Chinese
因此，详细阐述了八种融入方式和八种比喻等各种方法。智慧方面的显现是从修习的力量中产生的，即光明、明点和佛身等显现清晰显现。它显现为多种多样，非常奇妙。它被粗大的五大元素所遮蔽，没有上师口传的无缘分之人无法见到。接下来讲述了不加控制而自然生长的窍诀：觉性自显的显现是，首先确定觉性是显而易见的，然后是修习越来越增长的显现，觉性达到极限的显现，以及法性耗尽的显现。这些是从自然成就的因中产生的，庄严之处在于各自具有自性之声。它的遮蔽是微细的五种烦恼遮蔽了五种自性之声，对于没有修习的人来说，即使最初上师指点也无法理解。接下来讲述了智慧普照的窍诀：未经造作的法性显现是，自然产生方式的显现如此显现，以及通过无为法性的象征所指示的身语意心的显现。通过观察，它显现为上师的窍诀，法性无拘无束地显现，那显现清晰，一切都在法性中嬉戏。这些没有知识的融入，被各种各样的身语意行的行为所遮蔽，因为无法始终如一地观察它，所以即使这些显现明显存在，个人也无法在觉性的显现中见到，如同不存在一样。如此，三种显现是依次结合三身的显现。接下来讲述了临终时一生成就的窍诀：如此，对于三种显现，显现的宽广觉性的本质以连续不断的方式存在，因此不固定于一处，因为存在而难以把握。即使很难达到这种状态，但如果通过上师的窍诀进行调整，那便是智慧的游舞，身体放松地安住，因此存在觉性安住于一处的要点，所以瑜伽士身体放松地安住非常重要。如此通过三种放松而成就。接下来讲述了净土自解脱的窍诀：觉性的法界是外在虚空的边际和中心不变，内在的法界自性不变。
English
Therefore, various methods such as the eight ways of absorption and the eight metaphors are elaborated. The appearances of the wisdom aspect arise from the power of practice, that is, the appearances of light, bindus, and bodies are clearly manifest. It is wonderful because it appears in various ways. It is obscured by the coarse five elements, and those without the oral instructions of a guru and without merit cannot see it. Next, the key instruction of self-growing without control is taught: The appearance of self-appearing awareness is that, first, the determination of awareness is manifest, then the appearance of practice increasing more and more, the appearance of awareness reaching its limit, and the appearance of the exhaustion of dharmata. These arise from the cause of spontaneous accomplishment, and the splendor is that each has its own natural sound. Its obscuration is that the subtle five afflictions obscure the five natural sounds, and for those who have not practiced, even if the guru initially points it out, it cannot be understood. Next, the key instruction of all-illuminating wisdom is taught: The appearance of unconstructed dharmata is that the appearance of the natural way of arising appears as such, and the appearance of body, speech, and mind indicated by the symbol of unconditioned dharmata. Through observation, it appears as the guru's key instruction, the dharmata appears without bondage, that appearance is clear, and everything plays in the dharmata. These, without the inclusion of knowledge, are obscured by various actions of body, speech, and mind, because it is impossible to constantly observe it, so even though these appearances are manifestly present, the individual cannot see them in the manifestation of awareness, as if they do not exist. Thus, the three appearances are the appearances of the three kayas combined in order. Next, the key instruction of accomplishing one lifetime at the time of death is taught: Thus, for the three appearances, the essence of the vast awareness of appearance abides in a continuous manner, therefore it is not fixed in one place, and because it exists, it is difficult to grasp. Even though it is difficult to attain this state, if it is adjusted through the guru's key instruction, that is the play of wisdom, the body abides relaxed, therefore there is the key point of awareness abiding in one place, so it is very important for the yogi to abide relaxed in the body. Thus, it is accomplished through the three relaxations. Next, the key instruction of the self-liberation of the pure realm is taught: The realm of awareness is that the outer sky's edge and center do not change, and the inner realm's dharmata does not change by its own nature.
