Chinese
虽然菩萨也有，但以任运自成的方式行事，故称无勤。这些蕴等，也因其自性显现为本尊，且这些被暂时转变，以及它所作的事，也因以刹那三次第成就之故而宣说。大咒的特点是，从一刹那到一刹那，甚至在极短的时间内，也能毫不遗漏地成办无量众生的利益。呼气时，将坛城转变为寂静与忿怒，并通过许多化身来成办利益，且不可混淆。如是说。为了解它们的体性和差别而宣说，若不以教证掌握密咒的真如，则是不行的。所谓真如等三种三摩地。然而是随顺错误的。它们以论本身显示远离一和多，不随顺是因为与论相违。如何呢？如果修一个，一个是不行的，因为三个各自为政，错误严重。所谓虽然一切以理本身显现为任何事物，但认为没有从一中移动，这是因为将显空分开，就像修习的显现和黑暗一样，一个之中不能容纳一个。由于偏离了二谛无别的平等之理，所以叫做论典衰败。那么，认为在词语的差别上显示是没有意义的，这三个也只是为了向新学者分别显示的教证而已。所谓那些不习惯大乘的人是新学者，因为他们安住于二取的概念中。为了随顺他们，分开理解后进行修习而作了预言，但最终不是这样。一切都必须同时修习。所谓大乘本身是那些在许多世中训练了心识的人的行境，所以说一切。虽然它们的体性不混合，但没有二取的概念。那么，真如是无所缘，因是有所缘，这难以一起修习吗？即使看起来不行。这是辩论，即凡是不随事物自在而作意的是无所缘，凡是随事物作意而显现的
English
Although Bodhisattvas also possess it, they act in a spontaneously accomplished manner, hence it is called effortless. These aggregates, etc., also manifest as deities due to their very nature, and these are transformed temporarily, and the actions they perform are said to be accomplished through three successive moments. The special feature of great mantras is that from one moment to the next, even in an instant, they completely accomplish the benefit of limitless beings. Transforming the exhalation mandala into peaceful and wrathful forms, and accomplishing benefits through many emanations, and it cannot be mixed up. Thus it is said. It is said in order to know their characteristics and differences, and it is not permissible if the suchness of mantras is not grasped by scripture. That is to say, suchness and so on are the three samadhis. However, it is in accordance with error. These show the separation from one and many by the treatise itself. Non-conformity is because it contradicts the treatise. How is it? If one meditates on one, one is not possible, because the three are separate, and the error is serious. That is to say, although everything appears as anything by the very nature of the system, if it is thought that it does not move from one, it is because appearance and emptiness are separated, like the appearance of meditation and darkness. Because one cannot contain one within the other, deviating from the equal nature of the indivisibility of the two truths is called the decline of the treatise. So, thinking that there is no meaning in showing the difference of words, these three are only scriptures shown separately to the new ones. Those who are not accustomed to the Great Vehicle are new ones, because they abide in the concept of duality. In order to conform to them, it is prophesied to meditate after understanding separately, but it is not the ultimate. Everything must be meditated on at the same time. The Great Vehicle itself is the object of those who have trained their minds for many eons, so it is said all. Although their characteristics are not mixed, there is no dualistic concept. So, is suchness non-objective, and the cause is objective, is it difficult to meditate on this together? Even if it seems impossible. This is an argument, that is, what is not mentally made according to the power of things is called non-objective, and what is clear by mentally making things
Chinese
