Chinese
于彼教中，佛陀自己亦无。大乐续中，秘密口诀如无之品，即第二十一品竟。秘密主金刚持大士请问：薄伽梵，如是性如何，请为宣说。如是请问已。薄伽梵大乐自在普贤，于如是性种种三摩地中入定，而为此特别宣说。诶玛吙！种种普贤自性体，本来无生清净菩提心，自性无别本来未曾分，本来平等故是胜者海。三时三界平等之精要，本来普贤智慧胜妙之界，无有分别故无好坏取舍，无有自他之作用精要智慧体。未见精要，未学智慧故，于他处寻觅，愚昧之有情，虽示亦未闻，虽表亦未见，自身于他处寻觅故，不成佛。不离于彼，不见导师，欲于道，故于道而行，行亦不能至所欲处，义即囊中物，然亦不能见。知且修持为何，谁能知？超胜作与非作，行住坐卧者，何者以心而行，即成菩提行。未舍分别心识之相，不舍无念，不分轮涅。不分清浊，于现证佛陀，此即是义，然无能表示者。以心之明觉，谁能修持义？如于虚空之云，而行显色。若无虚空，何者能知，云之生起及覆盖，亦不可能。于极清净之永断佛陀，一切本来平等安住极清净，若住于无分别寂然，即能证悟。无我大我一切生起之故，不遮止，故无有生起之因。无上智慧胜者无作之道，无有观察，离于寻思，离于我执，无有方便力。如所有智之自性大本体，谁亦未曾如是宣说。如是性即菩提真实道，无有取舍之殊胜无上者，无有动摇，无有聚散者。
English
In that teaching, the Buddha himself is also absent. From the Great Bliss Tantra, the chapter on the absence of secret instructions, the twenty-first chapter is complete. The great lord of secrets, Vajradhara, requested: "Bhagavan, please explain how suchness is." Having made this request, the Bhagavan, the Great Blissful Samantabhadra, entered into various samadhis of suchness and made this special declaration. Emaho! The essence of various Samantabhadra's nature, the primordially unborn, pure Bodhicitta, its nature is inseparable, primordially undivided, primordially equal, therefore it is the ocean of victors. The essence of equality of the three times and three realms, the realm of primordial Samantabhadra's supreme wisdom, without distinction, therefore there is no acceptance or rejection of good or bad, the essence of action without self or other is the wisdom body. Not seeing the essence, not studying wisdom, seeking elsewhere, sentient beings are ignorant, even if shown, they do not hear, even if indicated, they do not see, because they seek themselves elsewhere, they do not attain Buddhahood. Not separated from that, not seeing the teacher, desiring the path, therefore walking on the path, walking also cannot reach the desired place, the meaning is like an object in a bag, but still cannot be seen. Knowing and practicing, what is it, who can know? Transcending doing and not doing, those who walk, stay, sit, and lie down, whoever acts with the mind becomes a Bodhisattva's conduct. Without abandoning the characteristics of discriminating mind, not abandoning non-thought, not distinguishing between samsara and nirvana. Not distinguishing between purity and impurity, in the directly realized Buddha, this is the meaning, but there is no one who can express it. With the mind's awareness, who can practice the meaning? Like clouds in the sky, acting as visible forms. If there is no sky, who can know, the arising and covering of clouds, it is also impossible. In the utterly pure, eternally unchanging Buddha, everything is originally equally abiding, utterly pure, if abiding in non-discriminating stillness, one can attain enlightenment. Because of the arising of selflessness and great self, not obstructing, therefore there is no cause for arising. The unsurpassed wisdom, the uncreated path of the victors, without observation, free from contemplation, free from self-grasping, without skillful means. The great essence of the nature of suchness, no one has ever declared it in this way. Suchness is the true path of Bodhi, the unsurpassed noble one without acceptance or rejection, unwavering, without gathering or scattering.