Chinese
圆满。也将获得极乐世界（བདེ་བ་ཅན་，Sukhavati，苏卡瓦蒂，幸福的）。将享受无上菩提。是天人的导师。身语意获得自在后，如所观想般成就。将能自在运用四无量心。将享用一切殊胜安乐。最终，生老病死等痛苦止息，获得果位。将持有金刚部殊胜种姓。以大悲的加持力，将引领所有众生，进入金刚部。降伏魔众，调伏烦恼。如实转法轮。也为所有众生，宣说无常之理。为声闻众宣说阿罗汉之理。为菩萨众宣说自生之理。为无上乘宣说成佛之理。为任运成就者宣说金刚界。虽然宣说与一切相符之理，却不从如来界动摇。虽未动摇，却示现一切。一切诸法，皆安住于如是之状态。这是金刚秘密之语。对自己如是宣说。从确定秘密心髓的真实性中，具足殊胜智慧的圣者亲见金刚萨埵尊颜之第三十品。一切显现为根识之境，然诸境并非真实存在，乃是阿赖耶识之显现。种种事物显现。若分析所显现之事物，则因各自之体性皆非实有，分析后则寂灭于虚空之中。若以五蕴分析虚空，则融入无体性之状态。是万物之本源。无根之刹那，是不遮止显现之方便，无自性即是智慧。烦恼之分别念，乃是阿赖耶识显现为对境，执着于我与我所，分别执取苦乐之相。于阿赖耶识无事物之中，无有习气等之住处。于无显现之事物中，烦恼不能被心所取。无有教诫与所教诫，如是无有能作之事物。虽无有，然心却颠倒执着，故恒常流转于三界牢狱之中。意识之分别念，于显现与不显现二者之上，刹那间生起分别念。若分别念亦不能成立，则境之事物又如何能成立？
English
Complete. Also attain the realm of Sukhavati (བདེ་བ་ཅན་，Sukhavati，苏卡瓦蒂，the Land of Bliss). Will revel in supreme enlightenment. Is the teacher of gods and humans. Having obtained power over body, speech, and mind, it will be accomplished as intended. Will gain control over the four immeasurables. Will enjoy all supreme bliss. Ultimately, the suffering of birth, old age, sickness, and death will cease, and the state will be attained. Will hold the supreme lineage of the Vajra family. Through the blessings of great compassion, will lead all beings into the Vajra family. Subdue the hordes of demons, tame afflictions. Turn the wheel of Dharma correctly. Also show the nature of impermanence to all beings. Show the nature of Arhat to the Shravakas. Show the nature of self-arisen to the Bodhisattvas. Show the nature of Buddhahood in the Unsurpassed Vehicle. Show the Vajra realm to the spontaneously accomplished ones. Although showing a nature that is in harmony with all, it does not move from the realm of Suchness. While not moving, it shows everything. All Dharmas abide in such a state. This is the secret Vajra word. Speaking thus to oneself. From ascertaining the truth of the secret essence, the thirtieth chapter is the chapter of the holy person with excellent intelligence seeing the face of Vajrasattva. All that appears as the object of the senses, but the objects are not existent, it is the appearance of the Alaya consciousness. Various things appear. If the appearing things are analyzed, then because their individual characteristics are not real, they are pacified into the state of space when analyzed. If space itself is analyzed by the five aggregates, then it dissolves into a state of no characteristics. It is the source of all things. The rootless moment is a method of not preventing appearance, and no self-nature is wisdom. The discriminating consciousness of afflictions is the Alaya consciousness appearing as an object, clinging to self and what belongs to self, separately grasping the characteristics of pleasure and pain. In the Alaya consciousness where there are no things, there is no place for habits and so on. In the absence of appearing things, afflictions cannot be taken by the mind. There is no instruction and no one to be instructed, thus there is no object to be made. Although there is nothing, the mind clings to it perversely, therefore it constantly wanders in the prison of the three realms. The discriminating consciousness of the mind, on both appearance and non-appearance, momentarily arises with discrimination. If discrimination itself cannot be established, then how can the object of the realm be established?