Chinese
以及，清净秘密界的光明，虽然没有分离不会改变，但觉性自身的力量，由于五大的因缘和耗尽，因此界和觉性无分离的见解才能成就。显现母子相合的口诀是：如此觉性的自性遍布一切众生，但要证悟法身现前，若不了解上师的口诀，即使在意识作用的身体的开头和结尾努力，也无法找到。那么，它是不在身体里吗？其实它确实存在于身体里。那么，因为意识作用的努力而找不到，所以它就不存在吗？不是的，因为你没有上师的口诀，所以找不到。例如，懂得冶金术的人可以随意塑造黄金，而不懂冶金术，又不了解提炼和煅烧方法的人，即使运用意识思辨，也无法塑造任何东西。那么，黄金就不能被塑造吗？不是的，因为有提炼等口诀，所以可以随意塑造。同样，没有上师的口诀，就不要期望成佛。如果通过意识作用的设定和思考可以找到，但因为需要习惯它，所以不会稳固，因为无法分辨对错。因此，首先上师清净非常重要，然后自己习惯和融合也非常重要。两者结合，就像人的手和木钻结合，就能生火一样。火并不在木钻里，也不在人的手里，而是手、木钻和钻孔三者同时具备才能生火。同样，在法性二元对立中成佛，也不是仅仅依靠自己的觉性就可以，同样，仅仅依靠上师也不行，仅仅依靠自己的习惯也不行，三者具备才能确定成佛。因此，没有文字的续部，就是指自己的觉性，如果没有上师的口诀就是秘密，有了上师的口诀就是大成就。章节的名称是：通过学习圆满的四大之欲，物质也圆满了；通过学习根识的欲妙，被意识所涵盖的也圆满了。遗嘱开示后世的教诲，是极其深奥的。例如，当一个人面临死亡时，自己的心
English
and, the light of the pure secret realm, although it does not change because it is inseparable, but the power of awareness itself, due to the causes and exhaustion of the five elements, the view of the inseparable realm and awareness can be achieved. The instruction of uniting appearance and child is: Thus, the nature of awareness pervades all beings, but to realize the Dharmakaya manifest, if you do not understand the guru's instruction, even if you try at the beginning and end of the body of consciousness, you will not be able to find it. So, is it not in the body? In fact, it does exist in the body. So, because the effort of consciousness does not find it, does it not exist? No, because you do not have the guru's instruction, you cannot find it. For example, a person who knows metallurgy can shape gold at will, but a person who does not know metallurgy and does not understand the methods of refining and calcining, even if he uses consciousness speculation, cannot shape anything. So, can't gold be shaped? No, because there are instructions such as refining, it can be shaped at will. Similarly, without the guru's instruction, do not expect to become a Buddha. If it can be found through the setting and thinking of consciousness, but because it needs to be accustomed to it, it will not be stable, because it cannot distinguish between right and wrong. Therefore, it is very important for the guru to be pure first, and then it is also very important for oneself to be accustomed to and integrated. The combination of the two is like the combination of a person's hand and a wooden drill, which can generate fire. Fire is not in the wooden drill, nor in the person's hand, but fire can be generated only when the hand, the wooden drill, and the drill hole are all available at the same time. Similarly, becoming a Buddha in the duality of Dharma nature is not just relying on one's own awareness, similarly, it is not enough to rely solely on the guru, it is not enough to rely solely on one's own habits, and it is certain to become a Buddha only when the three are available. Therefore, the tantra without words refers to one's own awareness, which is secret without the guru's instruction, and is a great achievement with the guru's instruction. The name of the chapter is: By learning the desires of the complete four elements, matter is also complete; by learning the desires of the root consciousness, what is covered by consciousness is also complete. The testament to show the teachings to future generations is extremely profound. For example, when a person faces death, his own heart
Tibetan
ཡི་གེ་མེད
Chinese
