English
In that great conduct, truly knowing there is no bondage or liberation. It means that for the nature that has never been attached to bondage, that great total liberation, even the thought of desiring bondage and liberation is separated, truly knowing there is no duality of existence and non-existence. However, those who are blind, because their minds are not open, with the asceticism they each guard, with the distinctions of root and branch, bind and confine their body, speech, and mind, and abide, this is deviating from the great yoga, not seeing the meaning of no bondage and liberation. Originally, it is only uncreated. It means that originally it is the nature that has never been confused, in the realm of reality, where awareness abides, self-arisingly appearing, without the thought of contemplation, only that nature itself is clear, therefore, mantra has no place for error and obscuration here, even the name does not exist. Error and obscuration themselves also appear as faults and virtues in that very nature. After contemplating thus, the heroes of inferior bodies such as the King of Lanka, were liberated from their respective bonds, and cut off the doubts of hope and effort. This is the Blessed One's teaching, and the retinue gained definite understanding. This is the meaning of Madhyamaka Yoga, which is the realm above the ten bhumis. The chapter of "Showing the Blindness of All Dharmas" is the title of the chapter. The explanation of the fifty-fourth chapter is completed. Then, the King of Lanka, Bodhisattva Mahasattva, etc., the compiler with the last key, from the meaning of the three roots, asked two questions about the great root of the intermediate meaning, namely the essence and the means of knowing. The Lord of Secrets said: O King of Lanka, these excellent questions you have asked are very good. This is the Blessed One giving two praises for the two questions asked. What is called the root of all dharmas refers to the root of the mind of enlightenment. This is showing the essence. It should be fully understood in this way, this indicates the means of knowing the mind, that is, the nature of the minds of Buddhas and sentient beings, and the mind, although the terms are different, the essence is not different. This is also the root of realization and non-realization, appearing as the light of Buddha and the darkness of sentient beings. The remaining words are to show the source of the detailed explanation of that meaning. O King of Lanka, just like the Blessed One, the Supreme Lord of Secrets, etc.
Chinese
召唤聚集者，显现的方式是这样的：导师，秘密身，秘密咒语之王，安住在处所母性的虚空中。处所和时间是刹那间说法的时候。他的眷属，殊胜的士夫，如宣说金刚迅猛等众多。为了使未获得秘密咒语的定解者获得定解。如是宣说断除疑惑等。彼时我等亦聚集于彼眷属中。向薄伽梵如是祈请。如是等等，秘密主金刚手自身成为秘密身的眷属。向导师陈述祈请。通常有五种提问，此处是为了他人的利益而提问疑惑和不了解之处。那么，此时仅仅是秘密身才会有提问的场合吗？因为这个话题是轮回和涅槃二者的根本，由具足方便和不具足方便所致。召唤导师，提问未证悟的十一个大根本问题。以方便之门，在生起智慧的刹那祈请，此时再三恳请，即言语祈请。以三摩地祈请。以手势祈请。以方便祈请，最后两种是手势祈请。薄伽梵如是说道。大菩萨等等。导师回答的方式也是。以加持回答，以密意手势回答，以言语回答，以方便和手势共同回答。此处，对问答的疑惑进行总体的阐述。对于讲说和解释的问答也同样适用。此处，最后回答说，召唤后，因不了解大根本的意义而被遮蔽，所以没有看见。因无法作为行境，所以没有观察到。次第渐进，因过于深奥，所以没有获得真实的意义。因难以用分别念衡量，所以没有确定了解。因菩提心髓极其迅速，所以无法通过努力到达。那个意义没有边际，因过于广阔，所以无法用分别念涵盖。这迷失在世间轮回黑暗的领域中。如果想要了悟，寻找意义，那就在三座城市中寻找。本体是什么呢？六支，四续，和根本
English
Summoning the gatherer, the way of appearance is like this: The teacher, the secret body, the king of secret mantras, dwells in the space of the place-mother. When the place and time are the moment of teaching the Dharma. His retinue, the supreme individuals, such as the proclaimed Vajra Swift and many others. In order to make those who have not attained the definitive understanding of secret mantras attain it. Thus, explaining the cutting of doubts and so on. At that time, I and others also gathered in that retinue. To the Bhagavan, I made such a request. Thus, and so on, the secret lord Vajrapani himself became the retinue of the secret body. Making requests to the teacher. Generally, there are five types of questions, here, the need is to ask about doubts and what is not understood for the benefit of others. So, is it only the secret body that has the occasion to ask questions at this time? Because this topic is the root of both samsara and nirvana, caused by having or not having skillful means. Summoning the teacher, asking eleven great fundamental questions that have not been realized. Through the door of skillful means, requesting at the moment of generating wisdom, at this time, earnestly requesting again and again, that is, requesting in words. Requesting with samadhi. Requesting with gestures. Requesting with skillful means, the last two are requesting with gestures. The Bhagavan said thus. Great Bodhisattva and so on. The way the teacher answers is also. Answering with blessings, answering with implied gestures, answering with words, answering with skillful means and gestures together. Here, a general explanation of the doubts of questions and answers. The same applies to the questions and answers of speaking and explaining. Here, the final answer is that, after summoning, because of not understanding the meaning of the great root, it is obscured, so it is not seen. Because it cannot be made an object of action, it is not observed. Gradually, because it is too profound, the true meaning is not obtained. Because it is difficult to measure with conceptual thought, it is not definitely understood. Because the essence of bodhichitta is extremely swift, it cannot be reached through effort. That meaning is without end, because it is too vast, it cannot be encompassed by conceptual thought. This is lost in the dark realm of worldly samsara. If you want to realize and seek meaning, then seek it in the three cities. What is the essence? Six branches, four continuums, and the root.
