Chinese
之故，以及在见和体验的行境中任何地方都未成立之故。仅仅是无，就没有遍和不遍的差别。因此，自性俱生，被称为从有和无中解脱。即使如此，如果将所知、所体验、所证悟、以及完全断除而成立者称为有，那么这也称为有。如果将无一与异、来往、生灭等戏论，或者分别念的行境已尽者称为无有，那么这也是无有。因此，不对意义进行 ভালোভাবে 观察，而仅仅执着于名称并产生贪嗔，这是愚者的本性。所谓的虚空之物，在仲译中说为虚空之理。那是像虚空一样无有戏论之义。物或理是自性，超越了色等境、眼等根、贪等分别念的一切，是与虚空相同的自性。如此，此词语舍弃了一切戏论，并且除了各自以自智证悟之外，以法性之理遍布于一切所知，无法以任何比喻来表示，此无为、常恒、雍仲，被说为法身的特征。又，圆满受用身，是依止殊胜上师，以及布施等福德资粮，以及上师的加持，以及圆满智慧资粮，当舍弃自性法性的所有垢染时，此法性从初始就安住于一切相的福德和乐空俱生智慧的自性中，与道和资粮二者的结合相遇而显现，以自利和他利的功德二者庄严，那也不是突然产生的，而是从初始就安住于自性中显现出来的。其中，福德身是一切相，具有成办他利的能力，智慧心是乐空和意义的体性，二者结合即是报身，仲译中说，自性显现为何，如同翻译为所说的自性。
English
Because of that, and because it is not established anywhere in the realm of seeing and experiencing. There is no distinction between pervasive and non-pervasive in mere non-existence. Therefore, self-nature coemergent is called liberation from existence and non-existence. Even so, if what is to be known, what is to be experienced, what is to be realized, and what is completely cut off and established is called existence, then this is also called existence. If what is without the elaboration of one and different, coming and going, birth and death, etc., or what has exhausted the realm of conceptualization is called non-existence, then this is also non-existence. Therefore, not ভালোভাবে examining the meaning, but merely clinging to names and generating attachment and aversion, is the nature of the ignorant. The so-called object of space, in the Drog translation, is said to be the nature of space. That is the meaning of being without elaboration like space. Object or nature is self-nature, transcending all objects such as form, faculties such as eyes, and discriminations such as attachment, it is the same self-nature as space. Thus, this word abandons all elaboration, and except for each individual's self-awareness of wisdom pervading all knowable things as the nature of reality, it cannot be represented by any example. This unconditioned, constant, eternal Yungdrung is said to be the characteristic of the Dharmakaya. Furthermore, the Sambhogakaya is: relying on the supreme lama, and the accumulation of merit such as generosity, and the blessings of the lama, and the complete accumulation of wisdom and knowledge, when all the defilements of self-nature and reality are abandoned, that reality from the beginning abides in the nature of all aspects of merit and bliss-emptiness coemergent wisdom, manifested by encountering the union of the two paths and accumulations, adorned by the qualities of both self-benefit and other-benefit, and that is not something that arises suddenly, but is what manifests as the self-nature from the beginning. Among them, the merit body is all aspects, possessing the power to accomplish the benefit of others, the wisdom mind is the essence of bliss-emptiness and meaning, the union of the two is the Sambhogakaya, in the Drog translation, it says, what is the manifestation of self-nature, like translating the self-nature that is spoken of.
