English
Na, it is spontaneously accomplished without being made or modified by anyone from the beginning. The samadhi of self-nature purity is the meaning of the ultimate characteristic of reaching the other shore. Without an object of focus, all aspects of the mind of self-nature are purified without abiding. By relying on this instruction of the Vajra Bridge, those four samadhis are also completely perfected without being abandoned. That is, the one-pointed samadhi of clear grasping, the non-conceptual pervasive and boundless samadhi, the samadhi of innate bliss spontaneously accomplished. Even the slightest subtle edge of mind or word that divides the indivisible, or should not be divided, does not abide. Therefore, it is the samadhi of self-nature purity. At that time, there is no thinking mind within, and no expressing word without. Because one realizes the meaning beyond thought and expression as unchanging and singular, it is the supreme of samadhi. Moreover, as it is said in the Sutra of Supreme Samadhi: "Realizing one meaning is the supreme samadhi, it is the king of samadhis." Similarly, there are also four verbal expressions for passing beyond sorrow: peaceful passing beyond sorrow, non-abiding passing beyond sorrow, unequal passing beyond sorrow, and perfect passing beyond sorrow. Among them, the Shravakas and Pratyekabuddhas are those who peacefully pass beyond sorrow. That is, they are peaceful, gentle, and selfless for their own benefit. Passing beyond sorrow without the intention of benefiting others is peaceful passing beyond sorrow. With wisdom, one does not abide at the edge of samsara, knowing that samsara has no self-nature. With compassion and skillful means, one does not abide at the edge of passing beyond sorrow, but abides for the benefit of beings, which is non-abiding passing beyond sorrow, the passing beyond sorrow of a Bodhisattva. The resultant Vajrayana is not equal to the lower vehicle of the causal characteristic, and is not equal to the Shravakas, Pratyekabuddhas, and Bodhisattvas. Since the secret mantra practitioner is pure without the duality of self and other, it is not equal to the duality of clinging to the lower vehicle. Therefore, it is unequal passing beyond sorrow. Moreover, as it is said in the Secret of Wisdom: "Without the duality of self and other, self-awareness, all clinging is separated, radiant light." Thus, being unequal to the lower vehicle, in that meaning, there is no concept of existence or non-existence, or the duality of samsara and nirvana.
Chinese
甚至连念头的边际或言辞的边际，极其细微之处也不存在，因为超越了言辞和文字，所以是真正的涅槃。如《名称赞》中所说：“真实边际无文字。” 如果按照这个口诀来做，不关闭明觉的根门，外面没有对境，因为一切都觉知并明了为自己的心性，所以声闻的法无我圆满。因为根门没有动摇，所以心的分别念什么也不存在，因为没有向内执著的心，所以缘觉的人无我圆满。下风稍微抓住，身体和心不感觉到存在的乐受，无有自他二取地体验，所以菩萨圆满。舌尖不依赖任何东西，明、无念、乐三种，词句上虽然不同，但意义上本体不可分割。在不可分割的时候，无论是称为可分割，还是称为不可分割，念头的边际或言辞的边际，极其细微之处也不存在。正因为如此，融入了无有希冀和恐惧的法性界中，所以称为真正的涅槃，也就是说，在如是性中涅槃。如是性是无有分别念且不变的，这是唯一的佛陀的意旨，也就是皈依佛。在那样的状态中，能够忍耐且不变，因为是法身，所以是皈依法。那个意义显现，原因福德资粮和结果智慧资粮达到究竟，所以是皈依僧。那时，三宝就是自己，所以不需要期望从他处获得，也不需要有未获得的恐惧，三宝安住在自己的心性，无有聚散的三身之界中。那时，不需要从其他地方寻找皈依处，因为已经进入了无有希冀和恐惧的界中。此外，在《大圆满密咒意义之量》中说：“为了救护，所以是密咒的意义，抓住密咒能救护烦恼和障碍，没有能抓的对境，证悟法无我，没有执著的心，证悟人无我，没有思虑的对境，远离心的动摇，救护无上者是金刚萨埵所说。”
English
