Chinese
如水能使受热等煎熬的众生之身感到清凉一般，如是，一切遍知之智慧亦能平息一切众生之痛苦及贪欲等烦恼所带来的煎熬，并能将众生安置于无余安乐之自性，寂灭涅槃之中，令其圆满，故能令天神及世间一切众生皆得满足。这些是金刚手菩萨亲自请问世尊，往昔世尊所开示的一切遍知之理后，禀白说：我自身是如此证悟的。这是为了示现自身之卑微，以及为了生起讲经说法之欢喜心。虽然这些自性是如此的微小，但是，这些的主要因，因之因，以及最终圆满之因是什么呢？于是提问：这些的因是什么？根本是什么？最终是什么呢？对此，圣金刚手菩萨是以通达种种方便等，以及以融入如来解脱一味之智慧，或以听闻之智慧来了解。如果以融入之智慧来了解，则与如来无有差别。如果以听闻之智慧来通达，则会与普通众生相同，为了消除此等疑惑，回答说：以这两种智慧来了解是没有过失的。世尊进入无尽庄严身等境界，是随顺自己能力大小而通达的，并非如世尊一般在一切方面皆能通达，因此不会变得没有差别。听闻也是以通达为主，并非如普通众生一般仅仅以听闻为主，因此不会变得与普通众生没有差别。其次，以融入之智慧在一切方面皆能通达是没有过失的，如同世尊以加持力了知他人之心一般，亦能通达一切遍知智慧之境界。对此，金刚手菩萨请问世尊一切遍知智慧之因、根本及最终是什么时，世尊说了三遍“善哉！善哉！”。前两次是因为对所问之事物感到欢喜，重复两次赞叹之语，是针对所问之语本身是善妙的。最后一次是针对金刚手菩萨。
English
Just as water cools the bodies of beings tormented by heat and the like, so too, the wisdom of omniscience pacifies the torment of all beings' suffering and afflictions such as desire, and places them in the complete and perfect state of bliss, nirvana, satisfying gods and all beings in the world. These are the words of Vajrapani himself, who, after asking the Blessed One about the nature of omniscience previously taught by the Blessed One, reported, "I myself have realized it in this way." This was to show his own humility and to generate joy in teaching the Dharma. Although these natures are so small, what are the main cause, the cause of the cause, and the cause that ultimately perfects them? So he asked, "What is the cause of these? What is the root? What is the ultimate?" To this, the noble Vajrapani understands through various means, and through the wisdom that merges into the single taste of the Tathagata's liberation, or through the wisdom of hearing. If one understands through the wisdom of merging, there is no difference from the Tathagata. If one understands through the wisdom of hearing, there is a doubt of being the same as ordinary beings, to which the answer is: there is no fault in understanding with both of these wisdoms. The Blessed One enters into the inexhaustible adornment of the body and other realms, according to the extent of his own power, but he does not understand in all ways as the Blessed One does, so he does not become without difference. Hearing is also mainly about understanding, but it is not mainly about just hearing like ordinary beings, so it does not become without difference from ordinary beings. Secondly, there is no fault in understanding in all ways with the wisdom of merging, just as the Blessed One knows the minds of others through blessing, so too, one can understand the realm of omniscient wisdom in all ways. To this, when Vajrapani asked the Blessed One about the cause, root, and ultimate of the wisdom of omniscience, the Blessed One said three times, "Good! Good!" The first two times were because he was pleased with the goodness of the object of the question, and the repetition of the words of praise was directed at the goodness of the question itself. The last time was directed at Vajrapani.
