Chinese
想要通达诸佛的密意，想要了解一切佛法的经和论等，（佛）宣说了要观视明点的身相。珍宝八方宫殿，运行脉字的宫殿，海螺梵字的宫殿，观视眼睛的宫殿。在那四大宫殿中，安住着一切密咒的大秘密。自明之身没有动摇，从门到道次第生起，融入虚空之中。意义的智慧无论显现什么，都在自性中圆满，从自性中产生。在那伟大的状态中，观视的意义就是明点。有法现象虽然无数，但法性意义上只有一个。如是说，明点中没有错谬之处，从道之脉中显现错谬之处。如是等等。意义在于自己的觉性，征相是显现的身相，心要胜义不变异，新颖闪耀，庄严美好，光明灿烂，从大乐的实性中，种子金刚远离因缘，不超出圆满的意义，安住在方便空性的中央。此外，自性光明的显现作为道的方法，在《时轮摄略经》中说：智慧和明智，心及其显现，也都会变成十种相。灌顶如同无垢的兔子的，如同镜子中的影像，进入其中的任何一个，由此涅槃的安乐，不迁变的俱生，不变的自性就是第四灌顶。谁的心和口中安住着佛的面容，他就是具德上师。如是说。在其中心，佛的形象是远离处所和形象的众多圆满报身。如同远离云朵的天空，瑜伽士要用睁大的眼睛来观看。如是宣说。萨玛雅。祈请空行母们以大悲解除誓言，赐予成就。阿啦啦吼嘛哈悉地吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。第三，如同口诀般讲述修持以上所说道的足迹。上面所说的方便解脱道，修持后所生起的证悟程度是：吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）表示对智慧的炫耀。邬金国是指密咒的来源地，邬仗衍那是指飞
English
Wishing to comprehend the intent of all Buddhas, and desiring to know the sutras and treatises of all Dharmas, it is said that one should gaze upon the body of the bindu. The precious eight-cornered palace, the palace of the moving root syllable, the palace of the conch shell Ban's, and the palace of the viewing eye. In those four great palaces, the great secret of all mantras resides. The self-aware body is without movement, arising from the gate to the path, dissolving into the emptiness of space. Whatever appears as the wisdom of meaning, is complete in its nature and arises from its nature. In that great state, the meaning of gazing is the bindu. Although phenomenal appearances are countless, in the meaning of Dharmata, there is only one. Thus it is said, there is no error in the bindu, error appears from the channels of the path. Thus and so on. The meaning is in one's own awareness, the sign is the manifest appearance with the body, the essential ultimate meaning is unchanging, newly radiant, beautiful and luminous, from the very nature of great bliss, the seed vajra is free from cause and condition, not deviating from the meaning of completion, abiding in the center of skillful means and emptiness. Furthermore, the method of making the appearance of self-luminous nature into the path, in the Abridged Tantra of the Wheel of Time, it says: Wisdom and intelligence, the mind and its appearances, will also become the ten aspects. Empowerment is like the stainless rabbit, like the image in a mirror, whoever enters into this, from that the bliss of Nirvana, the unchanging co-emergent, the immutable nature is the fourth empowerment. Whoever has the face of the Buddha abiding in their heart and mouth, that is the glorious Lama. Thus it is said. In its center, the form of the Buddha is the numerous Sambhogakaya, separated from place and form. Like the sky free from clouds, yogis should look with wide-open eyes. Thus it is said. Samaya. May the Dakinis of space, with great love, release the command and grant accomplishments. Ala la ho ma ha siddhi hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Thirdly, explaining the practice of the above-mentioned paths as a mnemonic instruction based on the traces. The extent of realization that arises from practicing the above-mentioned means of liberation is: Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is to boast of wisdom. The land of Oddiyana is the source of secret mantras, Oddiyana means flying.
