Chinese
已经指示。临近的唯一完全圆满。一切都安住于一个明点中。如是根本续中说。以粗糙的智慧断除的章节，第二十七（品）。 然后导师对眷属们说：对于对此信奉的补特伽罗，不分宗派和派别地指示。如是真如的精华，一切有情都具有自性。不以因缘寻求，不是从他处而来。一切本来就是佛，所以对一切有情没有宗派偏见。如果执持、受持、念诵此法，无论习惯于什么，都安住在佛的境界。对此法的信奉，以各种各样的不同，外道邪魔的六种族类，不分宗派和派别地，无论习惯于什么，都将获得相应的果报。一切都是自性成佛。如果不能证悟自己的本性，就会陷入错觉，显现为各种各样。从轮回本身中没有解脱的尽头。如果证悟了自生佛，因为具有明觉智慧，无上的智慧是唯一的道路，由此就能获得无上的解脱。 如是根本续中说。对于信奉此大乘的补特伽罗，不分宗派偏见地指示的章节，第二十八（品）。 然后导师对眷属们说：指示了不共于一切的。无上大圆满的意义，极其甚深，难以证悟。以分别念不能证悟，是分别念的对立面。极其难以与此意义相应。如果一百个与此意义相应的人中，一个也没有，或者一百个中有一个存在，就是善逝之子的长子。念诵此意义是珍宝的种姓。珍宝的种姓极其稀少。比优昙花还要稀少。不是与此意义不相应的人所能见到的。极难分别，难以证悟。此即是“此”，但实际上并没有“此”。想要成为真正的佛子，不需寻找，安住在无为的境界中。或者依靠五种大法，在寂静处长期禅修，此即是精华，与意义相应。那也不是金块，因为依靠唯一的身体，所以与如是真如的意义相应。 如是根本续中说。此意义是不共于一切的章节，第二十九（品）。 然后导师对眷属们说：宣说了不是对一切都指示的。这个无为、无上、大圆满，是超离言说、表达、勤作和修持的。此即是超越一切边际的，所以不应该对一切都指示。确定的
English
It has been shown. The near and only one is completely perfect. Everything abides in a single bindu. Thus it is said in the Root Tantra. The twenty-seventh chapter, which shows how to cut off with coarse knowledge. Then the Teacher said to the retinue: For the person who is devoted to this, it is shown without partiality or sectarianism. The essence of suchness itself, the nature abides in all beings. It is not sought by conditions, it is not from another. Since all are enlightened from the beginning, there is no partiality for all beings. If one holds, cherishes, and recites this, wherever one is accustomed to, one abides in the state of enlightenment. By different devotions to this, the six kinds of heretical demons, without cutting off into factions and sects, whatever one is accustomed to, one will obtain the result. Everything is naturally enlightened. If one does not realize one's own suchness, one will be deluded and appear separately. There is no end to liberation from samsara itself. If one realizes that self-enlightenment, because one possesses awareness and wisdom, the unsurpassed wisdom is the only path, by which one obtains unsurpassed liberation. Thus it is said in the Root Tantra. The twenty-eighth chapter, which shows that there is no partiality for the person who is devoted to this Mahayana. Then the Teacher said to the retinue: He showed what is not common to all. The meaning of the unsurpassed Great Perfection is very profound and difficult to realize. It cannot be realized by investigation, it is the opposite of discrimination. It is very difficult to be endowed with this meaning. If one in a hundred is endowed with this meaning, or if there is one in a hundred, he is the eldest son of the Sugata. Reciting this meaning is a precious lineage. The precious lineage is very rare. Even more rare than an udumbara flower. It is not seen by those who do not correspond to this meaning. It is very difficult to examine and difficult to realize. This is "this," but in reality there is no "this." Those who desire to be true sons of the Buddha, without searching, abide in the state of non-action. Or relying on the five great methods, if one meditates in solitude for a long time, this itself is the essence, endowed with meaning. That is not a gold ingot, because relying on the single body, it is endowed with the meaning of suchness. Thus it is said in the Root Tantra. The twenty-ninth chapter, which is not common to all. Then the Teacher said to the retinue: He said that it is not shown to all. This unconditioned, unsurpassed Great Perfection is beyond words, expressions, efforts, and accomplishments. This is beyond all limits, so it should not be shown to all. Certain
Chinese
此心髓甚深续，如摩竭口中宝，不应向众人宣说，应仅赐予珍宝种姓。具信有缘之人，若遇此法且具此缘，即安住于佛地。彼亦应必持此法，不应向众人宣说，应仅赐予具信者。根本续中云：不应向众人宣说之品，第三十品毕。 续之王，金龟金刚乘根本续之母，心之方面的根本，一切见之顶，意之把握圆满。萨玛雅 索帕 克西 卡塔姆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 如我一般贪财好色的儿子比丘，怀着五宝之心，带着黄金，不惜珍贵性命，越过艰难险阻，寻得确切心髓菩提心续下部顶端。文殊亲教师喇嘛与，如我一般的毗卢遮那，协调语音而命名后，在藏地将出现三种愚昧之辈，此时迎请献于君王之手，愿三种愚昧之人于此时兴盛。初由毗卢遮那翻译，后由洛扎（Lhodrak）的琼札（Khyung Drak）从伏藏中取出。此处插入金刚萨埵虚空大婆罗门广大与，殊胜菩提心四十二品。
English
This profound essence tantra, like a jewel in the mouth of a Makara, should not be revealed to all, but only bestowed sparingly upon those of the precious lineage. Those faithful and fortunate individuals who encounter this and possess this connection, abide in the Buddha-ground. They should certainly hold this, not reveal it to all, but bestow it sparingly upon the faithful. Thus, from the Root Tantra: The chapter on not revealing it to all, the thirtieth chapter is complete. The King of Tantras, the Golden Turtle Vajrayana Root Tantra's Mother, the basis of the mind aspect, the pinnacle of all views, the complete realization of intention. Samaya Sopa Ksi Khatam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). A greedy and lustful son-monk like myself, carrying the essence of the five precious jewels, bearing gold, not hesitating to risk his precious life, crossed difficult paths, seeking the certain essence, the upper tip of the Bodhicitta Tantra's lower part. Manjushri, the spiritual friend, the Lama, and Vairochana like myself, harmonized the sounds and gave it a name, and in the land of Tibet, three kinds of ignorant people will arise, at which time it was invited and offered into the hands of the King. May the three kinds of ignorant people flourish at that time. First translated by Vairochana, then taken from the terma by Khyung Drak from Lhodrak. Here is inserted Vajrasattva, the great Brahmin of space, vast, and the forty-second chapter on the wondrous Bodhicitta.