English
It is merely appearance. The nature of mind is the wisdom of Dharmakaya, which is emptiness and awareness. Therefore, it is impossible to go beyond its own appearance of body and wisdom. For example, although a yellow conch appears to someone with yellow eyes, the color of the conch is no different from white from the moment it appears. Similarly, although all these appearances seem impure in the face of deluded consciousness, from the moment of appearance, they are pure and form the mandala of the basis of existence. Ultimately, it will become obvious to those with pure lineage. As it says in the Magical Illusion: The three realms are originally enlightened, and all without exception are Dharma. There is nothing other than the Buddha. There is no other Dharma than the Buddha. It is not attained by the Buddha. Furthermore, the nature of reality, in which the emptiness of space and the wisdom of awareness are inseparable, pervades all phenomena that appear as samsara and nirvana, and abides in equality. All the relative appearances that arise as the play of the union of space and awareness are pure as body and wisdom from the very beginning. Therefore, all phenomena are naturally perfect and completely fulfilled as the great mandala of Dharmakaya, which is originally pure, equal, and inseparable from the truth. This is the definitive magical net. May the ultimate meaning of such a state, free from the realm of the mind, be self-illuminating without an object, or may each person's own awareness realize it directly! Secondly, the aspiration for the sound to manifest as the mandala of speech: All sounds are the sound of mantra beyond expression. That is to say, the fundamental source from which all mantras are derived is the vowels and consonants of skillful means and wisdom. Thus, all sounds included in sentient and non-sentient beings are definitely transformations derived from the tones of vowels and consonants. Even if we examine the evil sound of a dog barking, we can clearly recognize the letters Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), etc. Furthermore, since the nature of speech is breath, and the key point is that breath and mantra are inseparable, all sounds are naturally occurring recitations. Therefore, even in conventional terms, all self-characterized sounds exist in language and are therefore considered mantras. From the perspective of reality as it is
Chinese
所有显现为音声语言的显现，皆是不可言说、不可思议的法性，法界与觉性双运的智慧，本来就是无为法，如语言音声般自然显现。因此，从体验音声时起，就不会脱离空性无别、自明觉性的游舞。如此清净平等无别的状态，是所有佛陀的密意核心。正因为此显现为音声形象，所以音声本身也是智慧之身。因此，所有显现的音声都是法性的自声，以及智慧和空色天神的坛城，除此之外别无他物，所以金刚咒语的音声语言是无上的。既然如此，那么对于轮回的音声语言，会想为什么不能像佛陀所说的明咒一样产生力量呢？对于那些具有将音声理解为咒语的坚定信念的人来说，即使是平凡的音声也能产生究竟的咒力，因为它是救护心识的咒语的自性。追随好坏言语，显现为扬弃、建立、贪执、嗔恨的心识，正是救护不可言说语金刚轮的原因。普通人执着于音声的自相，不将其视为咒语，也不会对其产生信仰，因此不会产生力量。而对于真正的咒语，则认为是佛陀的教言，并以期望加持降临的虔诚之心来修持，因此会产生结果。因此，这两者的区别必须从有境的心识层面来区分，而从所境本身来说，作为金刚咒语的音声没有任何区别。正如经续中所说：解脱道与轮回的音声，无论说什么都是殊胜的语言，所有高低乘以及所有邪道，一切都是语言，菩提金刚都包含在语言中。如是，愿所有包含于轮回、涅槃、道这三者之中的音声，都如实显现为本初平等语金刚的自性。第三是对忆念分别意之坛城的祈愿：心之动摇，自明无为。就像风搅动的水显现为波浪一样，虽然只是显现，但并非水性之外的其他。
English
All appearances that manifest as sound and speech are the inexpressible and inconceivable nature of reality, the wisdom of the union of dharmadhatu and awareness. It is inherently unconditioned, spontaneously arising as speech and sound. Therefore, from the moment one experiences sound, one does not stray from the play of emptiness-indistinguishable self-awareness wisdom. Such a state of purity, equality, and non-duality is the core of the intention of all Buddhas. Because it appears as sound and form, sound itself is also the body of wisdom. Therefore, all appearing sounds are the self-sound of the nature of reality, wisdom, and the mandala of empty-form deities, and nothing else. Thus, the sound and words of vajra mantra are established as supreme. If so, one might wonder why the sounds of samsara do not produce power like the vidya mantras spoken by the Buddha. For those who have the conviction to recognize sound as mantra, even ordinary sounds can generate ultimate mantra power, because it is the nature of the mantra that protects the mind. The very consciousness that follows good and bad speech, arising as rejection, acceptance, attachment, and aversion, is what protects the inexpressible wheel of vajra speech. Ordinary people cling to the self-character of sound as sound, do not recognize it as mantra, and do not generate faith in it, so power does not arise. But with genuine mantra, one perceives it as the Buddha's teaching and engages with devotion, hoping for blessings to come, so results arise. Therefore, the difference between the two must be distinguished from the perspective of the subjective mind, but from the perspective of the object itself, there is no difference whatsoever in being the sound of vajra mantra. As it is said in the tantras: "The path of liberation and the sounds of samsara, whatever is said is supreme speech. All higher and lower vehicles, and all wrong paths, all are speech. Bodhi vajra is contained in speech." Thus, may all sounds included in the three—samsara, nirvana, and the path—manifest as the very nature of primordial equality, vajra speech. The third is the aspiration for the mandala of the mind of memory and thought: The movement of the mind, self-aware and unconditioned. For example, just as water stirred by the wind appears as waves, although it is only an appearance, it is not other than the nature of water.