Chinese
呜呼！ 心之如是常性者， 前已逝去不可见， 后未生起不可察， 现在自性不可见。 草木随风飘摇般， 相续完全不断绝， 此乃一切生起因。 如是诸法无实体。 如水如风如波浪， 彼三一异皆不然。 如是阿赖耶烦恼， 非一非异即如是。 法界等同法性界， 一切智慧无分别， 亦无能说为一体。 如是不悟即众生， 若悟成佛无他处。 菩提心之如是性， 甚深难见难思议， 宽广浩大且深邃， 甚深智慧方能悟。 从何而来往何去？ 非来非去无所作。 极其难思不可见， 边际中央不可察。 离能取所取之如是， 无相之相如是显。 界与界之智慧亦， 唯是自证仅此尔。 一切无余诸有情， 如是令其皆证悟。 无有烦恼与痛苦， 获得无上之果位。 于诸一切有情众， 慈悲之绳莫断绝， 解脱烦恼轮回道， 以诸慈爱令欢喜。 如是轮回之牢狱， 大伸慈悲之罗网， 从烦恼泥中救拔出， 以大悲心而守护。 如是对于凡夫众， 不为业障所染污， 一切皆能现证悟， 于诸欢喜莫后悔。 有情我与无我者， 莫以悲心作二想， 如独子般立此念， 一切皆令无垢染。 诸法一切皆空性， 于彼无有实与假， 安住虚空之性中， 于彼无有作与改。 诸法一切皆无相， 显现一切皆无实， 有与无有一切法， 以无自性不可见。 超世间与世间法， 诸法种种显现亦， 非是他生乃自生， 于诸不求亦不贪。 菩提心者一切法， 甚深难思极深邃
English
Alas! The very nature of mind's continuity, The former has passed and is invisible, The latter has not arisen and cannot be examined, The present nature is invisible. Like a tree swaying in the wind, The lineage is completely unbroken, This is the cause of all arising. Thus, all things have no substance. Like water, wind, and waves, The three are neither one nor separate. Likewise, the alaya is afflicted, Neither one nor separate, just like that. The realm of dharma is equal to the realm of dharmata, All wisdom is without distinction, And there is no way to express it as one. Thus, those who do not realize are sentient beings, If realized, Buddhahood is nowhere else. The very nature of the Bodhicitta, Extremely invisible and difficult to contemplate, Wide, vast, and profound, It can be realized through profound wisdom. From where does it not come, where does it not go? There is no coming and going, no action. Extremely difficult to contemplate, invisible, Neither beginning nor middle can be examined. The suchness free from grasping and being grasped, Appears in the form of non-objectification. The realm and the wisdom of the realm, Are merely self-awareness alone. May all sentient beings without exception, Comprehend it in this way. Without afflictions and suffering, The supreme fruit will be attained. To all sentient beings without exception, May the rope of compassion never be cut, Liberating them from the path of affliction, May you please them with love. Likewise, in the prison of samsara, Having greatly extended the net of compassion, One leads them out of the mud of affliction, And protects them with great compassion. Likewise, for ordinary beings, May they not be stained by the obscurations of karma, May all manifestly awaken, And may there be no regret for all joys. Sentient beings, self and no-self, Do not discriminate with compassion, Establish this thought like a single child, May all be without defilement. All dharmas are emptiness, In that, there is neither reality nor fabrication, Abiding in the nature of space, In that, there is no making or changing. All dharmas are without characteristics, All appearances are without substance, All things, existence and non-existence, Are invisible because they are without characteristics. Transcendent and mundane dharmas, All kinds of appearances, Are not other than oneself, Without longing or attachment to all. All Bodhicittas, Are extremely difficult to contemplate and deeply profound.
