Chinese
在没有阿里和嘎里字母组合的文字安排中，出自《大秘密续》：章节名称的真正意义是自己的觉性，所表达的真正意义是确定它本身的词语和文字，以及获得的真正意义是依赖于它而使觉性显现。因此，觉性是意义，通过上师的口诀教导，使如实显现的现象得以确定。此外，现象有三种：一是无有分别的如实显现，即一切法灭尽；二是觉性自显的现象，即体验不断增长；三是未安排于法性的现象，即各自存在的方式。章节是确定经文段落的，第四章是在第三章之后，数字的位置不同。现在宣说第五章，开启莲花。第五章宣说大圆满以词语误导，此处是四种汇集意义的第一个教义。宣说觉性之智慧远离作为，其中有内外两种意义。首先，宣说空性之智慧：在宣说了第四章之后，又宣说第五章。伟大的金刚持，觉性自生，在五境之门没有执着于不同事物的法性界中，烦恼自性清净。现象是自性完全清净的现象，一切相的戏论寂灭，以及真实安排的现象，是诸智慧的来源，从中产生三种现象，即如来之现象，无碍之智显现为多种景象，以及现在因无事物而显现的空性遍布一切，以及觉性自显的现象在法界中显现。未安排于法性的现象是没有任何垢染，以及智慧清净的现象，显现为身、智慧、明点和各种光芒，以及六道轮回的迷惑现象，在一个境上看到不同的事物，例如在水中看到六道各自不同的景象等等，以及不可思议的蕴，方法是学习所缘的次第，以及通过学习作为所缘的事物，觉性之智慧无法自行增长力量，体验完全清净的智慧是：在那上面，金刚持...
English
In the arrangement of letters without the combination of Ali and Kali, from the Great Secret Tantra: The true meaning of the chapter title is one's own awareness, the true meaning of what is expressed is to ascertain the words and letters themselves, and the true meaning of attainment is to realize awareness manifestly by relying on it. Thus, awareness is the meaning, and through the instructions of the precious guru's oral teachings, the appearance of things as they are is ascertained. Furthermore, appearances are of three types: one is the appearance of things as they are without separation, which is the exhaustion of all phenomena; the second is the appearance of self-appearing awareness, which is the increase of experience; and the third is the appearance not arranged in the nature of reality, which is the way things exist separately. A chapter is what definitively divides a section of the text; the fourth is after the third, the position of the numbers is different. Now, the fifth chapter, opening the lotus, is taught. The fifth chapter teaches that the Great Perfection is misled by words; here, the first of the four collected meanings is taught. Teaching that the wisdom of awareness is free from action, there are two internal meanings. First, teaching the wisdom of emptiness: after explaining the fourth chapter, the fifth is taught again. The great Vajradhara, awareness itself arising, in the realm of dharmata without clinging to the five sense objects as different, the afflictions are naturally pure. Appearance is the appearance of naturally complete purity, all elaborations of signs are pacified, and the appearance of perfect arrangement, which is the source of all wisdoms, from which three appearances arise: the appearance of the Tathagata, unobstructed knowledge appearing as various visions, and now the appearance of emptiness pervading everything because there is no thing, and the appearance of self-appearing awareness dawning in the expanse. The appearance not arranged in the nature of reality is without any stain, and the appearance of wisdom being completely pure, appearing as body, wisdom, bindu, and various lights, and the deluded appearance of the six realms of existence, seeing different things in one object, such as seeing the six realms separately in water, etc., and with inconceivable aggregates, the method is the order of learning the object of focus, and by learning the object of focus, the wisdom of awareness cannot increase its own strength, experiencing completely pure wisdom is: on that, Vajradhara...