Chinese
如是，心性之功用由风推动时，显现各种能取所取错觉之动摇，然显现之时即是远离生灭住三者之自生觉性，并非他于光明无为之法性。其理由是，任何显现之分别念之动摇，皆不作改变而安住于自处时，则会赤裸显现为超离心识之法身智慧之故。对于观自性者而言，此乃以体验而成就。如是，愿能如实证悟轮回涅槃之诸法，本始即安住于觉性空性心之轮中之义。第四，祈愿一切皆为大乐之嬉戏：愿大乐无离无合而现前。如是说者，基之安住方式，即界智双运之智慧自力，不间断安住于天神之轮中，此清净平等真谛无别即是大乐。此安住方式遍及一切，且一切皆为此本体之同一味，或无有差别而安住，即是无离无合之义。因此，如前所说之显现、声响、分别念三者，以及包含天神、咒语、智慧之轮回涅槃诸法，皆显现为平等性大乐一味之嬉戏，且于彼性中圆满之故。如是说：何处名为大乐唯一者，以唯一之方式作诸多之舞。如是所说。如是之基、续、二谛无别之义，以见而定解，以修而任运自成之方式现前，愿二利任运成就。第二，祈愿龙那若空之修法，其中又分四者，首先是祈愿清净本初之忏悔方式：衰损、破损、分别念、障碍，愿于不舍之境中清净。如是说者，由于造作与律仪和誓言相违背之罪堕，导致相续中原有之律仪功德衰损。此衰损会阻碍后来功德之生起和增长，并阻断善行之相续，故称之为衰损。例如，如同事业衰败一般。或者，如同容器破损一般，由于罪过之侵入相续，故也如此称呼。此衰损之体性是，三轮实执之分别念，以及贪等烦恼之分别念二者。
English
Thus, when the mind's own power is moved by the winds, various movements of grasping and clinging illusory thoughts arise, but at the very moment of arising, the self-born awareness, free from the three states of arising, ceasing, and abiding, is none other than the naturally luminous, uncompounded nature of reality. The reason for this is that when all the movements of whatever conceptual thoughts arise are left unaltered in their own place, they nakedly appear as the wisdom of the Dharmakaya, which transcends the mind. For those who see their own nature, this is accomplished through experience. Thus, may we realize as it is the meaning that all phenomena of samsara and nirvana have always abided in the wheel of awareness and emptiness of the heart. Fourth, the aspiration that all is a play of great bliss: May great bliss be manifestly realized without separation or union. This means that the abiding state of the ground, the wisdom of the union of space and awareness, the unceasing self-display of the deities' mandala, the indivisibility of pure equality and truth, is great bliss. That this abiding state pervades all things, and that all things are of one taste in its essence, or abide without difference, is the meaning of without separation or union. Therefore, all the phenomena of samsara and nirvana, including the three—appearances, sounds, and thoughts—and the deities, mantras, and wisdom, appear as a play of the single great bliss of equality, and are perfected within that state. As it is said: "Wherever there is the one called great bliss, it performs the dance of many in the manner of one." Such is the meaning of the indivisibility of the ground, continuum, and two truths, may it be settled through view and realized through the effortless manner of meditation, so that the two benefits are spontaneously accomplished. Second, the aspiration for the practice of Lungnak Dongtruk, which also has four parts, the first of which is the aspiration for the way of confessing primordial purity: May downfalls, breakages, thoughts, and obscurations be purified in their own place without being abandoned. This means that by engaging in misdeeds that contradict vows and commitments, the qualities of the vows that were previously present in the continuum are diminished. Because this diminishing hinders the arising and increase of later qualities and obstructs the continuity of virtue, it is called a downfall. For example, like a business failing. Or, like a broken vessel, it is also called that because faults and defects have entered the continuum. The nature of this downfall is the thoughts of the three spheres of true clinging, and the thoughts of afflictions such as attachment.
Chinese
是的，而且。从执着的分别念产生不如理作意，从那产生烦恼，因此它与不善的造作相结合。这两种分别念是遮蔽解脱和一切智的垢染。它们也只是依靠缘起而突然如幻显现而已。在胜义谛的观察面前，因为没有成立所断的根本，所以要断什么呢？因此，不舍弃不改变，放松任其自然时，垢染本身就会自明为智慧。因为心性在无生之处，本来就没有垢染，所以安住于自性本净大之中。如果像这样认识，因为习气的根本是空性，所以从异熟果中解脱出来，因此被说是所有忏悔之王。如《大解脱经》中说：如果想要忏悔，正直而住，如实观看。如实见到，就能解脱。这是最殊胜的忏悔。像这样。另外，仅仅凭借对空性的少许理解，无论如何行事，因为没有成立为真实，所以没有罪过，像这样增长断见，这是破坏世俗谛，是抛弃世间的秘密语。想要自己变得更好的人，即使是听闻也应当舍弃。因此，只要我执没有消失于法界，就不可能被依赖产生的现象所欺骗。所以要努力进行四力忏悔，并且对本来清净的意义生起定解，将实执止息于法界中的修持结合起来。以二谛双运的忏悔来清净自相续，这是关键之所在。像这样，染污、衰损、分别念的垢染不存于自性之义显现出来，祈愿所有执着二取显现的束缚，都在平等大乐的虚空中解脱。第二是祈愿功德本具的圆满之义。以外内秘密无别而证悟圆满。意思是说，外在显现为轮涅二者的所取境，内在执着其为相的分别念，以及秘密，即这些的安住方式，也就是不颠倒的实相。这三者本来就是无二无别的安住。那方式是怎样的呢？法界本然如是的坛城，智慧任运自