English
It is as if there is no complete realization. Secondly, to briefly summarize the self-nature of meaning and apply it to the meaning of essence: That is, the self-nature of meaning is the unspeakable meaning. Because it is symbolized as a wordless symbol to show. That is, in the time of the time symbol, the four key symbols are applied to the continuum, so that clarity, non-conceptuality, bliss, and the indivisibility of essence appear in the continuum. Through the key symbol of clarity, one recognizes that the meaning of non-elaboration is one's own mind. Because one clearly realizes one's own mind, the root of affliction, the essence of ignorance, is purified. Realizing non-elaboration is the root of the Dharma gate, which is the training of higher wisdom. Through the key symbol of non-conceptuality, one recognizes that the meaning of non-action is one's own mind, and no conceptual thoughts of mind exist. Not exceeding the state of Dharma-nature, one realizes it as one. The root of the gate of affliction, the delusion of self-nature, is cut off. Abiding in non-action is the root of the Dharma gate, which is the training of higher morality. Through the key symbol of bliss, one recognizes that the meaning of non-abiding and non-separation is one's own mind, and the body and mind do not feel bliss. Not abiding in any conceptual thoughts of affliction. Being stable and inseparable from the meaning of Dharma-nature, one realizes it as one. The root of affliction, the characteristic of being free from suffering. Non-abiding and non-separation is the root of the Dharma gate, which is the training of higher concentration. Through the key symbol of indivisibility, one recognizes the overall intention of the Dharma, the meaning of the three trainings. The self-nature of meaning, mind, things, the reality of nature, possessing the four dharmas. Although clarity, non-conceptuality, and bliss are different in words. But in meaning, the essence is indivisible. At the time of indivisibility, there is no such thing as the boundary of mind or the boundary of words called divisible or indivisible, even to the extent of being extremely profound and subtle. That is, because the guru reveals it with symbols, it is the Dharma-nature of the Dharma. Because it is experienced in one's own continuum, it is the mind of the mind. For example, like the center of the sky, there is no limit or bias. In the spontaneously accomplished non-conceptuality, there is no such thing as the boundary of mind or the boundary of words, even to the extent of being extremely profound and subtle. Because it is free from concepts, it is like the sky.
Chinese
将二、三、一的体性混合在一起，这是放下之后不再取回的意念。这被称为进入自性最初的境地。那时，思维的智慧耗尽，言说的词语耗尽，所有法的词义都无余地到达尽头，被带到耗尽之地。这在汇集了所有佛陀意念的经部中说：乃至有意识，就不会到达乘的尽头。没有意识且无处可住时，就没有乘，也没有来去。经中说。在《般若波罗蜜多心经》中说：法不存在。这样理解和证悟那个意义并显现出来，就是成佛，这样说了。如果问这是否真实，要知道这与佛陀所说的口诀传承和经文不矛盾。在金刚桥的根本续《智慧秘密》中说：本来安住于法身，不要在其他地方寻找佛陀。经中说。又在同一部经中说：证悟本来就有的意义，并且证悟稳固，这被称为果。经中说。圣者《越量智慧》中说：心是智慧产生的因，不要在其他地方寻找佛陀。经中说。汇集了续部和修部意义的《耳传口诀之鬘》中说：在十方世界的一切处，寻找佛陀也找不到，如果证悟自心就是佛陀，不要在其他地方寻找。经中说。吉祥喜金刚的第二品中说：一切有情都是佛陀，然而被突如其来的垢染遮蔽，如果垢染清净就是佛陀。经中说。突如其来的垢染是烦恼之门的根本，被本体、自性、相状三者所遮蔽。通过上师的指示和口诀将这些应用于相续，烦恼的根本，本体无明得以消除，自性错乱得以断除，相状脱离痛苦，垢染得以清净，法之门的根本，三学的意义得以显明，不分别，三乐的本体不可分割，或者对可分割的智慧的尽头，或者对词语的尽头，即使是极其微细之处也不安住而清净，这被说是佛陀本身。这是法的一般和自相的意义。如果证悟心性事物本来的状态，因为这是佛陀的意念，所以要如理如实。