Chinese
这是为了以法身摄集意义而宣说，譬如从牛奶中提炼出酥油一样，将八万四千法门摄集于智慧中，向根器上等者开示。报身是为了对治的意义而宣说，譬如樟脑能对治热病，但对寒性毒药却会变成毒药一样。如果以词句来开示自性大圆满，如果与寒性相应，那么就应了知超越词句和言说的意义。如同能对治热病一样，为了对治八万四千烦恼，也同样开示了那么多的法门。结合智慧的次第，考虑到化身的不同而宣说，譬如阶梯的次第一样，将九乘次第的智慧次第结合起来，分出上下次第而宣说。不平等是指自性大圆满的见解与任何见解都不平等，因为生起了未加改造的法性，所以是空性。由于法界身和智慧生起，所以是界，自身清净一切垢染，所以以极高的能力平等地体验。唉！这种显现为呼唤自己的方式，是上述的显现。象征智慧的方式没有文字，所以用表征来推测的名相无法触及自性大圆满的意义。因此，玛哈瑜伽所产生的文字偏离了阿底的意义。而且，智慧的觉性无法用言语来确定，如果言语本身能够证悟自身，那么就不需要考虑对众生相续的利益。如果仅仅通过了解言语就足够了，那么只要能传达能力，就教导那个言语，让他通过了解那个言语而解脱，这样就可以不费力气地解脱，就像没有播种也能产生果实一样。如果仅仅通过持有那个言语就能解脱，那么即使将它挂在旁生等的脖子上也能解脱。如果不是这样，而是通过言语了解意义后才能解脱，那么那个意义是如何了解的呢？因为没有超出意识的分别，因为没有在自己的相续中体验，譬如患有眼病的人看到海螺是黄色的，即使对他说很多白色的功德，也无法转变他执着于黄色的心。为了转变他对黄色的执着，需要有经验的医生用眼科手术
English
This is to expound the meaning gathered by the Dharmakaya. Just as butter is extracted from milk, the eighty-four thousand teachings are gathered into wisdom and shown to those with superior faculties. The Sambhogakaya expounds for the sake of antidote. Just as camphor becomes an antidote to hot diseases, but becomes poison for cold poisons, similarly, when the Great Perfection of Naturalness is taught in words, if it corresponds to coldness, then one should understand the meaning that transcends words and letters. Just as it becomes an antidote to hot diseases, so too, to counteract the eighty-four thousand afflictions, just as many doors of Dharma are taught. Combining with the stages of intelligence, considering the distinctions of the Nirmanakaya, it is expounded like the steps of a ladder. Combining the stages of intelligence of the nine vehicles, dividing them into upper and lower stages, it is expounded. Unequal means that the view of the Great Perfection of Naturalness is unequal to any view. Because the uncorrected nature of reality arises, it is emptiness. Because the Dharmadhatu body and wisdom arise, it is the realm. Because one's own impurities are purified, it is experienced equally with supreme power. Alas! This appearance as a way of calling to oneself is the appearance of the above. The way of symbolizing wisdom has no letters, so the names inferred by symbols cannot touch the meaning of the Great Perfection of Naturalness. Therefore, the letters produced by Mahayoga deviate from the meaning of Ati. Moreover, the wisdom of awareness cannot be determined by words. If the word itself realizes itself, then there is no need to consider the benefit to the individual's continuum. If it is enough to know the word, then if the ability to communicate is enough, then teach that word, and by knowing that word, he will be liberated, so it is reasonable to be liberated without effort, just as fruit must arise even if seeds are not sown. If liberation comes from holding that word, then even if it is hung around the neck of animals, etc., it will be liberated. If that is not the case, but liberation comes from understanding the meaning through words, then how is that meaning understood? Because it does not go beyond the discrimination of the mind, because there is no experience in one's own continuum, for example, a person with an eye disease sees a conch shell as yellow, and even if many qualities of white are spoken to him, he cannot reverse his attachment to yellow. To reverse his attachment to yellow, an experienced doctor needs to perform eye surgery on that person.