Even the edge of a thought or the edge of a word, not even the slightest subtle point exists, because it transcends words and letters, therefore it is true nirvana. As it is said in the *Namasangiti*: "The true limit is without letters." If one acts according to this instruction, without blocking the gate of clear awareness, there is no external object, because everything is recognized and clear as one's own mind-essence, therefore the *shravaka's* selflessness of phenomena is complete. Because the gate of the senses does not waver, no conceptual thought of the mind remains, because there is no mind that grasps inwardly, therefore the *pratyekabuddha's* selflessness of the person is complete. By holding the lower wind slightly, the bliss of not feeling the existence of body and mind is experienced without duality of self and other, therefore the *bodhisattva* is complete. Because the tip of the tongue does not rely on anything, the three—clarity, non-thought, and bliss—although different in words, are inseparable in essence in meaning. At the time of inseparability, whether it is called separable or called inseparable, not even the slightest subtle edge of thought or edge of word exists. Just so, because it dissolves into the sphere of *dharmata* without hope or fear, it is called true nirvana, that is, nirvana in *tathata*. That *tathata* is without conceptual thought and unchanging, it is the single intention of the Buddha, that is, taking refuge in the Buddha. In that state, being able to endure and unchanging, because it is the *dharmakaya*, it is taking refuge in the Dharma. That meaning is manifested, because the cause, the accumulation of merit, and the result, the accumulation of wisdom, are perfected, it is taking refuge in the Sangha. At that time, the Three Jewels are oneself, so there is no need to hope to obtain them from elsewhere, nor is there need for fear of not obtaining them, the Three Jewels are entrusted to the sphere of one's own mind-essence, the three *kayas* without gathering or scattering. At that time, there is no need to seek refuge from elsewhere, because one has gone into the sphere without hope or fear. Furthermore, in the *Great Perfection Tantra of Definitive Meaning*: "For the sake of protection, therefore it is the meaning of mantra, by holding the mantra one protects against afflictions and obscurations, there is no object to be grasped, one realizes the selflessness of phenomena, there is no grasping mind, one realizes the selflessness of the person, there is no object of thought, one is free from the movement of mind, the protector, the unsurpassed, was spoken by Vajrasattva."
Chinese
萨！现在无需从其他地方寻找救护，不要心怀希望和疑虑。这指示了安住在无希望和疑虑之境的道理和言辞。以上阐述了三个要点：一是开启耳传口诀的巨大宝藏，二是树立无修之义的巨大橛子，三是安住在无希望和疑虑之境。这是在理解心之言辞时所指示的。第二，在确定意义时，关于见解的决断有三点：一是由于灌顶自然圆满，不依赖于禅修、修行和善法；二是由于身成为自性，从二取中解脱；三是由于证悟意义为一，超越了思辨。第一点，确定灌顶自然圆满，不依赖于禅修、修行和善法：首先，关于灌顶，有外瓶灌顶、内秘密灌顶、智慧般若灌顶和句义灌顶智慧宝灌顶四种。外瓶灌顶，所灌之物是尊胜佛母宝瓶，灌顶之处是身体的顶轮，所净之障是身体的业障，口诀中指示生起本尊身的种子字，所赋之权是赋予生起本尊身的次第之权，自明自显的觉受生起。如果觉受没有生起，即使灌顶仪轨圆满，意义也没有圆满。如果依此金刚桥梁的口诀进行灌顶，由于自明自显的觉受生起，即使外瓶灌顶的仪轨没有圆满，意义也会自然圆满。第二，关于秘密灌顶，所灌之物是颅器中盛放的五肉五甘露，灌顶之处是语，所净之障是语的业障，口诀中指示语生起的次第。所赋之权是赋予语金刚念诵之权，在觉受中，无分别的法性在相续中显现。如果这没有在相续中显现，即使灌顶仪轨圆满，意义也没有圆满。如果这在相续中显现，灌顶仪轨也就圆满了，意义也圆满了。如果依此金刚桥梁的口诀进行灌顶，由于没有生起任何心的分别念，即使内秘密灌顶的仪轨没有圆满，意义也会自然圆满。第三，关于智慧般若灌顶，所灌之物是将红白菩提心明点置于镜子上，灌顶之处是意
English
