Chinese
因此，显宗三藏和密宗四续部也是一个包含一个，因此归纳为三学，意义相同。将三学应用于自身，则生起意义明晰、无分别、安乐三种。这三种的体性不可分割，因此归纳为一法界。在不可分割之时，连“可分割”或“不可分割”的极细微的思维边际也不存在。因为不执着于此，所以是法界完全清净。法界完全清净，即是意义法性的金刚。佛陀的意旨，意义法性金刚相续不断，因此称为金刚桥。它在下部是从耳朵到耳朵口耳相传，在上部，通过一个无勤作的象征或方法，如幻术般地指示，意义如开眼般清晰显现的意旨，从一个传到另一个，因此是金刚相续不断。也就是大桥灌顶口诀中说：“耳传幻眼传，是金刚桥。”这也是首先通过上师的象征和语言来介绍，然后在自己的相续中显现。法的法性，脱离思维戏论，在自己的相续中产生体验，心的心性，没有分别，这二者无二的安乐，不可分割，不分离，虚空的体性，连极细微的思维边际也不存在。此时，三种体性融为一体，因此称为放下此身，以后不再取受的意旨，进入自证最初之地。此时，放下此生，为了利益他人，生起意生身的化身，仅此而已，不再取受轮回自相续的身体。证悟自证事物的实相后，在最初未错乱的基础上，获得自己的位置，不再退转。因此，就像自己认识自己的影子一样，认识自己，就能断除错乱。就像盲人国王睁开眼睛一样，不需要从其他地方寻找功德，现在自己就具备。就像在金刚座上证悟一样，不需要看教言，就能证悟自己的心性即是佛。仅仅是教导也不能证悟，必须观看。
English
Therefore, the three pitakas of characteristics and the four tantras of secret mantras are also one within the other, so they are summarized into the three trainings with the same meaning. Applying the three trainings to one's own mindstream gives rise to three things: clear meaning, non-conceptuality, and bliss. These three are also indivisible in essence, so they are summarized into one dharmadhatu. At the time of indivisibility, even the subtle and minute edge of the mind that is called 'divisible' or 'indivisible' does not exist. Because there is no attachment to that, it is the completely pure dharmadhatu. That completely pure dharmadhatu is the vajra of the meaning of dharmata. The intention of the Buddhas is the uninterrupted vajra of the meaning of dharmata, so it is called the vajra bridge. It is transmitted from ear to ear in the lower ones. In the higher ones, by showing one symbol or method without effort, like an illusion, the intention that clearly sees the meaning like opening the eyes is transmitted from one to another, so it is the uninterrupted vajra. That is also said in the great bridge empowerment instructions: 'The ear transmission, the illusion eye transmission, is the vajra bridge.' That is also from the first introduction through the lama's symbols and words, and then it arises from being shown in one's own mindstream. The dharmata of dharma, free from mental proliferation, arises as experience in one's own mindstream. The mind-nature of mind, without any conceptualization. The bliss of these two being non-dual, indivisible, inseparable, the nature of space, even the subtle and minute edge of the mind does not exist. At that time, the three characteristics merge into one, so it is called the intention of abandoning this body and not taking it later, entering the place of the first self-awareness. At that time, abandoning this life, for the benefit of others, only the emanation of the mind-made body arises, and one does not take the body of cyclic existence of one's own mindstream. After realizing the reality of self-aware phenomena, on the basis of the first unconfused state, one gains one's own ground and does not turn back. Therefore, it is like knowing one's own shadow, knowing oneself cuts off the continuation of confusion. It is like a blind king opening his eyes, one does not need to seek qualities from others, now one has them oneself. It is like breaking through at Vajrasana and seeing, one does not need to look at explanations, one realizes that one's own mind-nature is the Buddha. One cannot realize by just teaching, one must look.
