English
In joy. (In) the nature of power, the meaning of no birth. Without searching, it naturally appears, The unspeakable itself is like speaking. Those who, through form and yoga, See, hear, etc., the signs of nature, The signs of heroes and intentions, And express through their own samadhi. For example, the gold vapor under the earth, Like the nature of the sun in a mirror, Everything is warm in nature for the sake of knowing, Nature naturally appears like speech. Everything is due to the nature of the rocky cliff, The inseparable sound and emptiness, the vajra speech, Just by hearing the sound, in that very nature, It can be measured without distinguishing. Like expressing in their own languages, Like the words and melodies of ancestors. Like speech that is liberated as desired, Expression is completely liberated. In the first tantra, because of differences, Although there is liberation as desired, But through the combination of hearing, thinking, and meditating, It accomplishes the self-arisen all vows. From the invisible nature, with the visible, Express with miraculous words. The manner of hearing the five speeches is also, Subsequently expressed with words. The essence of appearance words, self-appearance words, Implicit meaning words and guiding words, Desire-cause words and vajra words, Expressed with self-awareness manifest words. Everything is the essence of secret mantra, Without beginning or middle, it is suchness itself. Dwelling in the inseparable nature, For the sake of realizing wisdom, Dwell in the directions and center. Combine everything in this way. Abandoning letters, words, and sounds, Dwelling in the unspeakable nature, Speech itself is without nature, All dharmas are wisdom. Since everything has become mind, It does not dwell in sound and words. All past and future, If one can correctly understand, Everything appears from no nature. The very appearance is the dharmadhatu, The wisdom of such realization is, Controlling everything, self-reliant. Everything dwells like the sound of words, This is the supreme wisdom speech. Dharmas are inconceivable, Without beginning or middle, pervading everything. Pervading and non-pervading vajra body, The appearance of various sounds is also, The sound of things from no things. Like holding a lute in hand, Although sounds have various arising and ceasing, But there is no thing, it is suchness itself. To the assembly of bodhisattvas, That
Chinese
尊颜圣语皆不言，身示诸法之度量，如镜之身显现相，一切诸法无有余。 名与词句施设已，虽说众多如是义，然于金刚语无繁。无繁彼性种种相，普为量度之智语，超离声名与词句，一切莲花无染着。 二根守护之时际，空中日月一时升，见不坏灭之威严，是故说于理智业。虽复如是摄为二，四后不思惟一后思，以二种相而见者，与二根性相合故。 其中前者所应知，一切有情无有余，本来安住菩提心，是故无有思择事。词与文字不能诠，纵是佛陀亦难得，胜者之子皆不语，不语之性广宣说。 说与听闻二者无，若入思择成分别，分别若息成所缘，所缘若息成执相，以执取故不得脱。是故如金视金时，无有自他事与业，不寻思择与所缘，唯说彼性见彼性。 无人系缚无系缚，以无应缚之事故，无缚故亦无解脱，不欲解脱离系缚。于诸各别无思择，以能了知各别相，是故为无分别智。若有他者知后者，于所说事之境域，各别思择之理智缘，为等与合与不合。 如后者不合之所表，于诸法超越诸边际，以无舍弃任何边，如是此是无有示。是为开示自性之教，然为解脱有无之执，总而言之如所思择，转变故显现为一切之体性。 以其显现一切之故，心与法亦非任何物，是故非是亦是故，任何事物皆任运成，以诸边际未断尽，离诸边际故不离。
English
The noble countenance and speech do not speak, but the body shows the measure of all dharmas. Like a mirror, the body reflects all phenomena without exception. Having designated names and words, although many such meanings are spoken, the vajra speech has no elaboration. That unelaborated nature is manifold, the wisdom speech that measures all, transcending sound, name, and words, all lotus-like, without attachment. When the two faculties are guarded, the sun and moon rise simultaneously in the sky. One sees the awe-inspiring, indestructible manner. Therefore, it is spoken of in terms of reasoning and action. Although it is like that, it is condensed into two: one does not contemplate after four, but contemplates after one. That which sees through two aspects is in harmony with the two faculties. Among these, what is to be understood first is that all sentient beings, without exception, inherently abide in the essence of bodhi. Therefore, there is no need for analysis. It cannot be represented by words and letters, and even a Buddha finds it difficult to attain. The sons of the Victorious Ones do not speak at all; the very nature of not speaking is extensively explained. There is neither speaking nor listening. If analysis enters, it becomes the basis of conceptualization. If conceptualization ceases, it becomes the object of focus. If the object of focus ceases, it becomes the form of grasping. Because of grasping, one is not liberated. Therefore, just as one sees gold as gold, without perceiving self, other, action, or agent, without seeking conceptualization, analysis, or object of focus, merely speaking of that nature reveals that nature. No one is bound, there is no bondage, because there is nothing to be bound. Because there is no bondage, there is also no liberation. Without desiring liberation, one is free from bondage. Without conceptualization of any particular thing, because all particular appearances are understood, it is the intelligence without investigation. If there are others who understand the latter, in the realm of the things spoken of, the reasoning cause for individual analysis is equality, agreement, and disagreement. Just as the latter represents disagreement, in all dharmas that transcend all limits, because no limit is abandoned, there is no showing like, "This is this." It is the teaching to show one's own nature, but in order to liberate from the grasping of existence and non-existence, in short, as it is contemplated and thought, by transforming, it appears as the nature of all. Because it manifests everything, mind and dharma are not anything. Therefore, because it is neither is nor is not, everything is spontaneously accomplished. Because all limits are not cut off in any direction, because it is separate from all limits, it is not separate.