Chinese
三。它的自性应被视为法性，即真如。如果迷失，就会迷失在黑暗的界域中。大菩萨，因此为了消除这黑暗，应精通此（黑暗）的自性。这样呼唤之后，为了以回答的意义方式净化根本无明，劝诫说要证悟此（黑暗）的体性。为了展示证悟的方法，如是宣说了“自性”等。这也是为了遮止在其他地方寻求意义的执着，应知与黑暗界域者为一体。虽然有相反的差别，但宣说了自性与黑暗界域和菩提心无别。为了知晓那（自性），详细地提问如下：我这样禀告道：世尊，这黑暗从何处生起？这黑暗的自性是什么？这黑暗的体性是什么？这黑暗的相是什么？等等十五个问题，是从总和差别中提出的。尤其是在黑暗的六支、四句和三根本的体性中，从四句的每一个知晓都具备的四种差别中，简略地提问。那黑暗是与无明相同的意识，这些在阿赖耶识中完备地具备，将被阐述。在问题的回答中，从总和差别来说，为了展示总的方面的最后回答，以及为了展示应知为一体的意义，世尊这样说道：大菩萨，被黑暗和光明所摄的法。这样呼唤之后，导师宣说道：黑暗和光明，圆满的心髓，菩提心，与因缘分离而为一，黑暗的根本，无明的心的也聚集在那里。为了展示第六个回答，如此导师的经是这样的：佛陀菩提之生处，生树心髓即彼性。这些（经句）是为了以二者无别之体性，展示知晓未见之义的方法的途径，即为了阐释圆满正等觉佛陀的菩提法身功德的生处，是生起基础和根本，以及阿赖耶识菩提心，与无明一起的体性即是那（菩提心）。例如，如同莲花的根扎在泥中一样，大菩提心的根也在轮回中。
English
Three. Its essence should be regarded as the Dharma-nature, which is Suchness. If lost, it will be lost in the realm of darkness. Great Bodhisattva, therefore, in order to dispel this darkness, one should be skilled in the nature of this (darkness). Having called out in this way, in order to purify the root ignorance by way of the meaning of the answer, it is advised to realize the characteristics of this (darkness). In order to show the method of realization, "essence" and so on were spoken. This is also to negate the attachment of seeking meaning elsewhere, one should know to be one with those of the realm of darkness. Although there are opposite differences, it is said that the essence is inseparable from the realm of darkness and Bodhicitta. In order to know that (essence), the questions are asked in detail as follows: I prostrated and said: Blessed One, from where does this darkness arise? What is the nature of this darkness? What is the essence of this darkness? What is the characteristic of this darkness? And so on, the fifteen questions are asked from the general and the specific. Especially in the essence of the six branches of darkness, the four statements, and the three roots, the four distinctions possessed by each knowledge of the four statements are briefly asked. That darkness is the consciousness equivalent to ignorance, and these are fully possessed in the Alaya-consciousness and will be explained. In the answers to the questions, from the general and the specific, in order to show the final answer in general, and in order to show the meaning of knowing to be one, the Blessed One said: Great Bodhisattva, the Dharma encompassed by darkness and light. Having called out in this way, the Teacher proclaimed: Darkness and light, the complete heart essence, Bodhicitta, is one without cause and condition, and the root of darkness, the mind of ignorance, is also gathered there. In order to show the sixth answer, the Sutra of the Teacher is as follows: The source of the Buddha's enlightenment, the essence of the tree of life is that itself. These (verses) are to show the way to explain the method of knowing the unseen meaning in the nature of non-duality, that is, to explain that the source of the qualities of the Dharmakaya of the perfectly complete Buddha is the basis and root of arising, and the essence of Alaya-consciousness Bodhicitta, together with ignorance, is that (Bodhicitta) itself. For example, just as the root of a lotus flower is stuck in the mud, the root of the great Bodhicitta is also in Samsara.
Chinese
存在。因此，阿赖耶识的错乱也从俱生无明二者产生。根本即是一切颠倒和无明的生起之基，这种自性不存在的根本是心性。诸法是二元事物的总根源，因此黑暗诸法三界即是无明黑暗的三界，这些都聚集于根本。为了开示第二个问题的答案：此法甚深，难以见到，也无法证悟。意思是说，黑暗的自性，自证的菩提心法甚深，难以见到，极其深不可测，因此难以证悟其自性。又，无法以这种方式证悟其自性。第八个和第十一个问题的答案是什么呢？安住于究竟者也未曾见到。意思是说，十地究竟的菩萨也具有没有一切烦恼的俱生无明。由于没有见到大根本，因此遮蔽了十地以下。安住于地的阶段，从生起心开始，各自有大小粗细的遮蔽。那为什么呢？不存在的空性法性，完全不观察存在的实物。意思是说，对于行境中不存在的法性，境与有境的事物是无基的，因此是无二的。能见与不见，言语道断，无分别，无生。意思是说，在这样的状态中，智慧法界如灯般明亮，但因为没有持续生起的名言，所以对于自明，连它的名言也言语道断，无法言说。地的执着边际无法证悟，无分别，无生。为了开示第七个问题的答案：以光明无有时间边际，无余遍布，即使全部寻找。意思是说，菩提心是本来无处不在的光明，远离遮蔽的意义，没有初始和终结，在没有时间边际中，即使全部遍布寻找，也无法找到这个确定的自性。智者无有时间边际。意思是说，精通清净之声的智者，通过习惯，以智慧极其谨慎地观察时间边际的初始和终结，无论如何观察，也无法证悟菩提心的任何特征，没有见到等等。因此，境