被称为“有目标”。这二者不可能同时被凡夫的智慧所及，所以也不可能成为合理的。又，被称为“又”的是随顺，即成为理由的合理性。以圣教来行进是容易的。被称为“以圣教来行进是容易的”是圣教的宣说者。他们确立宗义是行进。他们因为众多而因言语恐惧，即使不收集，意义本身，对于事物本身没有成立的，与思虑分离的，在显现为不可表示的智慧之时，一切都圆满而不混杂地，完全地显示了。为了以随顺于他们的理由来确立，例如用水中的月亮、镜子和海浪来表示，是从内部生起的因自身显现的。没有执着的过失。被称为“没有执着的过失”的是，水和月亮不是以自性来安立，难以区分，在显现本身中也没有成立。这些事物和如是性也随顺，没有成立本身也没有其他的目标。影像不像脸一样显现为其他。如所显示的那样，众生不是与自性不同的，在未生而显现之时，两种禅定都成就。加持是自性，只是暂时的名称。因为心性本身是文字等一切法自然成就的缘故，心性是文字的自性，文字是心的体性，这样宣说了。所说的禅定本身就是文字，以难以区分和不相异的方式，以不可说为彼或异的方式，了知从一和多中解脱是不需要禅定的，即使禅定也没有过失，所以在没有禅定之处完全了悟，即使禅定也没有过失，法界如虚空一样，这样宣说了。对于那三者的事物各自没有把握，并且没有生起随之禅定的心，所以无论如何禅定也没有过失。将众生观想为非人而是佛的身相，被称为“将众生观想为非人而是佛的身相”的是，生起的身体不是与心不同的，在未生而显现是智慧的印，那智慧被刹那所控制是禅定。在这个时候也显示为不相异。
English
It is called "having an object." These two cannot be reached by the wisdom of ordinary people at the same time, so it is also impossible to become reasonable. Also, what is called "again" is following, that is, becoming the reasonableness of the reason. It is easy to proceed with the scriptures. What is called "It is easy to proceed with the scriptures" is the proclaimer of the scriptures. They establish the doctrine as proceeding. Because they are many, they are afraid of words, and even if they are not collected, the meaning itself, for things that are not established in themselves, separated from thought, at the time of appearing as inexpressible wisdom, everything is completely and without confusion, completely shown. In order to establish with reasons that are in accordance with them, for example, to represent with the moon in the water, the mirror and the waves, it is clear from the cause arising from within. There is no fault of clinging. What is called "no fault of clinging" is that water and the moon are not established by nature, it is difficult to distinguish, and it is not established in the appearance itself. These things and suchness also follow, and the non-establishment itself has no other goal. The image does not appear as other than the face. As shown, sentient beings are not different from themselves, and when they are unborn and manifest, both meditations are accomplished. Blessing is nature, just a temporary name. Because the nature of mind itself is the reason why all dharmas such as letters are naturally accomplished, the nature of mind is the nature of letters, and letters are the nature of mind, so it is said. The meditation itself that is said is the letter, in a way that is difficult to distinguish and not different, in a way that cannot be said to be that or different, knowing that liberation from one and many does not require meditation, and even if you meditate, there is no fault, so in the place where there is no meditation, you fully realize that even if you meditate, there is no fault, the dharma realm is like the sky, so it is said. For those three things, they are not grasped separately, and the mind of meditation does not arise accordingly, so there is no fault in meditating anyway. Visualizing sentient beings as the body of a Buddha who is not a human being, what is called "visualizing sentient beings as the body of a Buddha who is not a human being" is that the body that arises is not different from the mind, and appearing unborn is the seal of wisdom, and that wisdom being controlled by a moment is meditation. At this time, it also shows as not being different.