Chinese
非也。实义离于声音外，无有。名句不依赖于声音，于心底领会。三四身义所诠说，至上无上之密咒，于一切相作观察，于平等性中知一切。一切皆是平等性，超世间与世间之，各自见解不应说，非是遮破与取舍。总的来说无量之邪念，本来即非存在，各自之执念习气之，能取所取网所蔽，从非任何显现为任何。偏离菩提心之基，真非解脱束缚与，时敌摧毁欺诳无常与，远离圣道堕牢狱，痛苦不愈九处迷。因此未证悟平等性，五毒扰动转五部。于十善专注取，善与不善不平等，天与人之生处也，未悟平等轮回欲界。未悟平等之实义，四无量与四禅定，次第各自执我，于诸色皆执为我。此乃梵天次第生。未悟平等与无色，未识四名无有故，若于四生处安住，生于有顶地。于常断二者任何之执着，执为偏离实义之精髓。九地清净之智慧，不舍九地安住处。未悟二无于一切，视四谛实有之物，若作舍与不舍，此乃声闻地。于业与烦恼一切，不识平等之义，若执缘起因果有，此乃独觉之位。未悟平等之实义，分别世俗胜义二者，若法与补特伽罗无我，此乃菩萨地。无上乘之中，胜义中无有分别，世俗中于一切，执着净与不净二者。方便大乘者，清净与痛苦等，于世俗中亦无分别，唯是见解高低尔。方便之见行大者，胜于无上乘，胜义中七宝
English
It is not. The actual meaning is not separate from sound. Do not rely on names and words for sound. Understand it in the depths of your mind. The three or four bodies, the meaning to be expressed, the supreme and unsurpassed mantra, examine all characteristics, and know everything in the state of equality. Since everything is equality itself, the views of those who have transcended the world and those who are in the world should not be expressed separately. It is not to be refuted or accepted. In general, countless wrong thoughts are not originally existent. The grasping and clinging of individual clinging habits are obscured by the net of grasping and clinging, and from nothing, anything appears. Deviating from the basis of the essence of enlightenment, the truth is not liberation, bondage, the enemy of time destroys, deception, impermanence, separation from the noble path, falling into prison, suffering does not heal, and delusion in nine places. Therefore, not realizing equality, the five poisons disturb and revolve in the five lineages. Focusing on the ten virtues, since virtue and non-virtue are not equal, the birthplaces of gods and humans, not realizing equality, revolve in the desire realm. Not realizing the true meaning of equality, the four immeasurables and the four meditations, gradually grasping self separately, and grasping all forms as self. This is the gradual birth of Brahma. Not realizing equality and formlessness, not knowing that the four names are non-existent, if one dwells in the four birthplaces, one is born in the peak of existence. If one clings to either permanence or annihilation, one grasps it as deviating from the essence of the true meaning. The wisdom of purifying the nine grounds is to subdue the nine grounds without abandoning the dwelling place. Not realizing non-duality, in everything, seeing the four truths as real things, if one does abandoning and not abandoning, this is the Hearer's ground. In all actions and afflictions, not knowing the meaning of equality, if one grasps dependent origination, cause and effect as existent, this is the place of the Solitary Realizer. Not realizing the true meaning of equality, distinguishing between conventional and ultimate truth, if phenomena and individuals are without self, this is the Bodhisattva's ground. Within the unsurpassed vehicle, in ultimate truth there is no distinction, in conventional truth, in everything, grasping both purity and impurity. The great vehicle of means, purity and suffering, even in conventional truth there is no distinction, only the views are high and low. The great view and practice of means is superior to the unsurpassed vehicle, in ultimate truth, the seven treasures
Chinese
那拉！在世俗谛中是平等圆满。真正的殊胜圣者，无有分别地证悟胜义谛和世俗谛，如如不动于平等性，示现方便的大手印。方便和智慧完全清净，所谓一切清净，并非去除事物而清净，而是在显现结合中清净。因此，不要把世俗谛看作虚假的，因为不了解无二平等。胜义谛的清净仅仅是法性。四智功德是世俗谛的本尊，确定修习是事业的处所。因为没有见到任运成就的平等，一切法完全清净是智慧的，加持金刚界之化身，区分取舍是瑜伽士的处所。对于所有一切诸法，如鸟迹虚空般行事，执着和贪恋所有一切，如大风飘荡于空中。心中所有的分别执着，如大鱼游动于水中。瑜伽士应如是观修。如是观察事物，区分所缘之后，无谬误的意义之宗义是，所有高低乘，以及所有世间见，以大智慧善加观察，从无自性中显现一切，不离自性之界。平等的意义是什么样的？平等性不是任何自性，不是一切，没有这样的体性，没有平等和分别。所谓菩提心，从何处来，往何处去？仅仅是无分别的自明。佛和众生安住于心中，所有一切菩提心，因为极难观察，极其深奥，无所缘，非所缘，无所缘处。心性是怎样的？菩提就是心。心和菩提无有分别，是所有一切众生，以及三时所有一切法。如果从有中寻找，就是增益，会堕入八种增益的境地。如果从无中寻找，就是诽谤，会堕入十种诽谤的处所。如果从有无二者中寻找，就不会被经论所宣说。因此，愚笨的人们争论虚空是有还是无。智者对于虚空的自性，不执着为无，也不执着为有。心性是有无的一切体性，仅仅是言语能够表达，但对于意义的体性，很难指示说就是这个，说有和无有什么用呢？