Tibetan
ས།། རྟོག་གེའི་སྤྱོད་ཡུལ་དེ་མ་ཡིན།། མ་དམིགས་མི་དམིགས་དམིགས་སུ་མེད།། སེམས་ཉིད་དེ་ཉིད་ཇི་ལྟ་བུ།། བྱང་ཆུབ་དེ་ཉིད་སེམས་ཡིན་ནོ།། སེམས་དང་བྱང་ཆུབ དབྱེར་མེད་པས།། སེམས་ཅན་མ་ལུས་ཐམས་ཅད་དང།། དུས་གསུམ་ཆོས་རྣམས་ཐམས་ཅད་ཡིན།། ཐམས་ཅད་མ་ལུས་ཆོས་སོ་ཅོག། སེམས་དང་བྱང་ཆུབ་ཉིད་དུ་འུབ།། བོ་དྷི་ཆེན་པོས་དེ་སྐད་བཤད།། སྐྱེས་བུ བློ་རྩལ་རབ་ལྡན་པས།། ཅི་ལའང་ཐོགས་པ་མེད་པར་བཤད།། སྤྱད་པ་ཉིད་ན་ཆགས་པ་མེད།། དུས་མཐའ་མེད་པར་མ་ཉམས་གནས།། འདི་ལྟར་སྣང་བ་ཐམས་ཅད་ལ།། མངོན་སུམ་ཚད་མས་རྟག་མཐོང ཡང།། སྣང་བ་ཉིད་ན་དངོས་པོ་མེད།། དེ་བཞིན་ཡང་དག་ཉིད་དུ་རྟོགས།། གང་ཞིག་སྟོང་པའི་ངང་ཡོད་ཅེས།། མེད་པའི་རང་བཞིན་རྟོགས་པ་སྟེ།། རི་བོང་རཝ་དང་མོ་གཤམ་བུ།། ཚིག་ཙམ་གདགས་སུ་རུང་མོད ཀྱི།། ཐམས་ཅད་མིང་ཙམ་སྟོང་ཉིད་མེད།། ཐམས་ཅད་མ་ལུས་སྟོང་ཞེས་ཏེ།། དྲན་མེད་རྡོས་པ་མ་ཡིན་པས།། རྟོག་མེད་རང་བཞིན་འོད་གསལ་ཞིང།། འདི་ལྟར་སྣང་བ་ཐམས་ཅད་ཀུན།། གདོས་པོ ཅན་གྱིས་ཆོས་མེད་དོ།། ཤེས་པ་འབའ་ཞིག་ཁོ་ནའོ།། ཐམས་ཅད་གཉིས་མེད་རྟོགས་གྱུར་ན།། དེ་ཉིད་དོན་དམ་དབྱིངས་ཡིན་ཏེ།། གཞན་ནས་བཙལ་ཞིང་བཞག་ཏུ་མེད།། ཡོད་ལས་བཙལ་ན་སྒྲོ་བཏགས འགྱུར།། མེད་ལས་བཙལ་ན་སྐུར་བཏབ་སྟེ།། ཡོད་མེད་གཉིས་ལས་བཙལ་བྱས་ན།། དེ་ནི་ལུང་དུ་མ་བསྟན་འགྱུར།། རྣམ་པར་རྟོག་པ་མི་མངའ་སྟེ།། དེ་ཡིས་མི་མཁྱེན་ཅི་ཡང་མེད།། རྣལ་འབྱོར་ལྟ་བ་དེ་ལྟ བུ།། ཚིག་གིས་སྔ་ཕྱི་ཡོད་མོད་ཀྱང།། དོན་གྱིས་ཅིག་ཆར་རྫོགས་པར་བསྒོམ།། དེ་ལྟ་བུ་ཡི་དོན་རྟོགས་ན།། འགྲོ་ཉལ་འདུག་སྡོད་ལོངས་སྤྱོད་ཀྱང།། ཐེག་ཆེན་བསྒོམ་ལས་ཉམས་པ་མེད།། གང་གིས་དོན་ལྟར་མ རྟོགས་པའི།། བློ་ངན་མཉམ་པར་ཁུངས་ཕྱུང་ནས།། མ་རྟོགས་ལེ་ལོ་སྙོམ་ལས་བྱས།། དོན་མ་གྲུབ་པར་ངན་སོང་འགྲོ།། སེམས་ཀྱིས་མཉམ་པར་མ་རྟོགས་ན།། ཚིག་གི་མཉམ་པས་འཚང་མི་རྒྱ།། དེ་བས་དོན་ཚིག ལྡན་པར་བྱོས།། འོན་ཏང་ཐེ་ཚོམ་མེད་པར་འགྲུབ།། རྣལ་འབྱོར་དོན་ཆེན་རྟོགས་པ་ཡིས།། དུས་མཐའ་མེད་པར་དེ་ལྟར་བསྒོམ།། ཡོན་ཏན་ནམ་མཁའི་མཐའ་དང་མཉམ།། སྤྱོད་ཡུལ་སངས་རྒྱས་ཉིད་དུ གཅིག།རྟག་ཏུ་བསོད་ནམས་ཚོགས་ཆེན་ལྡན།། བྱ་བྱེད་མེད་པའི་བརྩོན་འགྲུས་ཀྱིས།། དེས་ནི་བྱང་ཆུབ་སྙིང་པོ་ལེན།། ཞེས་གསང་བའི་ཚིག་ཏུའོ།། རྒྱུད་ཀྱི་རྒྱལ་པོ་སྒྱུ་འཕྲུལ་དྲཝ་བ་ལས་དབང་པོ་དང་ཡུལ་དུ་ འདུས་པར་བསྟན་པའི་ལེའུ་སྟེ་
Chinese
萨！分别念的行境不是它。无缘、非缘、无缘性。（心性）自性如何？菩提即是心。心与菩提，无有分别，一切有情众生，以及三时一切诸法，一切无余，一切诸法，融入心与菩提自性中。大菩提如是说。具足智慧之人，对于任何事物，无有阻碍地宣说。修行之时，没有执着，无有穷尽，不衰败而住。如此显现的一切，以现量可以恒常见到，然而显现之中，没有实物，如是如实了知。若说于空性之中有，即是了知无有自性。如兔角与石女儿，仅仅是言词安立，一切唯是名称，而非空性。一切无余皆是空性，并非无记的顽石，无分别自性光明。如此显现的一切，不具有实体之法，唯是了知。若能了知一切二取不成立，彼即是胜义法界，无法从他处寻觅和安立。若从有中寻觅，则成增益，若从无中寻觅，则成诽谤，若从有无二者中寻觅，则不成教证。不具分别念，因此无所不知。瑜伽士的见解即是如此。言词上有先后，然以意义而言，应一心圆满修持。若能了悟如是之义，行住坐卧享用时，亦不离大乘之修持。若有人不如实了知其义，以恶劣之心平等衡量，不了知而懈怠懒惰，则于未成就义之前，将堕恶趣。若心不能平等了知，则无法以言词之平等而证悟。因此，应使意义与言词相符，如此则能无有怀疑地成就。以了悟瑜伽之大义，无有穷尽地如是修持。功德等同虚空之边际，行境与佛陀无别，恒常具足广大福德资粮。以无有造作之精进，能取菩提之精华。此乃秘密之语。出自《幻化网续王》，开示根与境相合之品。
English