Chinese
因为变成ra等，那个变音的乌金，就像从轮涅一切之根本的自心迷惑的梦中醒来一样。象征着从二取轮回的泥潭中飞出，走向解脱道的咒语之族觉醒。因为在从轮回中解脱的道路上，咒语是最容易迅速救护的，所以就像飞去一样。而且解脱束缚依赖于心，因为心进入咒语的方便法门与之相关联，所以说了“gyi”。怎么样才能从之前沉没或陷入轮回习气之泥潭中解脱出来或清净呢？或者说，一切错觉都融入清净的法界，一切过失都得以清净，区分轮涅的分界线是：像这样，声音和一切根识都清净于语的坛城；一切忆念分别都圆满于意的坛城；一切显现的境相都成熟于幻化网身的坛城，因此依次用莲花、花蕊和树干来象征性地表示。语和根识以表述的方式合一，由此进入密咒的意义，因此首先用语不染著的莲花来象征性地表示。之后，依靠密咒道的诀窍，觉性与智慧相遇，用花蕊来象征，以成为花之精华的方式更加清晰和美丽。之后，用树干来表示身，这是因为证悟获得自之功德，慈悲获得他之功德，幻化网的游舞无尽地散发，就像如意树一样，成熟殊胜的凉荫和决定胜的果实。具足相好的花朵美丽，散发利乐的芳香，成为一切功德和圆满的所依，所以才这样说。这些密咒的象征，如果一一与教证结合，文字会很多，所以省略了。简单地说，在《宝藏幻钥》中说：“一切有相的分别，融入无二智慧之中。菩提心是西方。菩提心的法性，不被烦恼过失所染污，菩提心是北方。”以及在《大圆满现有和合续》中说：
English
Because it changes into ra, etc., that altered sound Ogyen, is like awakening from the dream of delusion of one's own mind, the root of all samsara and nirvana. It symbolizes the awakening of the mantra family that flies out of the mud of dualistic samsara and goes on the path of liberation. Because on the path of liberation from samsara, mantra is the easiest and quickest to save, so it is like flying away. Moreover, liberation from bondage depends on the mind, and because the mind enters the skillful means of mantra in connection with it, therefore "gyi" is said. How can one be liberated or purified from the mud of samsaric habits in which one was previously submerged or sunk? Or, all illusions are dissolved into the pure dharmadhatu, and all faults are purified, the dividing line between samsara and nirvana is: In this way, sound and all senses are purified into the mandala of speech; all memories and thoughts are perfected in the mandala of mind; all appearing objects mature into the mandala of the illusory net of the body, therefore, they are symbolically represented in sequence by lotus, stamen, and trunk. Speech and senses are united in the manner of expression, and thereby enter into the meaning of secret mantra, therefore, it is first symbolically represented by the lotus of undefiled speech. Afterwards, relying on the key instructions of the secret mantra path, awareness meets wisdom, which is symbolized by the stamen, becoming clearer and more beautiful in the manner of becoming the essence of the flower. Afterwards, the body is indicated by the word trunk, because realization obtains the glory of self, compassion obtains the glory of others, and the play of the illusory net radiates endlessly, like a wish-fulfilling tree, maturing the cool shade of eminence and the fruit of definite goodness. The flowers with marks and examples are beautiful, and the fragrance of benefit and happiness radiates, becoming the basis of all glory and perfection, so it is said. These symbols of secret mantra, if each one is combined with scriptural authority, there will be many words, so they are omitted. Briefly, in the Treasury of Magical Keys it says: "All conceptualizations of signs, dissolve into non-dual wisdom. Bodhicitta is the west. The nature of bodhicitta, is not defiled by afflictive faults, bodhicitta is the north." And in the Great Perfection Union of Appearance and Existence Tantra it says:
Chinese
所有概念的征象，都消融于无概念、无生之法界中。菩提心是西方。烦恼、破立、能取所取得以清净。菩提心是北方。如是说。于《大圆满虚空平等续》等中说：犹如莲花不为淤泥所染，菩提心的自性中，能取所取的垢染本来就没有。如是说。虽然显现为多种多样，却如莲花般不为垢染所染。如是宣说等，应以这些为例证来理解。如是，一切显现与存在都显现为三秘密的坛城，而此显现也并非具有执著和局限性，而是自生智慧一切相的总集之游舞，因此未曾脱离此境界，一切皆安住于平等性智慧金刚之自性中，真是太稀奇了。如是，于《时轮摄略续》中说：胜者之身的金刚，非为境与有境所行，乃一切相。语之金刚，一切有情以各自心语，得以领悟佛法。金刚持之意的金刚，有情之心之自性，一切皆安住于地上。犹如无垢之宝珠，何者为诸事物之执持者，彼即是智慧金刚。如是宣说。如是，于自性任运成就之大坛城中，首先依于语，通过听闻而入。中间通过思维而获得定解。最终通过修习而融入自续，以及最终的成就果位等四者。初者，莲花和花蕊二者是了知因。中间，树干以声音表示听闻思维之义融入自续，是为进入。后者，以稀奇的象征表示果。如是，调伏四魔的息增怀诛四事业等，以重复的多种名相暗示。无论如何，四金刚之智慧于自续中成熟，此中汇集了一切密咒道的要点。如是之智慧，以多种名称表示，即从烦恼中解脱的本初解脱，不为业所束缚且超越因缘的自生智慧，从痛苦中解脱的大乐菩提心，以及远离一切执著的无所依凭。
