Chinese
事物不可衡量，意义不可探求，无有比喻无法指示，因为是任何事物，所以于任何处皆不定，因为脱离言辞之路。菩提心与一切形态皆无偏颇，无有可比，所以没有象征。自明空性与无明空性，秘密未包含于虚空之中，所以无法象征。没有边际，没有对其的确定把握。共同的现量、比量、四句否定、缘起等等，以及为了自己和他人的利益，原因隐蔽和自性隐蔽的推断都无法理解。因此，如同您不了解一样，普贤王如来和安住于十地的佛和菩萨也尚未获得无有行境的果实，未见其意义，未达到如实之境。那是因为什么呢？密咒的自性即是那本身。等等，本来如是之境，如所说的那样，是自然未舍弃言语的脱离之境，佛和圣者也同样被蒙蔽。因为自性中没有自性，所以对于没有追求意义的境地，十地菩萨被俱生之无明所遮蔽，如同指尖无法触及自身一样，仍然未脱离作为对境，因此未证悟，未获得。一切清净续部的如来，皆于本来心要菩提，菩提心要本身的觉识也不动摇的意境中，为了将之引向涅槃的终点，为何仍然未圆满呢？如是说。那些殊胜之人欢喜踊跃，叹息着如此思忖：如何先前逝去的。等等，五种劣等眷属生起喜悦，我们之前发心的佛和菩萨尚且勤勉，我们未证悟又有什么可说的呢？又因为断除一切佛之疑惑者即是金刚萨埵，所以商议决定请教。之后，那些殊胜之人。等等，询问究竟秘密，如字面所示。世尊
English
Things cannot be measured, meanings cannot be sought, there are no metaphors to indicate, because it is anything, so it is not definite in any place, because it is free from the path of words. Bodhicitta and all forms are impartial and incomparable, so there is no symbol. Self-awareness emptiness and ignorance emptiness, secrets are not contained in the space of the sky, so it cannot be symbolized. There is no limit, there is no definite grasp of it. Common direct perception, inference, fourfold negation, dependent origination, etc., and for the benefit of oneself and others, inferences of hidden causes and hidden nature cannot be understood. Therefore, just as you do not understand, Samantabhadra and the Buddhas and Bodhisattvas who abide on the ten bhumis have not yet attained the fruit of having no object of experience, have not seen its meaning, and have not reached the state of suchness. Why is that? The nature of mantra is that itself. Etc., the original suchness, as it is said, is the state of detachment that naturally does not abandon language, and the Buddhas and saints are also obscured. Because there is no self-nature in self-nature, so for the state of not seeking meaning, the Bodhisattvas of the ten bhumis are obscured by co-emergent ignorance, just as the fingertip cannot touch itself, they are still not free from being an object, so they have not realized, have not attained. All the Tathagatas of pure tantras, all in the original heart essence Bodhi, even the awareness of Bodhicitta itself is unwavering in the intention, in order to lead it to the end of Nirvana, why is it still not complete? So it is said. Those noble beings rejoiced and were delighted, sighing and thinking like this: How did those who passed away before. Etc., the five kinds of inferior retinues gave rise to joy, the Buddhas and Bodhisattvas who aroused their minds before us are still diligent, what need is there to say that we have not realized? Also, because Vajrasattva is the one who cuts off all the doubts of the Buddhas, they discussed and decided to ask. After that, those noble beings. Etc., asked about the ultimate secret, as the words say. Bhagavan
Chinese
已逝者，真如是者所宣说：善哉，善男子们！如是等等作祈请后，赐予应允，并已近似地揭示了意义，那是不可言说且非境界之至高无谬之义，是摆脱五十种名言的。何为五十种？即是远离一切思辨等等，因为本来成就，故无境与有境。答言：以各别思择之智慧，于我无思与所思。此乃其义。本体未成立，然显现为何，故无有无，因此于中观无名言。如石中炼金云：无有依赖有者，亦无无，无之无亦无。诸边皆无故，中亦无，亦不住于中。如是说。本来事物之实相之法，如其所是者，是故摆脱了增益、诽谤、常断；取舍皆泯，于大乐平等之界中，无好坏之执着；因果本自菩提心，故摆脱了所生与能生；本自清净，痛苦是法性之受用；烦恼是大乐；颠倒是通往菩提之路；于本始智慧之本体上，无须净治遮障；三千世界如是安立于佛地，故无须作为果，于无为中事业与成就皆已圆满；因已如是寻得，故无须立即获得；因已寻得成就，故无须追求意义；因无须寻觅意义，故无须立即作为。不由他生，无有对治，无有作者，无所作为等等，因于自他觉性之外，别无所成之事物；远离对治之不和合；已成就者无与伦比且不可毁灭；作者已成就；无有成就者；无所作为之事不可寻得；因无有因缘；不以虚构之词语能表达，且本体非如此；无我之本体不确定；因境与心二者皆无，故无法与人皆无；无作，安住于本初之大圆满中；远离疾病。