Chinese
对于（上师）应恭敬。 像这样为了询问好的意义和利益有情而提问是好的，如是说。 ‘善听并铭记于心’，这是说要避免四种过患。 ‘听’是说要避免器皿口朝下的过患。 ‘善’是说要避免器皿有污垢的过患。 ‘铭记’是说要避免器皿底漏的过患。 菩提心是因。 慈悲是根本。 方便是终结。 菩提心也有两种：为菩提之心的勇士和菩提自性之心。 为菩提之心的勇士，虽然也是愿心和行心，但此处是指初地的菩提心。 因为初地之心是与现证菩提之精华相结合的缘故。 菩提自性之心也是如此，初地的菩提心是融入一切法平等性的自性，因为与现证菩提和自性相同。 这样的 菩提心应被视为一切智智之主要因。 慈悲是根本，为了使有情从痛苦中解脱。 通过慈悲之门，生起发愿等菩提心。 因此，大慈悲是菩提心的根本，因此被视为因之因。 其次，为了使一切智智稳固安住，称为根本。 以慈悲的陀罗尼，不住于未完全断除的痛苦，而安住于完全断除痛苦的状态，并且使世俗和胜义的智慧稳固，像树的根一样稳固，因此是一切智智的根本。 方便是终结，方便是布施波罗蜜多等，那些都是圆满一切智智的终结，以那些终结来稳固，因此被视为终结。 所谓一切智之因是菩提心，为了向不知菩提为何者之密主（金刚手菩萨）显示，（如果）问菩提是什么，（回答）如下：
English
One should be respectful to (the guru). It is good to ask questions like this in order to inquire about good meanings and benefit sentient beings, so it is said. 'Listen well and keep it in mind', this is said to avoid the four faults. 'Listen' is said to avoid the fault of the vessel being upside down. 'Well' is said to avoid the fault of the vessel being dirty. 'Very' is said to avoid the fault of the vessel being filled with impurities. 'Keep in mind' is said to avoid the fault of the vessel having a hole in the bottom. Bodhicitta is the cause. Compassion is the root. Means is the end. There are also two types of bodhicitta: the hero for bodhicitta and the mind of bodhicitta nature. The hero for bodhicitta, although it is also the mind of aspiration and the mind of action, but here it refers to the bodhicitta of the first ground. Because the mind of the first ground is combined with the essence of manifest enlightenment. The mind of bodhicitta nature is also like this, the bodhicitta of the first ground is the nature of being immersed in the equality of all dharmas, because it is the same as manifest enlightenment and nature. Such Bodhicitta should be regarded as the main cause of the wisdom of all-knowing. Compassion is the root, in order to liberate sentient beings from the suffering of being tormented. Through the door of compassion, bodhicitta such as aspiration arises. Therefore, great compassion is the root of bodhicitta, so it is regarded as the cause of the cause. Secondly, in order to make the wisdom of all-knowing abide firmly, it is called the root. With the Dharani of compassion, one abides in the state of completely abandoning suffering without dwelling in the suffering that has not been completely abandoned, and makes the wisdom of the conventional and ultimate stable, as stable as the root of a tree, so it is the root of the wisdom of all-knowing. Means is the end, means is generosity paramita and so on, those are the end of perfecting the wisdom of all-knowing, and they are stabilized by those ends, so they are regarded as the end. The cause of all-knowing is bodhicitta, in order to show the Lord of Secrets (Vajrapani) who does not know what bodhi is, (if) asked what is bodhi, (the answer) is as follows:
