English
If it is said to be "one," it is not. If it is placed between dog hair and goat hair and gently heated with fire, it will disappear with a crackle like a bubble. Therefore, what is destroyed by conditions is conditioned phenomena, so all of that is the vajra of conditioned substances. The vajra of the nature of unconditioned phenomena is the meaning of the general and specific characteristics of phenomena, the essence of mind itself, the nature of reality, possessing four qualities, which is revealed through the signs and words of the lama, indivisible in the nature of non-conceptual bliss. At the time of indivisibility, even the subtle and profound limits of the mind or words, whether divisible or indivisible, do not exist. That is the unconditioned dharma nature in meaning, which cannot be benefited or harmed by any condition, so it is vajra, that is the vajra of the nature of unconditioned phenomena. Moreover, in the Vajra Cutter it is said: Truth, solidity, stability, unobstructed in all ways, undefeated in all ways. In Jnana-guhya it is said: Not depending on cause and effect, in the state of the three times unconditioned, the vajra body is indestructible by conditions. In the chapter of the Wheel of Perfected Wisdom Showing Wisdom it is said: Not made from the two causes and conditions, the vajra itself has no destruction. In the fourth chapter of Perfected Wisdom it is said: Holding the unborn vajra unchanging. The vajra word path, the teaching of the key to the mind, is: The limits of the mind, even the subtle and profound, do not exist. The meaning of the dharma nature is unconditioned. The vajra is indestructible by conditions. When teaching the meaning that is beyond thought and expression and cannot be meditated upon, the path symbolized by the vajra word is made, and the mind is liberated from the grasping of the mind, thereby realizing the reality of the essence of mind, so it is a key. Moreover, in Jnana-guhya it is said: If the naturally pure awareness is not symbolized by unspoken words, then the meaning of awareness cannot be measured. Guiding the mind from the sound of words, connecting with the meaning through the path of words, one sees the uncreated nature of dharma. In the Light of Precious Oral Transmission it is said: The path of meaning and the path of words, the three paths of the meeting of the heart of meaning, the expression of that is the path of words. If the path of words is not symbolized by conditions, the meaning of the uncreated mind cannot be seen, connecting with the meaning through the path of words.
Chinese
如是说。金刚语之道有二：示入道与示自性。示入道者，于上师加持之修法时，上师之意，法性之金刚，离言，非造作，不为缘所坏，明而无分别，如虚空般，于时之表示时，以要点之表示入道。其亦有次第入道与顿然入道二者。次第入道者，依于坛城之彩粉，次第灌顶四种，身语意三成熟之仪轨圆满后，入于真实义之意。彼亦如金刚桥灌顶口诀云：虚假灌顶为比量之表示，真实灌顶为表示之义，义既表诠已，则舍弃彼表示。如是说。顿然入道者，如《圆满智慧之绪论》品云：无次第顿然入道之地，不勤作而证悟，现前成佛。如是说。于彼如何入道耶？如金刚桥灌顶口诀云：入于自性光明之义，生起不变之觉性。如是说。《智慧秘密》云：觉性之表示离量离言，现前智慧自然明。如是说。《圆满智慧》第六品《示彼性》云：置于无执觉性之虚空，生起无动摇之智慧，入于自性光明之义，具足三身光明之义。如是说。示入道者，谓师徒心意相融之口诀，上师加持之修法。譬如以机关钥匙开门，如寻得所藏之宝藏般，以上师加持之修法，心之门猛然开启，而更为了悟心性不变之自性，彼即法性之金刚。佛之意，自一至一传承不断，故为金刚桥。彼亦如耳传机关眼传之大金刚桥云：语道断绝之智慧明灯，如摩诃提婆所见般，金刚语道乃心之钥匙，机关眼传之桥梁不断绝，乃自在天之恩德。
English