Sa! The sphere of conceptual thought is not it. Unfocused, non-focused, without focus. What is the nature of mind itself like? Enlightenment itself is mind. Since mind and enlightenment are inseparable, all sentient beings, and all phenomena of the three times, are all things. All without exception are all phenomena, merging into the nature of mind and enlightenment. Great Bodhi said this. A person with great intellectual ability speaks without hindrance about anything. There is no attachment in practice itself. It remains undiminished without end. In all appearances like this, direct perception always sees, yet in appearance itself there is no substance. Likewise, realize it as the very truth. Whoever says there is existence in emptiness, understands the nature of non-existence. Like a rabbit's horn and a barren woman's child, it may be suitable to apply words, but all are just names, not emptiness. All without exception are said to be empty, not an unconscious stone, but the clear light of non-conceptual nature. All appearances like this, do not have phenomena with substance. It is only knowledge alone. If all are realized as non-dual, that itself is the ultimate realm, it cannot be sought or placed from elsewhere. If sought from existence, it becomes an exaggeration. If sought from non-existence, it becomes slander. If sought from both existence and non-existence, then it becomes unproven by scripture. There is no conceptualization, therefore there is nothing that it does not know. The yogi's view is like that. Although there is before and after in words, in meaning, meditate on it as complete all at once. If the meaning of such is realized, even walking, sleeping, sitting, dwelling, and enjoying, there is no decline from the meditation of the Great Vehicle. Whoever does not realize the meaning as it is, drawing out the source with an evil mind equally, not realizing, being lazy and indolent, goes to lower realms without accomplishing the meaning. If the mind does not equally realize, the equality of words will not bring attainment. Therefore, make meaning and words compatible. Then accomplish it without doubt. By realizing the great meaning of yoga, meditate on it like that without end. Qualities are equal to the extent of the sky. The sphere of activity is one with the Buddhas themselves. Always possessing a great accumulation of merit. By the diligence of no doing, one takes the essence of enlightenment. These are secret words. From the King of Tantras, the Net of Illusion, the chapter showing the union of the faculties and the objects.