Chinese
语之智慧，一切音声，显现于大乘之所有法门。无坏灭之音声智慧，唯一法音一时显现之义。即是说，所有语之音声，亦是自之自性，即是显示法性。彼二不同之译法，似为梵文原本中，“乌达（梵文天城体：उद，梵文罗马拟音：uda，汉语字面意思：升起）显现”与“乌克达（梵文天城体：उक्त，梵文罗马拟音：ukta，汉语字面意思：说）宣说”之差别。化身乃是胜者群中之尊，虽然于不净与清净之刹土中，示现离贪与具贪之种种身相，然胜者乃是降伏四魔者，自性成为一切无与伦比者，且为引导众生之至上导师，故为群中之尊。彼亦于种种世间界中，为安住之有情真实说法，并如降伏魔等为自相续者般示现，乃是随顺有情之显现而如是说，然胜者群中之尊实乃于密严刹土中嬉戏之报身。化身本身亦是化现者，故前二身实乃利他之功德，而由彼所作之化现亦仅是如是安立而已。因此，虽从本体之角度无有差别，然因有体性之三种差别，故对彼三身顶礼，即是说供养。顶礼后当做何事耶？谓将宣说名为“秘密之真实性极明”之论典。谁将宣说耶？乃是行之金刚，即黑行者。以何种方式宣说耶？乃是如导师从续部中所说之义，以师长之口诀与自己之经验所证悟之次第。所谓证悟，必须依循续部之义，故因是从续部中所说，故当舍弃自造。仅以续部中所说即可，若心想再次书写于此是否为重复，则说“明晰而善证悟”，即因续部中所安立为散乱之方式，以及过于广大，以及以隐蔽之方式安立者，在此为了便于他人理解，故汇集于一处，且词句简略，且无有隐蔽错乱，并使其明晰，故说是重复。
English
The wisdom of speech, all sounds, manifest in all the doors of the Great Vehicle's Dharma. The indestructible wisdom of sound, the meaning of the single Dharma sound manifesting all at once. That is to say, all sounds of speech are also one's own nature, that is, showing the nature of Dharma. Those two different translations seem to be the difference between "Uda (Sanskrit Devanagari: उद, Sanskrit Romanization: uda, Chinese literal meaning: rising) appearing" and "Ukta (Sanskrit Devanagari: उक्त, Sanskrit Romanization: ukta, Chinese literal meaning: saying) proclaiming" in the original Sanskrit text. The emanation body is the supreme among the victorious hosts, although in impure and pure realms, it shows various forms of bodies with detachment and attachment, but the victorious one is the one who subdues the four maras, whose nature becomes unparalleled among all, and is the supreme guide for sentient beings, therefore it is the supreme among the hosts. That is, in various world realms, it teaches the Dharma directly to the sentient beings who dwell there, and shows that subduing the maras and so on are like one's own continuum, which is said in accordance with the appearance of sentient beings, but the actual supreme among the victorious hosts is the enjoyment body playing in the dense array realm. The emanation body itself is also an emanator, so the previous two bodies are actually the qualities of benefiting others, and the emanations made by them are only established as such. Therefore, although there is no difference from the perspective of essence, because there are three differences in characteristics, prostration to those three bodies means offering. After prostrating, what should be done? It is said that the treatise called "The Utterly Clear Secret Reality" will be explained. Who will explain it? It is the Vajra of Action, that is, the Black Practitioner. In what way will it be explained? It is in the order of how the meaning spoken by the Teacher from the tantras is realized through the oral instructions of the guru and one's own experience. The so-called realization must follow the meaning of the tantras, so because it is spoken from the tantras, one should abandon self-creation. It is enough to just say what is said in the tantras, but if one thinks that writing it here again is repetitive, then it is said "clearly and well realized", that is, because the way it is established in the tantras is scattered, and too vast, and established in a hidden way, here, in order to make it easier for others to understand, it is gathered in one place, and the words are concise, and there is no hidden confusion, and it is made clear, so it is said to be repetitive.
Chinese
断除过失。以此也显示了必要等四法，即秘密的真如是所说义。名为“极明”的是能说义。依靠这能说义，众生清晰地、良好地领悟那所说义，是必要。由此众生良好地领悟，即秘密真如的实相得以现见，是究竟必要。关系与共同的一样。对于这些，许多前代的藏地学者，有说是最初极喜，最终离喜等等；第三智慧是有漏的，或有相的，或以非刹那的组合为例证；第四智慧与此相反，所以是无例等等的解释；也有说是心清净是法身无分别，语清净是报身安乐，身清净是化身光明等等的解释，如何合理地结合都可以。第二，将解说本身略作安排，有进入秘密真如的方法，和直接解说秘密真如。第一是，此论的最初章节所讲的，其中有三点：秘密真如的伟大，秘密真如的自性，以及证悟它的道的差别。第一点有三个要点，首先是真如被显示为一切论典的所说义：诸续部中皆安住，经藏等及其他，吠陀等的语，梵天等所说，何处此难得，论典皆无有，八万四千法蕴中，即是宣说。续部是指佛教的四部续。经藏等是指三藏或十二部经。吠陀等的“等”字是多数的意思，指四个吠陀。语是指吠陀的支分。梵天等表示遍入天、自在天、天神、龙等其他诸类，以及沙门、婆罗门等在此法之外者。如此，无论内外典籍，从中，此真如是难以获得的，
English