Chinese
仅仅看见是不够的，必须证悟。仅仅证悟是不够的，必须习惯和熟悉。仅仅熟悉是不够的，必须使意义显现。观察那个意义，就是观察佛的意旨。认识那个意义，就是认识佛。熟悉那个意义，就是熟悉佛。如果显现，那就是佛本身，如是说。证悟自己的心性，那就是精华的意义，自己的心性与佛的意旨一同生起。思虑意义而赐予教言。而且，与“如来藏普遍存在于一切众生之中”相符，并不相违背。那么，如何知道证悟心性就是佛呢？因为与佛所说的经文和口诀不相违背，从而产生信心，不生疑惑地显示出来。这个口诀金刚桥在此处确定。而且，在《秘密真言意义之量》中说：“经文和口诀的力量，使自明自然显现。”因此，《悦意金刚》第二品中说：“一切有情皆是佛，然而被突如其来的垢染所遮蔽，如果垢染清净，即是佛。”如是说。也就是说，被突如其来的垢染，即本体上的无明、自性上的错乱和特征上的痛苦这三者所遮蔽。本体上的无明需要变得清晰，自性上的错乱需要变得无分别，特征上的痛苦需要变得安乐。清晰、无分别、安乐这三者不可分割，甚至连细微的智慧边缘也不停留地清净，因此就是佛。圣者《越量智慧》中说：“心是智慧产生的因，不要从其他地方寻找佛。”如是说。因此，一旦知道心性是事物本然状态的意义，那么佛就是自己，不需要从其他地方寻找。根本续《智慧秘密》第八品中说：“本来安住于法身，没有从其他地方寻找佛。”如是说。《大圆满奇妙》中说：“如何生起和存在，显现和声响的一切，一切都是自明普贤，没有从其他地方寻找佛。”如是说。《修部十三法义汇集耳传教言之鬘》中说：“十方世界的一切。
English
It is not enough to just see, one must realize. It is not enough to just realize, one must become accustomed and familiar. It is not enough to just be familiar, one must make the meaning manifest. To look at that meaning is to look at the intention of the Buddha. To recognize that meaning is to recognize the Buddha. To become familiar with that meaning is to become familiar with the Buddha. If it becomes manifest, then it is said to be the Buddha himself. Realizing one's own mind-essence, that is the meaning of the essence, one's own mind-essence arises together with the intention of the Buddha. Considering the meaning, the teachings are bestowed. Furthermore, it is in accordance with and not in contradiction to "The Sugata-garbha pervades all beings." Furthermore, how is it known that realizing the mind-essence is the Buddha? It is because it is shown without contradicting the scriptures and instructions spoken by the Buddha, thereby generating faith and without harboring doubt. This instruction, the Vajra Bridge, is established here. Moreover, in the "Measure of the Meaning of Secret Mantra," it is said, "Through the power of scripture and instruction, self-awareness will definitely arise." Therefore, in the second chapter of "Pleased Vajra," it is said, "All sentient beings are Buddhas, but they are obscured by adventitious stains. If the stains are purified, then they are Buddhas." As it is said. That is, being obscured by the adventitious stains, namely ignorance as the essence, delusion as the nature, and suffering as the characteristic. Ignorance as the essence needs to become clear. Delusion as the nature needs to become non-conceptual. Suffering as the characteristic needs to become blissful. The indivisibility of clarity, non-conceptuality, and bliss, being purified without remaining even on the subtle edge of the mind, is therefore the Buddha. In the Noble "Exceeding Knowledge," it is said, "The mind is the cause of the arising of wisdom. Do not seek the Buddha from elsewhere." As it is said. Therefore, once one knows that the mind-essence is the meaning of the way things naturally are, then the Buddha is oneself, and there is no need to seek from elsewhere. In the eighth chapter of the root tantra "Secret of Wisdom," it is said, "Originally abiding in the Dharmakaya, there is no seeking the Buddha from elsewhere." As it is said. In the "Great Perfection, Marvelous," it is said, "How things arise and exist, all that appears and sounds, all is self-aware Samantabhadra, there is no seeking the Buddha from elsewhere." As it is said. In the "Garland of Oral Transmission Instructions, a Compilation of the Meaning of the Thirteen Practice Sections," it is said, "In all the ten directions of the world,
Chinese