English
Mixing the two, three, and one characteristics together, this is the intention of letting go and not taking it back later. This is called entering the original state of self-awareness. At that time, the wisdom of thought is exhausted, the words of expression are exhausted, and the meaning of all dharmas reaches the end without remainder, being brought to the place of exhaustion. This is also stated in the sutra that gathers the intentions of all Buddhas: As long as there is consciousness, there is no end to the vehicle. When there is no consciousness and no place to dwell, there is no vehicle and no coming and going. It is said. In the Heart Sutra, it is said: There is no dharma. It is said. It is said that understanding and realizing such a meaning and making it manifest is Buddhahood itself. If you ask whether this is true, know that it does not contradict the oral instructions and scriptures spoken by the Buddha. In the root tantra of the Vajra Bridge, The Secret of Wisdom, it is said: Since you naturally abide in the Dharmakaya, do not seek the Buddha elsewhere. It is said. Again, in the same text, it is said: Realizing the meaning of what is naturally so, and that realization being stable, that is designated as the fruit. It is said. The noble scripture Transcending Knowledge says: The mind is the cause of the arising of wisdom, do not seek the Buddha elsewhere. It is said. Gathering the meaning of the tantras and sadhana sections, The Garland of Oral Transmission Instructions says: In all the ten directions of the world, you will not find the Buddha by searching, but if you realize your own mind, you are the Buddha, do not seek elsewhere. It is said. In the second chapter of the Glorious Hevajra, it is said: All sentient beings are Buddhas, but they are obscured by sudden stains. If the stains are purified, they are Buddhas. It is said. The sudden stains are the root of the gate of afflictions, obscured by the three: essence, nature, and characteristic. By applying these to the continuum through the guru's instructions and oral teachings, the root of afflictions, the essence of ignorance, is eliminated; the nature of delusion is cut off; the characteristic is separated from suffering; the stains are purified; the root of the gate of dharma, the meaning of the three trainings, is clarified; non-conceptuality; the essence of the three joys is indivisible; or the limit of divisible wisdom; or the limit of words; even the slightest trace does not remain, and it is purified; this is said to be Buddhahood itself. This is the meaning of the general and specific characteristics of dharma. If you realize the natural state of mind itself, because it is the intention of the Buddha, it should be done properly.
Chinese
处于何处呢？就是处于佛的教法中。对此，《正法决定经》中说：大沙门如此说，不作任何恶，修习圆满的善，调伏自心，这是佛的教法。因此，烦恼的根本自性是无明，断除自性错乱，因为体性远离痛苦，所以不作任何恶。法门之根本是三学之义明晰，不分别，行于三乐，所以修习圆满的善。明晰、不分别、安乐三者，词虽不同，义上本体无别。在无有分别之时，对于可分别或不可分别的心的边际，或者词的边际，极其深细之处也不存在，因此，调伏自心，不滞留于心的分别。心性本身不成为世俗分别的对境，这是佛的密意。因此，上师以表示和语言能够表达的，用语言讲述；不能表达的意义，用表示来认识而指示，这就是指示佛的密意，因此，这就是佛的教法。如是说。处于那个意义上，就是处于佛的教法中。在那之前，如果有什么过失，就是之前赞颂和承诺教法的时机有错失。也就是说，根器上等者，仅仅听闻甚深法的名称，或者赞颂，或者承诺讲述，也能解脱。根器中等者，仅仅听闻经文也能解脱。对于根器下等者，需要详细增补字句，以不违背譬喻意义口诀的方式来宣讲。因此，首先如果仅以这个口诀来表示，或者赞颂，或者承诺讲述也不能解脱，那么，第二，宣讲这个金刚桥口诀的经文有三：上面已经讲述了共同的法和各自体性的意义，心性事物之实相本身的体性意义，确定那一定是佛的密意，是：第一，确定一定是成佛之时的阶段；中间，确定到达的阶段；最后，体验生起的阶段。那
