性即是佛。 明明住在自己心中却不去修持，就像风中摇曳的灯火。 生命没有片刻的停留，如今没有不死之药，却像鳄鱼张口般走向死亡。 安逸地待着是不合理的，所以要依靠森林，通过禅定，依赖于忍耐的意义而修行。 如果想知道该如何思考，那就不要思考其他的事情，而是要专注于此，一心一意地投入到那个意义之中。 嗡。 就像年老的商人乘船过河、取宝、消除贫困、获得快乐一样。 就像领航员通过思考，用难以比较的三种尺度进行观察和判断。 不知道依靠殊胜方便之船，却喜欢涉水过河的声音。 摧毁它吧！愿通过这无为的宝藏开启，消除贫困，获得智慧之眼，获得快乐！ 《智慧虚空之王》的意义解释到此圆满。 结束。 《智慧虚空之王的意义解释》。