English
The departed, the Suchness itself, declared: "Well done, noble men!" After making requests such as these, permission was granted, and the meaning was closely revealed, which is the supreme, unerring meaning that is inexpressible and beyond the realm of objects, liberated from fifty terms. What are the fifty? They are freedom from all speculation, etc., because they are primordially accomplished, hence there is no object and subject. The answer is: "With the wisdom of individual discernment, I have no thought and no object of thought." This is its meaning. Since the essence is not established, but appears as what, therefore there is neither existence nor non-existence, hence there are no terms in the Middle Way. As it is said in "Gold Refining from Stone": "There is no dependence on existence, nor is there non-existence, the non-existence of non-existence is also non-existent. Since all extremes are non-existent, the middle is also non-existent, and it does not abide in the middle either." Thus it is said. The Dharma of the actual state of affairs of primordial things, as it is, is therefore free from exaggeration, defamation, permanence, and annihilation; taking and leaving are exhausted, and in the expanse of great bliss and equality, there is no perception of good or bad; cause and effect are primordially the heart of enlightenment, therefore free from what is produced and what produces; primordially pure, suffering is the enjoyment of Dharma-nature; affliction is great bliss; reversal is the path to enlightenment; on the essence of primordial wisdom, there is nothing to be purified of obscurations; the threefold thousand worlds are primordially arranged on the Buddha-ground, therefore there is no need for action as a result, and activity and accomplishment are completely fulfilled in non-action; since it has been sought in this way, there is no need to obtain it immediately; since accomplishment has been sought, there is no need to seek meaning; since there is no need to seek meaning, there is no need for immediate action. It does not arise from elsewhere, there is no antidote, there is no agent, it is unmade, etc., because there is nothing to be accomplished apart from one's own and others' awareness; it is free from the incompatibility of antidotes; what is accomplished is unparalleled and indestructible; the agent is accomplished; there is no accomplisher; what is unmade cannot be found by searching; because there are no causes and conditions; it cannot be expressed by fabricated words, and the essence is not like this; the essence of selflessness is uncertain; since both object and mind are non-dual, both Dharma and person are non-existent; unmade, abiding in the great perfection of primordial goodness; free from disease.