Thus it is said. The path of Vajra words has two aspects: showing the entrance and showing the essence. Showing the entrance: During the guru's blessing of the meditation practice, the meaning of the guru's intention in the student's mind, the Dharma-nature Vajra, which is free from words, uncompounded, indestructible by conditions, clear and without conceptualization, like the sky, is entered through the indication of the key point at the time of the indication of time. There are two ways of entering: gradual entry and sudden entry. Gradual entry involves relying on the mandala of colored powders, bestowing the four empowerments in sequence, completing the ritual of maturing the three aspects of body, speech, and mind, and then entering the meaning of the true intention. As it is said in the Vajra Bridge Empowerment Instructions: "The false empowerment is a sign of inference; the true empowerment is the meaning of the sign. Once the meaning is represented, that sign is abandoned." Thus it is said. Sudden entry is as stated in the introductory chapter of the Perfection of Wisdom: "The ground of sudden entry without stages; spontaneously enlightened through effortless realization." Thus it is said. How does one enter into that? As it is said in the Vajra Bridge Empowerment Instructions: "Enter into the meaning of self-luminous nature; generate unchanging awareness." Thus it is said. The Secret of Wisdom says: "The sign of awareness is free from measure and words; manifest wisdom is naturally clear." Thus it is said. The sixth chapter of the Perfection of Wisdom, "Showing Thatness," says: "Place it in the sky of ungrasping awareness; generate unwavering wisdom; enter into the meaning of self-luminous nature; possess the meaning of the clarity of the three kayas." Thus it is said. Showing the entrance is called the guru's blessing of the meditation practice, the instruction of blending the minds of the master and disciple. For example, just as opening a door with a mechanical key reveals a hidden treasure, the guru's blessing of the meditation practice forcefully opens the door of the mind, and the unchanging essence of the mind itself is realized more fully. That is the Dharma-nature Vajra. The intention of the Buddhas is transmitted from one to another without interruption, hence it is the Vajra Bridge. Furthermore, as it is said in the Great Vajra Bridge of Oral Transmission and Mechanical Eye Transmission: "This wisdom lamp that cuts off the path of words, is like that seen by Mahadeva. The path of Vajra words is the key to the mind; the bridge of mechanical eye transmission is unbroken, by the grace of the powerful deities."
Chinese
三处根本之地。在那里见到后，降临到赡部洲的水池中。金刚手菩萨亲自给予灌顶，以究竟之时安置于胜者之位。是神通眼传承的金刚桥。如是说。其中，关于上师加持融入的禅修方式的开示，只是略微提及，无法详细阐述。关于心性之本质的开示，有所示万物之存在方式，以及破除常断二边两种。心性之本质的意义是，心的本质不被错乱地在相续中生起。从《智慧秘密》中说：自性即是实相。从《智慧秘密轮续》中说：此自生清净之自性，无有通过道而获得。此不可思议之智慧，是不变自生之自性。如是说。关于所示万物之存在方式，有金刚四句，即是庸常之识、本元、当下、自然四种。其中，庸常之识是指，并非由心或意识产生，是未经考察、未经分析之义，未被好坏之念所染污。本元是指，已思考且未动摇，是原始存在之义，于此无有造作与修饰，于不改变之自性中证悟之状态。当下是指，不动摇且不移动之义，是不可思议且安住于自性之中，于未觉知身心存在之实相中，不从自身动摇且不改变。自然是指，不可思议之智慧，无有边际且无有偏颇，即是无有阻碍而显现，故无有边际；不执著，故不堕入分别之边；不执著，故于安乐中，于乐明无二中体验轻安之觉受。于无二之义中，本体不可分割。于不可分割之时，无论分割或不分割之念之边际，或言语之边际，极其细微之处亦不存留，远离分别取舍即称为自然。心性之义远离分别取舍，于此三时之中无有聚散，无有明暗，无有来去，无有生灭，具有四法之义，不变之义即是所示万物之存在方式。其中，庸常之语出自《智慧秘密》：此庸常之识，思虑之心
English