Tibetan
སྟེ། འདི་ནི་ནམ་མཁའི་མཚན་ཉིད་དོ་ཞེས་གསུངས་པའི་བར་དུའོ། །གོང་དུ་བྱང་ཆུབ་ཀྱི་སེམས་ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་ཀྱི་རྒྱུར་བཤད་པ་དེའི་བྱང་ཆུབ་ཀྱི་རང་བཞིན་བཤད་པ་ལ་བྱ་སྟེ། གསང་བའི་བདག་པོ་དེ་ལ་བྱང་ཆུབ་གང་ཞེ་ན། རང་གི་སེམས་ཉིད་ཇི་ལྟ་བ་ཉིད་དུ་ཤེས་པ་ཞེས་པ་ལ་གང་ཞེ་ན་ཞེས་པ་ནི་ཉན་ཐོས་དང་རང་སངས་རྒྱས་དང་ཐེག་པ་ཆེན་པོའི་བྱང་ཆུབ་རྣམས་ལས་གང་ཡིན་ཞེས་པ་ལ་མི་བྱའི་བྱང་ཆུབ་དེ་ཅི་འདྲ་བ་ཞེས་པ་ལ་བྱའོ། །རང་གི་སེམས་ཇི་ལྟ་བ་ཉིད་དུ་ཤེས་པ་ནི་སྦྱོར་བའི་སེམས་ཀྱིས་བུམ་པ་ལ་སོགས་པ་ཇི་བཞིན་པར་མཐོང་བ་དེ་སྐད་ཅིག་མ་ཕྱི་མའི་སེམས་ཀྱི་བུམ་པ་ལ་སོགས་པའི་ཇི་བཞིན་པ་དེ་ཡང་དག་པ་མ་ཡིན་པར་སུན་ཕྱུང་ནས་དེ་ལྟར་གཟུང་བའི་ཆ་སུན་ཕྱུང་སྟེ། མེད་ན་འཛིན་པའི་ཆ་ཡང་ཡོད་པ་མ་ཡིན་ཏེ། དེ་ལྟར་གཟུང་བ་དང་འཛིན་པའི་རང་བཞིན་དང་བྲལ་བ་ཡོངས་སུ་དག་པར་ཇི་བཞིན་མེད་པར་རང་བཞིན་གྱིས་དག་པར་ཤེས་པ་ནི་རང་གི་སེམས་ཡང་དག་པར་ཇི་ལྟ་བ་ཉིད་དུ་ཤེས་པའོ། །དེ་བཞིན་དུ་གཞུང་ གཞན་ལས་ཀྱང༌། ཡེ་ཤེས་བཞི་ལས་མཉམ་པ་ཉིད་ཀྱི་ཡེ་ཤེས་ནི་བྱང་ཆུབ་ཀྱི་སེམས་སུ་བཤད། མེ་ལོང་ལྟ་བུའི་ཡེ་ཤེས་དང༌། སོ་སོར་རྟོག་པ་དང༌། བྱ་བ་ནན་ཏན་གྱི་ཡེ་ཤེས་ནི་ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་སུ་བཤད་པར་རིག་པར་བྱའོ། །དེ་ནི་བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ་པོ་ཞེས་པ་ལ། བླ་ན་མེད་པ་ནི་བྱང་ཆུབ་དེའི་གོང་ན་དེ་ལས་ལྷག་པའི་བྱང་ཆུབ་གཞན་མེད་པའོ། །ཡང་དག་པར་བྱང་ཆུབ་པ་ནི་ཕྱིན་ཅི་མ་ལོག་པར་བྱང་ཆུབ་པ་ལ་བྱ་སྟེ། ཉན་ཐོས་དང་རང་སངས་རྒྱས་ནི་ཉོན་མོངས་པའི་སྒྲིབ་པ་སྤངས་ཀྱང༌། ཤེས་བྱའི་སྒྲིབ་པ་མ་སྤངས་པས་ཕྱོགས་གཅིག་ཕྱིན་ཅི་ལོག་པ་ནི་མ་ཡིན་གྱི་ཉོན་མོངས་པ་དང་ཤེས་བྱའི་སྒྲིབ་པ་གཉིས་སྤངས་པས་ཡང་དག་པར་བྱང་ཆུབ་པའོ། །རྫོགས་པར་བྱང་ཆུབ་པ་ནི་ཀུན་དུ་བྱང་ཆུབ་པ་ཞེས་བྱ་སྟེ། ཤེས་བྱ་དང་ཉོན་མོངས་པའི་སྒྲིབ་པའི་བག་ཆགས་ཡན་ཆད་མ་ལུས་པར་སྤངས་པས་ན་ཀུན་དུ་བྱང་ཆུབ་པ་ཞེས་བྱའོ། །གཉིས་སུ་ན་རང་གི་སེམས་ཇི་ལྟ་བ་ཉིད་ཀུན་རྫོབ་དང་དོན་དམ་པའི་ཆོས་རྣམས་རྣམ་པ་ཐམས་ཅད་དུ་སྟོང་པར་ཤེས་པར་བྱའོ། །གསང་བའི་བདག་པོ་དེ་ལ་ནི་ཆོས་ཅུང་ཟད་ཀྱང་ཡོད་པ་མ་ཡིན་ཞིང་དམིགས་པ་མེད་དོ་ཞེས་པ་ནི། བྱང་ཆུབ་ད་ལ་ཕུང་པོ་དང་ཁམས་དང་སྐྱེ་མཆེད་དང༌། གཟུང་བ་དང་འཛིན་པ་ནི་ཆོས་ཀྱི་རང་བཞིན་བག་ཆགས་ཙམ་ཡང་མེད་པས་བྱང་ཆུབ་དེ་ཉིད་འཛིན་པའི་རང་
Chinese
至此，是所说“此乃虚空之体性”之间。上面所说的菩提心是遍知智慧之因，这是为了阐述菩提的自性。秘密主，何为菩提？答：认识自心本性。其中“何为”是指声闻、缘觉和**大乘**的菩提中哪一种？“不可为之菩提是何种”是指什么？认识自心本性，是指通过修习之心如实见到瓶子等，破斥后一刹那心的瓶子等如实并非真实，从而破斥如此执取的方面。如果无有，则执持的方面也不存在。如是，了知远离能取和所取之自性，完全清净，如实无有，自性清净，即是如实了知自心。同样，在其他经论中也说，四种智慧中，平等性智是菩提心，如镜之智、妙观察智和成所作智应知是遍知智。所谓“那是无上正等圆满菩提”，无上是指菩提之上没有比它更殊胜的菩提。如实菩提是指不颠倒的菩提。声闻和缘觉虽然断除了烦恼障，但未断除所知障，因此在某一方面是颠倒的。不是断除了烦恼障和所知障二者，所以是如实菩提。圆满菩提是指普遍菩提，因为断除了所知和烦恼二障的习气，乃至没有留下任何残余，所以称为普遍菩提。其次，应知自心本性，世俗和胜义之法，在一切方面皆为空性。秘密主，于彼菩提，无有少法，亦无所缘。菩提之中，蕴、界、处，以及能取和所取，乃至法的自性习气也不存在，因此菩提本身是执取的自