English
Where does it abide? It abides in the Buddha's teachings. Moreover, the Sutra "Definite Arrangement" states: The great renunciate said this: Do not commit any evil, cultivate perfect virtue, subdue your own mind, this is the Buddha's teaching. Therefore, the root essence of afflictions is ignorance. Cut off the naturally deluded nature. Because the characteristic is separation from suffering, do not commit any evil. The root of the Dharma's gate is clarifying the meaning of the three trainings. Without conceptualization, practicing the three joys, therefore, cultivate perfect virtue. Clarity, non-conceptualization, and the three joys, although the words are different, in meaning, the essence is inseparable. At the time of inseparability, there is no boundary of the mind that can be separated or not separated, or even the subtle and profound edge of words. Therefore, subdue your own mind without dwelling on the conceptualization of the mind. The very nature of the mind, the ultimate truth, not becoming an object of mental activity, that is the Buddha's intention. Therefore, what can be spoken by the lama's signs and words is explained in words. The meaning that cannot be spoken is introduced and shown through signs. That is showing the Buddha's intention. Therefore, that is the Buddha's teaching. It is said. Abiding in that meaning is abiding in the Buddha's teaching. If there is any transgression beyond that, then there is a transgression in the occasion of praising and vowing to teach beforehand. That is, there are those who are liberated merely by hearing the name of the profound Dharma, or praising it, or vowing to teach it, by those of superior faculties. There are also those who are liberated merely by hearing the text, by those of intermediate faculties. For those of inferior faculties, it is necessary to explain in detail, adding words and examples, in a way that does not contradict the meaning of the oral instructions. Therefore, if one is not liberated by merely representing this instruction, or praising it, or vowing to teach it, then, secondly, there are three aspects to teaching the text of this Vajra Bridge instruction: Above, the meaning of the general Dharma and its own characteristics, the meaning of the very nature of the reality of mind itself, showing that it is definitely the Buddha's intention, is: First, the time of definitely establishing that it is the state of Buddhahood. In between, the time of definitely arriving. Finally, the time of experience arising. That
Chinese
又例如，就像酒醉的人用眼睛看到东西，知道味道是甜美的一样，就像光芒从内部照亮外部的迹象一样。 其次，确定第一个意义的时机有三个：一是开启口耳相传的教言宝藏；二是钉入无修之义的大钉；三是无有希冀与恐惧而安住于法界。 中间确定意义的时机也有三个：一是力量自然圆满，不依赖修习善法而确定；二是身体成为自性，从二取中解脱而确定；三是通达唯一意义，超越分别念而确定。 最后，体验显现的时机也有三个：这是金刚乘的殊胜道，一是行持；二是具缘者无需勤奋也能解脱，二是行持；三是解脱是自生而非他生，三是行持。 如今，赞颂供养并承诺宣讲，有两句偈颂。 窍诀之根本有九句偈颂。如果仅仅听闻这十一句偈颂就能解脱，那么对于根器差的人，是否需要详细地交叉分析，或者用一个例子说明一个意义，用诀窍来解释，使其不违背经教，并且不产生怀疑和犹豫呢？ 其中，首先是开启口耳相传的教言宝藏，包括理解和词句两个方面。理解是意义的简要概括，词句是对意义的详细解释。 其中，首先是理解，“口耳相传”指的是从一个人耳朵到另一个人耳朵的传承。“教言”指的是明智者仅凭象征或预言就能解脱。 此外，首先是口耳相传先出现，这是因为对自身有恩德的上师从耳边传授，或者为了使词句组合良好而传授。“教言”指的是明智者。仅凭象征或预言就能解脱。“开启宝藏”的理解是：用贫困潦倒而发现宝藏的例子来比喻。例如，在印度的僧伽罗国，有一位商人父亲，属于在海外取宝的种姓。他心想，这对后代有好处，于是将一瓶金粉藏在不会移动的灶台下面。有一次，这位商人去世了，他的家人