English
All the signs of conceptualization dissolve into the realm of non-conceptualization and non-arising. Bodhicitta is the West. Afflictions, refutation and establishment, grasping and being grasped are purified. Bodhicitta is the North. Thus it is said. In the Dzogchen Nyamkha Nyampei Gyü (Great Perfection Sky Equality Tantra) and others, it says: Just as a lotus is not stained by mud, in the essence of Bodhicitta, the stain of grasping and being grasped is fundamentally absent. Thus it is said. Although it appears in various ways, it is like a lotus unstained by impurities. It is said that one should understand this through such examples. Thus, all appearances and existence appear as the mandala of the three secrets, and this appearance is not with attachment and limitations, but is the play of the totality of all aspects of self-arisen wisdom, so without departing from that state, all abide in the nature of equality wisdom vajra, which is wonderful. Thus, in the Abridged Kalachakra Tantra, it says: The vajra of the Victorious One's body, not the object of the senses and the sense consciousness, is all aspects. The vajra of speech, all sentient beings understand the Dharma through their own heart language. The vajra of the Vajra Holder's mind, the nature of the minds of sentient beings, all abide on the ground. Like a stainless jewel, whatever is the holder of things, that itself is wisdom vajra. Thus it is said. Thus, in that great mandala of self-existing spontaneous accomplishment, first, relying on speech, one enters through hearing. In the middle, one gains certainty through thinking. Finally, one becomes familiar with the lineage through meditation, and the four, including the ultimate result of accomplishment. The former, the lotus and the stamen, are the two that know the cause. In the middle, the trunk, with sound, indicates the meaning of hearing and thinking becoming familiar with the lineage, which is entering. The latter, with a wonderful symbol, indicates the result. Thus, the four activities of pacifying, increasing, magnetizing, and subduing the four maras, and so on, are implied by many repeated terms. In any case, the wisdom of the four vajras matures in one's own lineage, and all the key points of the secret mantra path are gathered here. Such wisdom is indicated by many names, such as the primordial liberation from afflictions, the self-arisen wisdom that is not bound by karma and transcends causes and conditions, the great bliss Bodhicitta that is liberated from suffering, and the absence of any reliance because it is free from all fixations.
Chinese
不住于任何边际的智慧。它触及一切手印，并且不与它们分离。没有任何事物能够阻挡或分割它，如同金刚般的智慧。轮回与涅槃的一切法都不能超越它，它超越三时迁变，在平等性中扩展。如同人们无法在国王的法令中找到漏洞一样，被称为“超越思维的智慧”。此外，还有明点独一，觉性法身。胜义谛无别。佛子大乐菩提心之坛城。基之实相。阿赖耶识因之续流。自性任运之坛城。真谛无别。金刚三之坛城。本体自性大悲之坛城。轮回涅槃无别之界。本初成佛之坛城。本来清净任运之坛城等等，以多种名称来称呼它。实际上，基果无别法身明点独一就是它。如果从自性清净的角度来衡量它，那么本来成佛就是真正的法身，因为其自性中没有遮蔽。因此，必须证悟本来成佛，如果不了解这一点，就会像波罗蜜多乘一样，认为基是任运自成的坛城，仅仅是成佛之因，因此不了解密宗的正确见解。因此，这非常重要。经部宗的因之乘，认为众生成佛之因。果金刚乘，观修心性即是佛。如是说。从显现的角度来看，心性本初清净，但由于暂时的垢染而不清净，这种住在众生相续中的法性，如果从每个众生自己的角度来看，就必须说它不是具有二种清净的佛，并且如果去除垢染，也会被说成是成佛。这二者必须从安立和显现的角度来理解，才能没有矛盾。因此，如来藏本来就是功德任运自成，因此《涅槃经》中说，一切道都是它的显现之因。在《一切集密金刚智慧》等续部中说，一切道都是原始光明法身的显现之因，而不是生起之因。