Sa! Now there is no need to seek protection from elsewhere, do not harbor hope and doubt. This indicates the meaning and words of entrusting oneself to the realm of no hope and doubt. Up to this point, it explains three points: first, unlocking the great treasure of the oral transmission teachings; second, establishing the great stake of the meaning of no meditation; and third, entrusting oneself to the realm of no hope and doubt. This is taught at the time of understanding the words of the mind. Secondly, at the time of establishing the meaning, there are three aspects to the cutting through of view: first, because the empowerment is naturally complete, one does not rely on meditation, practice, and virtuous Dharma; second, because the body has become self-existing, one is liberated from dualistic grasping; and third, because one realizes the meaning as one, one transcends conceptualization. The first point, establishing that empowerment is naturally complete and does not rely on meditation, practice, and virtuous Dharma: First, regarding empowerment, there are four: the outer vase empowerment, the inner secret empowerment, the wisdom-knowledge empowerment, and the word empowerment, the precious wisdom. The outer vase empowerment, the substance of empowerment is the vase of complete victory, the place of empowerment is the crown of the body, the obscuration purified is the obscuration of the body, in the instructions, the seed syllable for generating the deity's body is shown, the power conferred is the power over the stages of generating the body, the experience of self-awareness and self-illumination arises. If that does not arise, even if the empowerment ritual is complete, the meaning is not complete. If one performs the empowerment according to this Vajra Bridge instruction, because the experience of self-awareness and self-illumination arises, even if the outer vase empowerment ritual is not complete, the meaning is naturally complete. The second, the secret empowerment, the substance of empowerment is the five meats and five nectars in a skull cup, the place of empowerment is speech, the obscuration purified is the obscuration of speech, in the instructions, the stages of generating speech are shown. The power conferred is the power over the recitation of Vajra speech, in experience, the non-conceptual nature of reality arises in the continuum. If that does not arise in the continuum, even if the empowerment ritual is complete, the meaning is not complete. If that arises in the continuum, the empowerment ritual is also complete, and the meaning is also complete. If one performs the empowerment according to this Vajra Bridge instruction, because no mental concepts arise, even if the inner secret empowerment ritual is not complete, the meaning is naturally complete. The third, the wisdom-knowledge empowerment, the substance of empowerment is the red and white bodhicitta bindus placed on a mirror, the place of empowerment is mind.
Chinese
置于心间。清除意之障。在诀窍中，展示生圆双运、方便智慧二无别的诀窍。灌顶时，灌什么顶呢？灌修习气脉之顶。体验无漏之乐显现。若此未生于相续，则灌顶仪轨虽圆满，然意义未圆满。若此生于相续，则灌顶仪轨亦圆满，意义亦圆满。以金刚桥梁此诀窍之灌顶，身心无所觉受之乐于相续中显现，智慧之灌顶仪轨虽圆满，然意义自然圆满。于第四日，以珍宝之语灌顶之物，显有立基之坛城。曼荼罗之物与资具，五种珍宝，不惜身命，令上师欢喜而供养。灌顶之物，上师身语意之加持。灌顶之处，于自身语意三处灌顶。清除身语意三之障于一时。于诀窍中，展示身语意自性之诀窍。体验无别一体而证悟之体验显现。此时，上师以“此诀窍中有比此更深者”立誓之时，乃学人顶礼之时。学人相续之明，无分别，乐三者，语虽异，然义上本体无差别。于无差别之时，于“可分”或“不可分”之心的边或语的边，极细微之处亦不住，故心性乃极清净。又，于灌顶国王续中云：“心性清净则灌顶圆满，灌顶之王即是彼。”如是说故，语灌顶智慧珍宝自然圆满。今不观待修习善法有二，即不观待所修善法而决定，与不观待所修善法而决定。又，以自心性极清净故，虽行布施、持戒、忍辱、精进、禅定、智慧与六度，然资具与彼等之果，人身与，相好与，未被他生中断与，人身清净与，人身珍宝