Chinese
并且，因为如是之故，未曾错乱，安住于本初清净大之中，以及无有间断，以及非为突发之故，彼是自性无有错谬，以及于他处不可得，不欺骗之故，确切之自性不可改变且不欺骗，故已舍弃虚假之故，无有错谬，无有邪谬，如其自性不谬而生之故，如是未造作，未错乱，未曾从本母中动摇之故，无有止息，无有遮蔽之故，光明，以及于任何事物皆不可阻挡之故，未生，非由因缘所造，无有自性，非为暂时而生之故，不灭，远离昼夜，无有对治，本初广大周遍之故，不失坏，三时无有变异，故为精华之自性之故，不显现，于任何边际皆未生，故为自性空性之故，于何处不显现，事物未生，未曾舍弃分离之故，不去，已周遍，以及无有处所，以及非为同一相续之故，从本初即是佛，胜过任何有情，非为突发，于三时中未曾间断之故，周遍一切，是为一切，以及被其滋润，以及无有从其之外越过之故，无名，未曾舍弃形状颜色，故无有相之分，无有形，一切相之故，于任何处皆无有形象显现之故，未曾舍弃分离多少相，故已从数量中解脱之故，无有言说，所缘，能缘之故，不可取，无有自性之故，无有相似之故，不可得比喻者之故，无量，无有边际之故，如所说般难以以分别念触及，以及已从分别念所触及之境中解脱，以及不可测度深浅之故，不可思议于意之故，不可被以分别念执持之分别念所了知，以及一切轮回，寂灭，已成为圆满之基之故，从一切时至一切时，从初始至终结，相续未曾动摇衰损之故，无有自性而光明之自性，无有因缘，无有作者，未曾错乱造作，本初大自在唯一
English
And, because it is as it is, uncorrupted, abiding in the great original purity, and without interruption, and because it is not accidental, it is the unerroneous nature itself, and because it is not found elsewhere and is not deceptive, the certain nature is immutable and not deceptive, therefore it has abandoned falsehood, without error, without delusion, because it arises as its nature without error, as it is uncreated, uncorrupted, and has not moved from the original mother, without cessation, without obscuration, luminous, and because it cannot be obstructed in any way, unborn, not made from causes and conditions, without essence, because it does not arise temporarily, imperishable, separated from day and night, without an opponent, because it is primordially vast and all-pervading, indestructible, without change in the three times, therefore it is the nature of essence, invisible, not arising at any extreme, therefore it is emptiness of nature, where it is invisible, things have not arisen, because it has not abandoned separation, not going, already pervaded, and without a place, and because it is not the same continuum, from the beginning it is Buddha, surpassing any sentient being, not accidental, because it has not been interrupted in the three times, pervading all, being everything, and being moistened by it, and because there is no passing beyond it, nameless, not abandoning shape and color, therefore there is no aspect of form, formless, because of all characteristics, because there is no appearance of form anywhere, not abandoning separation from as many characteristics as there are, therefore liberated from number, without words, object, and subject, ungraspable, because there is no self-nature, without similarity, because the one who brings the example near is not perceived, immeasurable, because it is limitless, as it is said to be difficult to touch with the mind, and liberated from what is to be touched by conceptual thought, and because the depth and end cannot be measured, inconceivable to the mind, not understood by the mind that grasps in a conceptual direction, and all samsara, nirvana, having become the basis of completeness, from all times to all times, from beginning to end, the continuum has not wavered or deteriorated, without essence, but the nature of clarity, without cause and condition, without a maker, uncorrupted and uncreated, primordially great, powerful, and one.
Chinese
这是关于产生的疑惑的明确把握。如是说。高尚的人们认为一切法都没有取舍，等等。像这样讲述秘密的特征，了悟轮回与涅槃没有舍弃和获取，对本体的无二性感到非常惊讶，因为与之前的胜者教诲不符，所以对意义产生怀疑，心想如文字之声一样消除疑惑。然后，金刚萨埵，即彼性，等等，为了消除那些人的疑惑而宣说，如文字之声一样。眷属通过观察而了悟的是：见到自性空性，见到根本生于心，等等。对于三边都不成立的本体，以及自证本身就是如此，并且它在过去、现在和未来都没有抓住、不抓住、抓住的实物，从无始以来没有被玷污，完整不杂，圆满，没有了悟一切的基础、生处、三坛城的究竟本体而了悟，没有见到而见到，没有体验而体验，即八识聚和造作以及显现完整，自证自明，变得不动摇，因为没有行境，所以没有禅定的起立和安住，给予最后的呼吸，圆满总持究竟，因此到达了如实之密咒，获得了不改变的把握。获得变得稳固。那时，一半进入了无有缺陷的虚空，如文字之声一样。道路之中，是近道；方法之中，是殊胜的。以前没有听过，是福分浅薄。这是说仅仅通过了悟就不需要寻找，不需要寻找本身就能获得。最初没有听过，心想没有剩余。唉玛，奇妙稀有的法，如此长久的意义存在。这些伟大的意义，是极度奇妙殊胜的，最终安住在安乐之中的伟大意义。就像不需要分别寻找方法和本体一样，进入如此之多的道路，对如此之多的胜者断除疑惑和寻找，心想是错误的。在勤奋的方法上，身语意三门精疲力尽，即使努力也看不到意义，因为随着文字而生起思念，所以成就的意义变得微小了，心想如此。殊胜的善知识