English
To. From my single essence, the many deities of the mandala and the inconceivable emanations appear, purity itself. This is easy to understand. Because the essence is not established as singular, everything is complete. Suchness (Tathata) is without its own established essence, so the thus-gone ones who have attained it also appear as inconceivable. Therefore, there is no certainty about whether letters and so on appear or do not appear, so there is no fault in meditating on them separately. Some people discriminate between the two truths, thinking that deities are only conventional truths, and that true grasping becomes conceptual imputation. To dispel the doubts of these people, questions are asked and answered. If it is said that appearing as a deity is itself conceptualization, then the scriptures say: The happiness and suffering of dreams, in the waking state, their nature is completely equal. Likewise, conceptualization and non-conceptualization, at the time of awareness, their nature and essence are equal. This is easy to understand. Although the deity is shown to be a true concept, when the meaning of the indivisibility of the two truths is understood, because it is the deity of wisdom, it is said to be non-dual. It is naturally complete from the beginning, without artificiality. This means that the three samadhis and so on are subject to intention. Without being created by causes and conditions, the nature of body, speech, and mind is complete in itself. Therefore, it is called the Great Perfection and the Fruition Vehicle. If it is complete from the beginning, then meditation becomes meaningless. To this doubt, it is answered: It is not meaningless. It means that even the meditation of the beginner is not meaningless. The scriptures say: From the cause of non-existence, existence is revealed, the supreme mandala of unfamiliar familiarity. This means that the cause is bodhicitta, and the absence of characteristics itself is the source and essence of all deities. Therefore, mind itself appears as a deity, without being an object. Although it has not been seen before, through much familiarity, the appearance of emptiness and non-duality is clear in self-appearance. This is the supreme fruit, without contradiction. If, because it is made by thought, even though equality was promised before, why does it not become conceptualization? The answer is: If it is the cause of non-existence from the beginning, then what is the substance of conceptualization in it? This is explained incidentally, mind
Chinese
因为无有差别显现为天神，所以说因和果完全清净。这些是大行派的观点。名为“近示”的是“如是性”等。凡是方便和智慧的行为等，因为两种资粮无论在哪方面转变都是伟大的，所以说是没有错谬的。咒语的传承清楚。从“名为”到“不分清浊是愚蠢”之间，很容易理解，因为规矩不同。其他宗派的量度与论典混合的人们看见，因为从相似之处以分别心的力量而统一，以恶劣的道理建立论典，是咒语的道理衰败，小乘论师不能前进，那些合二为一的人因为自己的愚昧，遮止其他的对境，成为大障碍这样说的。对于像那些一样用传承来阐明所提出的问题，回答说：“唉玛，极其清净的，我的金刚莲花这。”名为，因为任何规矩不同，成为稀奇，没有接触到戏论和因缘等是清净的。互相联系的事物本身是法界，觉性自生的智慧本身是没有接触到一切边，因为不生不灭所以名为金刚莲花。父亲就是我的儿子，此种姓本来就是见到的。名为，这些是基础和自性的缘故，因为证悟后显现，互相成为因和果，种姓轮回不是分别的自性坚固的地方，因为没有去过，不是其他的财产，不会到来，本来就存在这样说的。那些不符合规矩的道理不能到达的缘故，这个大密咒海，用比喻和量度、因和，随后的推测和智慧，不能够证悟这样说的，不能用分别心来衡量，因为方面是无边无际的，所以对于某些方面的比喻和进入规矩不同的传承的因和随之符合道理的分别心不能体验，所以对那个那样说。剩余的是没有遮止其他的规矩。因此密咒的自性大
English
Because the absence of distinction appears as deities, it is said that cause and effect are completely pure. These are the views of the Great Conduct school. What is called "Near Indication" is "Suchness" and so on. Whatever practices of skillful means and wisdom, etc., are great because the two accumulations transform in any way. Therefore, it is said to be without error. The transmission of mantra is clear. From "named" to "not distinguishing between pure and impure is foolish," it is easy to understand because the rules are different. Those who mix scriptures with the measure of other schools see, and because they unite with the power of discrimination from similarities, and establish scriptures with bad reasoning, the reasoning of mantra declines, and Hinayana masters cannot advance. Those who unite these two do so because of their own ignorance, blocking other objects, becoming a great obstacle, so it is said. In response to the question of clarifying with transmission as those, it is said: "Emaho, extremely pure, this is my Vajra Lotus." Named, because any rules are different, it becomes wonderful, and not touching elaborations and causes, etc., is pure. The things that are interconnected are the Dharmadhatu itself, and the self-arisen wisdom of awareness itself is untouched by all extremes, and because it is unborn and undying, it is called Vajra Lotus. The father is my son, this lineage is originally seen. Named, these are because of the basis and essence, because they appear after realization, and become cause and effect to each other, the lineage of samsara is not the firm ground of discrimination, because it has not gone, it is not other's property, it will not come, it originally exists, so it is said. Because those reasons that do not conform to the rules cannot be reached, this great ocean of secret mantra, with metaphors and measures, causes and, subsequent inferences and wisdom, cannot be realized, so it is said. It cannot be measured with discrimination, because the aspects are limitless, so for some aspects of metaphors and entering the causes of transmissions with different rules, and the discrimination that conforms to the reasons cannot be experienced, so it is said to that. The remainder is not blocking other rules. Therefore, the nature of secret mantra is great.