之前说话，之后不说话，因此，此续部很难同时出现，所以称为稀有双运。章节是确定经文意义的。第六是数字，为什么一定要确定为六，而不显示为十等数字呢？或者说，不是一而是确定为六的原因是：顺序是确定的，最初讲述时，因为不理解，所以先显示讲述的基础。当那个本身在思想中，对思想产生一个确定的认识时，就确定为思想基础的章节。如果那个思想变成有为，那就不是大圆满，所以第三确定为未曾错乱的觉性，即未曾造作之法的章节。像那样，因为是未曾造作且未曾错乱的胜义谛，所以第四确定为胜义谛显现的章节。因为那个胜义谛远离了语言和文字的戏论，所以第五章节确定为以语言偏离了大圆满。为了以诀窍和遗嘱来总结无语言文字的意义，将基础的意义最终归纳，并带有强调地进行讲述。数量如果少于此数，则思想不完整，因此不是原因；如果多于此数，则不需要，会变成重复的过失，因此确定为只有六个。安住的方式是，显示从本来清净和任运自成中产生的觉性，显现的方式是，以上面的三种显现的方式出现，对眷属说，是因为导师和眷属没有差别，所以自己对自己显示，显现为眷属。像那样，四续部以四种方式进行概括讲述，而且在名称的场合，因为显示了外内秘密全部四种，所以之后没有重复的过失。在显现的时候，将见解与虚空边际等同的续部自性安住的中阴确定下来。无文字续部是尸迦玛的中阴。珍宝幢续部是因为功德没有穷尽的法性中阴。国王的血统不会改变，因为执着于轮回的生有中阴被确定下来并显示出来。四续部也要与四身相结合。莲花开启秘密无文字续部的词义，像莲花开放一样讲述，由大学者贝玛拉莫扎所著圆满。愿后世有缘者与之相应。萨玛雅。甚深印。封藏印。秘密印。古雅萨玛雅。卡塔姆。善哉！善哉！善哉！ 无文字
English
Previously speaking, and later not speaking, therefore, this tantra is difficult to appear at the same time, so it is called the rare union. Chapters are to determine the meaning of the scriptures. Sixth is the number, why must it be determined as six, and not shown as ten and so on? Or the reason why it is not one but determined as six is: the order is determined, initially when speaking, because it is not understood, so first show the basis of the speaking. When that itself is in thought, and a definite understanding arises for the thought, then it is determined as the chapter of the basis of thought. If that thought becomes conditioned, then it is not Dzogchen, so the third is determined as the chapter of the unmade Dharma of the unconfused awareness. Like that, because it is the ultimate truth that is unmade and unconfused, so the fourth is determined as the chapter of the appearance of the ultimate truth. Because that ultimate truth is separated from the elaboration of language and letters, so the fifth chapter is determined as showing that the Great Perfection is deviated by language. In order to summarize the meaning of no language and letters with instructions and testaments, the meaning of the basis is finally summarized, and it is taught with emphasis. If the number is less than this number, then the thought is incomplete, so it is not the cause; if it is more than this number, then it is not needed, it will become the fault of repetition, so it is determined to be only six. The way of abiding is to show the awareness arising from primordial purity and spontaneous presence, the way of appearing is to appear in the way of the above three appearances, speaking to the retinue is because the teacher and the retinue are not different, so oneself shows to oneself, appearing as the retinue. Like that, the four tantras are summarized and taught in four ways, and also in the occasion of the name, because all four of outer, inner, and secret are shown, so there is no fault of repetition afterwards. At the time of appearance, the Bardo of abiding in the nature of the tantra whose view is equal to the edge of the sky is determined. The wordless tantra is the Bardo of Shika Ma. The Bardo of Dharmata of the Precious Banner Tantra because the merits are inexhaustible. The lineage of the king will not change, because the Bardo of Existence clinging to Samsara is determined and shown. The four tantras should also be combined with the four bodies. Lotus Opening Secret Wordless Tantra's words and meanings are explained like a lotus opening, completed by the great scholar Pemala Mutra. May future fortunate ones be in harmony with it. Samaya. Deep seal. Treasure seal. Secret seal. Guhya Samaya. Khatam. Good! Good! Good! Wordless