The three root places. Having seen there, it descended into the pool of Jambudvipa. Vajrapani himself bestowed empowerment, and at the end of time, placed him on the ground of the Victorious One. It is the Vajra Bridge of the miraculous eye lineage. Thus it is said. Moreover, the teaching on how the guru's blessings enter into meditation is only a brief mention and cannot be explained in detail. Regarding the teaching on the essence of mind-nature, there are two: showing how things exist, and dispelling the extremes of permanence and annihilation. The meaning of the essence of mind-nature is that the essence of mind is born in the continuum without being mistaken. From the Wisdom Secret, it is said: "Essence itself is the nature of reality." From the Wisdom Secret Wheel Tantra, it is said: "This self-born, perfectly pure essence is not obtained through the path of going. This inconceivable wisdom is the unchanging, self-born essence." Thus it is said. Regarding the teaching on how things exist, there are four vajra words: ordinary consciousness, original, present, and natural. Among them, ordinary consciousness refers to that which does not arise from mind or intellect, meaning unexamined and unanalyzed, and not defiled by thoughts of good or bad. Original refers to that which has been thought about and not moved, meaning the original state, in which there is no doing or fabrication, and the self-nature is realized without change. Present refers to the meaning of not moving and not being moved, being inconceivable and abiding in its own state, in which the state of not perceiving the existence of body and mind does not move or change from its own state. Natural refers to inconceivable wisdom, without limitation or bias, meaning that it is clear without obstruction, so there is no limitation; without objectification, it does not fall into the side of conceptualization; without attachment, it experiences the feeling of bliss in the inseparability of bliss and clarity. In the meaning of non-duality, the essence is indivisible. At the time of indivisibility, even the slightest edge of the thought of dividing or not dividing, or the edge of words, does not remain. Being free from calculation is called natural. The meaning of mind-nature, being free from calculation, has no gathering or scattering in the three times, no clarity or dimness, no going or coming, no birth or cessation, possessing the meaning of the four dharmas, the unchanging meaning is the teaching on how things exist. Among them, the ordinary saying comes from the Wisdom Secret: "This ordinary consciousness, the mind of thought"
Chinese
是无自性的，如是说。本初的教证是，又从那处说：未作未整本即是，不变本初智慧之自性，如是说。原始的教证也从智慧秘密中说：不可思议之意是，觉性自持原始性，如是说。任运的教证也从那处说：本来清净法身，不可思议且离于修，无思自性任运也，如是说。因此，在开示事物安住之方式后，为了遣除该意义之歧途，即常断之边，有二：无所依而觉性自解脱，以及离于缘而显现自清净。无所依而觉性自解脱是：心性事物，其自性之安住方式，具足四大之自生大智慧，不依赖于外境所取和内识之心，因此不住，于此，外境所取，眼不依赖于色境而不住，耳不依赖于声境，鼻不依赖于香境，舌不依赖于味境，身不依赖于触境，因此心性不住，故不依赖。内识之心，心性不依赖于贪欲，故不住，不依赖于嗔恨，故不住，不依赖于愚痴，故不住，不依赖于我慢，故不住，不依赖于嫉妒，故不住，因此，外境所取无所依，内识之心无所依，中间无有思虑之心，因此于能取所取任何一者皆无有缘之所依，故不为任何缘所束缚，于自处解脱。此乃无所依故觉性自解脱。彼亦如第四古汝云：对境能取所取一切之所依，无所依则将得解脱，如是说。秘密真言意义之量中说：为救护之故，秘密真言即是意义，秘密真言离于能取故，救护烦恼障，秘密真言离于所取故，救护所知障，无有能取之境，证悟法无我，无有所取之心，证悟人无我，无有思虑之境，远离意之动摇，救护无上者，金刚萨埵所说。智慧秘密轮续中说：无有边际之中无所依，能取所取之错乱将自解脱，如若芦苇之结自解脱，种种相