Having abandoned faults. This also shows the four dharmas such as necessity, namely, the secret Suchness is the object to be expressed. That which is called "very clear" is the expressing subject. Relying on this expressing subject, sentient beings clearly and well understand that object to be expressed, which is the necessity. From that, sentient beings understand well, that is, the reality of the secret Suchness becomes manifest, which is the ultimate necessity. The connection is similar to the common one. Regarding these, many former Tibetan scholars have said that the beginning is supreme joy, and the end is separation from joy, and so on; the third wisdom is tainted, or has characteristics, or is exemplified by non-momentary aggregates; the fourth wisdom is the opposite of that, so it is without example, and so on; there are also explanations that the mind being pure is the Dharmakaya non-conceptual, speech being pure is the Sambhogakaya bliss, body being pure is the Nirmanakaya luminosity, and so on, and it is fine to combine them in whatever way is reasonable. Secondly, arranging the explanation itself closely, there is the method of entering the secret Suchness, and the direct explanation of the secret Suchness. The first is what is taught in the initial chapter of this treatise, which has three points: the greatness of the secret Suchness, the nature of the secret Suchness, and the distinction of the path that realizes it. The first point has three points, the first of which is that Suchness is shown to be the object of expression of all treatises: "In all the Tantras it abides, In the Sutra Pitaka and so on, And also the speech of the Vedas, Spoken by Brahma and so on, Nowhere is this difficult to find, There is no treatise whatsoever, It is taught from the eighty-four thousand, Aggregates of Dharma." The Tantras are the four classes of Buddhist Tantras. The Sutra Pitaka and so on are the three Pitakas or the twelve branches of scripture. The word "etc." in "Vedas etc." means many, referring to the four Vedas. "Speech" refers to the branches of the Vedas. "Brahma and so on" indicates Indra, Ishvara, gods, nagas, and other beings, as well as shramanas, brahmins, and those who are outside this Dharma. Thus, from whatever internal and external treatises, this Suchness is difficult to obtain,
Chinese
没有不显示主题的论著，因为释迦牟尼佛所说的八万四千法蕴，也只是说了究竟的主题，秘密的真如。而且诸佛所说的一切经文的意旨，都是这一个真如，在一些至高乘的论著中，也已经清楚而广泛地阐述了，即使在被称为低劣乘的论著中，虽然不是非常清楚，但也有一些简略的，或者通过其他方式，反复地阐述了这个真如。吠陀等外道论著的根本，也是由佛和菩萨的化身所著，如果正确理解它们的含义，就会发现它们是以阐述真如的方式存在的。而追随外道的人，以及佛教中曲解经续意旨的论著，虽然不能完整而正确地显示真如，但就像一群盲人触摸大象一样，只是显示了特征的一部分。总的来说，所有正确和错误的论著，都是以真如的秘密为目标，并以此为基础进行阐述，因此，一切论著都在阐述这个真如。并且，如果通过知识来研究它，那么无论是什么论著，都能从中找到真如的实相。这就是所说的。第二个要点是，真如被显示为一切仪轨等方便行为所象征的对象，如云：念诵和禅定，同样地，火供、开示和绘制坛城，各种各样的行为，以及手印的结缚，同样地，苦行、各种仪轨，以及持有法衣等，佛塔等事业，必定安住于斋戒中，以及能作和所作的事物，恒常依止一切事物。如是说。其中最后一句，在俄的译本中没有，但一般来说，有才是好的。如仲译本所说：恒常周遍于一切事物。这样说是好的。在一些上下意义颠倒的例子中，也有：恒常成为一切事物。
English
There is no treatise that does not reveal a subject, because even the eighty-four thousand aggregates of Dharma spoken by the Buddha, only speak of this ultimate subject, the secret Suchness. Moreover, the intention of all the words of the Buddhas is one in this Suchness. In some of the treatises of the supreme vehicle, it is clearly and extensively explained. Even in those that are known as the inferior vehicle, although not very clear, there are some that are brief, or through other means, repeatedly explain this Suchness. The roots of external treatises such as the Vedas are also made by the incarnations of Buddhas and Bodhisattvas. If their meaning is understood without error, then they exist in the manner of extensively explaining Suchness. However, the followers of heretics, and the treatises of Buddhists that interpret the meaning of the sutras and tantras in a perverted way, although they do not show Suchness completely and without error, they are like a group of blind people touching an elephant, only showing a part of the characteristics. In general, all correct and incorrect treatises aim at this secret of Suchness, and because they are based on this to speak, all treatises explain this. And, if one examines it with knowledge, then from all treatises, whatever they may be, one can find the reality of Suchness. This is what is said. The second point is that Suchness is shown as the object symbolized by all the actions of means such as rituals, as it is said: Recitation and meditation, similarly, fire offerings, teachings, and drawing mandalas, various kinds of conduct, and likewise the binding of mudras, asceticism, various rituals, and holding Dharma robes and so on, the work of stupas and so on, certainly abiding in fasting, and the objects of agent and object, constantly relying on all things. Thus it is said. The last line of which, is not in the Ngok translation, but in general, it is good to have it. As it appears in the Drokmis translation: Constantly pervading all things. This is good. In some examples of inverted meanings, there is also: Constantly becoming all things.