English
Up to here, it is between what is said, "This is the nature of space." The above-mentioned Bodhicitta is said to be the cause of the omniscient wisdom, and this is to explain the nature of Bodhi. Secret Lord, what is Bodhi? Answer: Knowing the nature of one's own mind. Among them, "What is" refers to which of the Bodhi of the Shravakas, Pratyekabuddhas, and Mahayana? What does "What kind of Bodhi that cannot be done" refer to? Knowing the nature of one's own mind means that the mind of practice sees the vase and so on as they are. After refuting that the vase and so on of the mind of the next moment are not real as they are, the aspect of grasping in this way is refuted. If there is nothing, then the aspect of holding does not exist. Thus, knowing that it is separated from the nature of the grasper and the grasped, completely pure, without reality, and pure in nature, is knowing one's own mind as it really is. Similarly, it is also said in other scriptures that among the four wisdoms, the wisdom of equality is said to be the Bodhicitta, and the mirror-like wisdom, the discriminating wisdom, and the wisdom of accomplishing activities should be known as the omniscient wisdom. The so-called "That is the unsurpassed, perfectly complete Bodhi," unsurpassed means that there is no Bodhi more supreme than that Bodhi. Real Bodhi refers to non-inverted Bodhi. Although the Shravakas and Pratyekabuddhas have eliminated the afflictive obscurations, they have not eliminated the cognitive obscurations, so in some aspects they are inverted. It is not that they have eliminated both the afflictive obscurations and the cognitive obscurations, so it is real Bodhi. Perfect Bodhi refers to universal Bodhi, because the habits of the two obscurations of knowledge and affliction have been eliminated, and nothing remains, so it is called universal Bodhi. Secondly, one should know that the nature of one's own mind, the conventional and ultimate dharmas, are empty in all aspects. Secret Lord, in that Bodhi, there is no dharma, nor is there any object of focus. In Bodhi, the aggregates, elements, and sources, as well as the grasper and the grasped, and even the habitual tendencies of the nature of dharma do not exist, so Bodhi itself is the nature of grasping.