寻找佛陀却无法找到，如果领悟自心即是佛。不要从那之外去寻找。如是说，如果领悟自心即是佛，经续教言一切都一致宣说，因此，为了对领悟自心即是佛深信不疑而宣说。在《决定经》中说，大沙门如此说：不作任何恶，行持圆满的善，完全调伏自心，这是佛陀的教法。如是说，那也是上面所说的共同的法和各自的特征，通过上师的指示和口诀，在要点上与自己的相续相结合，烦恼的根本自性无明得以断除。自性是迷惑，特征是远离痛苦，因此，不作任何恶。法之门的关键是三学清明，无分别，三乐在自己的相续中生起，因此，行持圆满的善。这三者本体上没有差别。在没有差别的时候，对于应该区分或者不应该区分的心的边际，即使是细微之处也不安住，因此，完全调伏自心。心的边际即使是细微之处也不安住，那胜义谛不是心的行境，因此是义法金刚。果是密咒金刚乘的见解，桥梁不断，因此是金刚之桥。佛陀的见解也是首先通过上师的指示和口诀来介绍，认识和领悟的意义就是佛陀的见解，为了对此深信不疑。因为与佛陀所说的经和教言不相违背地介绍和指示，所以说，这是佛陀的教法。这样说了。那有什么过失呢？体验的意义与教言经不相违背地指示，这是过失。那之前的过失是，共同的法和各自特征的意义，通过上师的教诲与自己的相续相结合而体验的意义是过失。那之前的过失是，共同的法和各自特征的核心意义，对俱生有所领悟是过失。那之前的过失是，对摄集的意义有所领悟是过失。在那里，对摄集的意义有所领悟是一，对核心意义俱生有所领悟是二。
English
Searching for the Buddha, one cannot find him; if one realizes one's own mind, that is the Buddha. Do not seek elsewhere. Thus it is said, if one realizes one's own mind, that is the Buddha; all the tantras, scriptures, and instructions unanimously declare this. Therefore, it is taught to have unwavering faith that realizing one's own mind is being a Buddha. In the Sutra of Definitive Statements, it says: The great ascetic spoke thus: Do no evil whatsoever, practice perfect virtue, completely subdue your own mind; this is the teaching of the Buddha. Thus it is said, that is also the general Dharma and its own characteristics above, through the guru's signs and words, applying it to one's own being on the essential point, the root of afflictions, the essence of ignorance, is eliminated. The nature is delusion, the characteristic is being free from suffering, therefore, not doing any evil. The root of the Dharma's gate is the clarity of the three trainings, non-conceptuality, the arising of the three joys in one's own being, therefore, practicing perfect virtue. These three are also inseparable in essence. When there is no separation, even the subtle edge of the mind that should or should not be separated does not remain, therefore, completely subduing one's own mind. That even the subtle edge of the mind does not remain, that ultimate truth is not an object of the mind, therefore, it is the vajra of the meaning of Dharma. The result is the view of the secret mantra vajra vehicle, the bridge is unbroken, therefore, it is the vajra bridge. The Buddha's view is also first introduced through the guru's signs and words, the meaning of knowing and realizing is the Buddha's view, in order to have unwavering faith in this. Because it is introduced and taught without contradicting the scriptures and instructions spoken by the Buddha, it is said, this is the teaching of the Buddha. Thus it is said. What fault is there in that? The meaning of experience is taught without contradicting the instructions and scriptures, that is the fault. The previous fault is that the meaning of the general Dharma and its own characteristics, through the guru's instructions, applying it to one's own being, the meaning of experience is the fault. The previous fault is that the core meaning of the general Dharma and its own characteristics, having realization of co-emergence, is the fault. The previous fault is that having realization of the meaning of gathering together is the fault. There, having realization of the meaning of gathering together is one, having realization of the core meaning of co-emergence is two.
Chinese
三，那是通过上师的教诲融入自己的相续并体验的意义。四，显示该意义与口诀经文不相违背，从而显示对意义本身的特征产生信任。上一页认为是为了简略地概括意义，将烦恼和法的门径归纳为三三得六，这是不妥当的。上一页认为是为了详细区分广、略、中三种，将十二种法和烦恼分为二十四种特征，这是不妥当的。上一页认为是为了扩展意义，将八万四千种烦恼和法的门径扩展为两组，即十六万八千，这是不妥当的。上一页认为三类导师考虑了根器的层次，将上、中、下三种分为九种来显示。一，在那里，考虑到根器的层次而显示；二，考虑到扩展的意义而显示；三，考虑到区分的意义而显示；四，考虑到归纳的意义而显示，这是显示了法的一般特征或意愿。上一页显示意义是不妥当的。上一页显示自性是不妥当的。上一页显示菩提心是不妥当的。上一页显示本来清净是不妥当的。一，本来清净；二，菩提心；三，自性；四，显示意义，这是显示了立誓要显示的根本。上一页顶礼是不妥当的。上一页是安住于状态中。上一页是不可思议、不可言说是不妥当的。上一页是不错乱、不造作是不妥当的。一，在那里，不错乱、不造作；二，不可思议、不可言说；三，安住于状态中；四，顶礼，这是显示了赞颂供养。在那里，什么是不妥当的呢？先前赞颂供养并立誓要显示，为了使法的一般形态，即意义本身的特征，通过上师的指示和语言融入相续并体验的意义，不产生怀疑和犹豫，与佛所说的口诀经文相违背地显示。因此，这能直接消除内外隔阂的目标，是明确区分的分辨诀窍，词义清晰明了。总而言之，到此为止。