Chinese
请来吧。因为不需要说白色，所以就像对黄色的执着自然消失一样。由于通过上师的口诀在体验传承中产生，因此不需要依赖文字就能解脱。如果说通过说出文字就能解脱，那就如同没有尝过辣味就确定辣味一样，文字无法直接到达。如果无法体验，那就和普通人没有任何区别。因此，如果分析文字，就会偏离圆满的意义，所以文字无法表达。智慧完全超越一切文字。因此，由于没有文字，现在无论用什么语言来描述各自的安住方式，都无法确定，因此自然超越一切言语。如此一来，对于无法言说的阿底状态，九次第的见道之道的各种宗义也无法诠释，因此各种不同的语言的表达自然消失。因此，由于对事物本身的安住方式没有执着于五根的各种对境，因此无法用文字来确定。追随文字的瑜伽士，被指出偏离了共同的乘。像这样，由于自己的觉性事物，安住方式没有心，因此不需要生起次第来引发各种对境的收放。因此，不需要很多生起本尊的文字的收放，因此对于没有文字的理由和各自的安住方式，有没有文字，或者写成文字，或者书写，或者安排都没有必要。因为即使只是智慧，也无法在意义上成立。所说超越经续的文字，就是把这些经的文字当作知识，甚至连丝毫也没有显现出自己所诠释的智慧，有些人是考虑到暂时的对境而说，有些人是为了未来众生的进入而说，有些人是为了引导正义而说，有些人是说基础的功德。同样地，也说道路、果、见、修、行和佛陀的功德。因为这些大多是说数量和伟大的词语，所以很少有直接切入自身要害的，因此没有经。因为这无法用理由来确定，所以也没有教证。直接切入自身要害的口诀是无造作的觉悟。
English
Please come. Since there is no need to speak of white, it is like the attachment to yellow naturally disappears. Since it arises in the experiential lineage through the guru's instructions, one is liberated without having to rely on words. If liberation were to occur by speaking words, it would be like determining the taste of spiciness without having tasted it; words cannot directly reach it. If there is no experience, then there is no difference from an ordinary person. Therefore, if one analyzes words, one deviates from the meaning of completion. Thus, words cannot express it. Wisdom is completely beyond all words. Therefore, since there are no words, no matter what language is used to describe each individual's way of abiding, it cannot be determined, and thus it naturally transcends all speech. In this way, the various tenets of the nine successive paths of view cannot express the state of Ati, which is beyond words. Therefore, the expression of various different languages naturally disappears. Therefore, since there is no clinging to the various objects of the five senses in the very way things abide, it cannot be determined by words. The yogi who follows words is shown to have deviated from the common vehicle. Like this, since one's own awareness of things, the way of abiding, is without mind, there is no need for the arising stage to evoke the gathering and scattering of various objects. Therefore, there is no need for many gatherings and scatterings of the letters that generate the deity. Therefore, for the reason without letters and the way of abiding of each individual, whether there are letters, or written in letters, or writing, or arranging, there is no need. Because even just wisdom cannot be established in meaning. What is said to be beyond the words of the tantras and agamas is to take the words of these sutras as mere knowledge, and there is not even a trace of manifesting the wisdom that one's own represents. Some speak with regard to temporary objects, some speak for the sake of future beings entering, some speak to guide justice, and some speak of the qualities of the ground. Similarly, they also speak of the qualities of the path, fruit, view, meditation, conduct, and Buddha. Since these are mostly words that speak of quantity and greatness, there are few that directly cut to the heart of oneself, and therefore there is no sutra. Because this cannot be determined by reason, there is also no agama. The instruction that directly cuts to the heart of oneself is un fabricated realization.
Chinese
通过进入的口诀，因为布弥达瓦，所以一切口诀也不存在。那是因为依赖于词语，觉性本身已经脱离一切词语。因此，执着词语并宣说，以及与听闻分离，这些都被指出是错误的。心部中最为秘密的法性是，不会从其他耳根听闻。同样，通过舌根，对此连微尘般的宣说也没有，因此一切宣说都空无。而且，自己的觉性智慧本身，不是智慧的行境，那本身无法通过词语确定，对此没有罪恶的沾染，也没有善行的加深，感官没有锐利迟钝，三身五智不是果而是道，错乱成为道智慧的助伴，这七点超越了共同的乘。༈ 第二个意义是，觉性本身无法通过文字确定，通过三点来阐述，第一点是通过三个字母消除错乱： 唉玛吙！ 通过对显现之主的惊叹之语来呼唤，因为觉性智慧没有法，所以自显现也从法中解脱，因为没有词语，所以显现为法的本初清净，因为没有各自观察自性的存在方式而安立的文字，所以没有词语，因为词语依赖于文字。觉性事物存在方式的本来状态，我本身没有生，意思是说，代表无生的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），因为不需要突然确定无生，所以字母阿本来就安住于无生之中，所以不存在。而且，自己的觉性智慧和各自的处所本来就是无碍自显，现在没有需要遮破之处，代表无碍的字母嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），因此本来就显现为无碍，所以不需要代表它，因为它安住于三身之中，所以自然而然地不存在。我觉性事物存在的方式，不造作的自性，心的意趣，那本来就安住于不离不合之中，代表它的字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），因为不需要用吽来代表，所以本来就耗尽了。因此，无碍的慈悲自然显现，为了调伏各自的众生，调伏者的身之显现以各种方式显现