Chinese
那个本性是金刚萨埵，是如何获得的？从何处产生？住在哪里？在何处显现？以什么方式产生？这样询问之后，秘密主回答了关于究竟意义的提问，说道：拉ങ്കའི་བདག་པོ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）啊！金刚萨埵的本性，因为没有在其他地方，从轮回和涅槃，黑暗和光明两种事物的界限中，自然而然地成为本性，并且自性普遍显现。因为住在无分别的根基中，所以在所有佛陀的心中，从一开始就住在自生智慧的意境中，并且住在所有众生的颠倒妄想心中作为法性。当想法自然成就并且达到终点时，就会显现。在佛陀圆满报身和化身的无量刹土中，以示现不同众生世界的形象来象征，并且作为加持的明灯而自显。本来如是（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的自性，自然成就，并且证悟了它，执着的思想变得清净，就像这二者一样产生。这样说道。第二部分有四个方面：金刚萨埵的自性，金刚萨埵的特征，劝诫了解那个本性，以及证悟和未证悟心的过失和功德。第一部分是从“又，拉ങ്കའི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”到“应当安立”之间所阐述的内容。又，拉ങ്കའི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的主人询问了最终答案的确定性。秘密主说道：拉ങ്കའི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的主人，不同刹土的明灯，以及化身等等所显现的本性金刚萨埵，因为无偏地、无阻碍地显现，所以是唯一的本性。一切众生本身就是那个本性，因此从不同的本性中解脱出来，仅仅是稍微超脱，就从根本上脱离了束缚的诸法法性，本来如是（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），没有被道路和努力所改变，没有被因缘所混淆。在菩提心的精华中，从一开始就圆满地住在果实的根源中，这种状态是可以证悟的，并且这种本性是无法指示的，因此被称为本来如是（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的金刚萨埵。那个本性就是一切众生。
English
That nature, which is Vajrasattva, how was it obtained? From what cause did it arise? Where does it reside? Where does it appear? In what manner did it arise? Having asked thus, the Lord of Secrets answered the question about the ultimate meaning, saying: O Lord of Lanka! The nature of Vajrasattva, because it is not in other places, from the realm of the two things, samsara and nirvana, darkness and light, it naturally arises as that very nature, and its own nature universally appears. Because it resides in an indivisible basis, in the hearts of all Buddhas, from the very beginning, it resides in the intention of self-arisen wisdom, and it resides as the dharma nature in the minds of all sentient beings who are wrongly conceptualizing. When the thought is spontaneously accomplished and reaches its end, it appears. In the infinite pure lands of the Buddhas' enjoyment body and emanation body, it manifests as images that represent the different worlds of sentient beings, and it self-appears as a lamp of blessings. The primordially suchness (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, literal meaning), the essence of self-nature, is spontaneously accomplished, and having realized it, the mindstream of attachment becomes purified, and it arises like these two. Thus he spoke. The second part has four aspects: the nature of Vajrasattva himself, the characteristics of Vajrasattva, the advice to know that very nature, and the faults and merits of realizing or not realizing the mind. The first part is indicated from "Again, Lanka" to "should be established." Again, the Lord of Lanka asked about the certainty of the final answer. The Lord of Secrets said: Lord of Lanka, the nature of Vajrasattva, which appears as the lamp of different realms, including emanations, etc., because it arises impartially and unceasingly, is the nature of oneness. All sentient beings themselves are that very nature, therefore, having been liberated from the nature of difference, merely transcending slightly, the dharma nature of all phenomena, which is primordially free from the bonds of extremes, is primordially suchness (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, literal meaning), unaltered by the path and the activity of effort, unadulterated by causes and conditions. In the essence of bodhichitta, from the very beginning, it fully resides in the root of the fruit, this state is something that can be realized, and this nature is something that cannot be pointed out, therefore it is called the primordially suchness (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, literal meaning) Vajrasattva. That very nature is all sentient beings.
Chinese
由于心的法性如实安住，不像没有见到那样，而是以任何方式修持，就能如实见到，达到证悟圆满的境界，远离了突发的执着和自身的本性，这被确定地称为清净传承的金刚萨埵。伟大的总集之父也是如此，同样，所有佛子本性的身，也凭借意念自在而本来如此，清净传承的佛陀不会中断，而是清晰显现。因此，金刚萨埵的定解是：从证悟与未证悟的显现中区分轮回与涅槃，由于一切法的本性没有差别，因此必须将密咒本来如是的状态安立于那唯一的实相中。第二部分有三个方面：不可安立，不可缘取，不可分割。第一部分，从“又《楞伽经》”到“应当寻觅”之间进行了阐述。又是《楞伽经》，楞伽的主人提问：秘密主，为了询问清净传承的金刚萨埵，您承诺的众生之心的法性，它的本性是什么？见到什么意义才能安立为见到或证悟了那个本性？这样提问后，秘密主回答说：楞伽的主人，如果能够发现一切众生之心的法性如其本来的样子，并且见到三界轮涅无别，由于没有其他意义，那就是见到了法界的实相。一切众生的如是本性就是伟大的法身，也就是无上的菩提。因为在那里连相和戏论的法尘都无法找到，所以即使用分别念去寻找也无法找到，因为它没有偏颇。为什么呢？因为远离偏袒，就像虚空的自性一样。因此，在远离一切实体的状态中，没有能取和所取，没有能成立和所成立，所以没有成佛者，也没有需要成佛的事物。而且，由于它没有出现在任何边际，所以从一开始就在果位上完全清净，甚至连它的名称都没有。因此，没有众生的自性，也不能用众生的名称来安立它。
English
Because the nature of mind abides as it is, unlike not having seen it, but through practicing in any way, one can see it as it is, reaching the state of complete realization, free from sudden clinging and one's own nature, this is definitely called Vajrasattva of pure lineage. The great father of the totality is also like that, similarly, all the Buddha bodies of the nature of the sons are also naturally as they are by the power of thought, and the Buddha of pure lineage does not cease, but appears clearly. Therefore, the ascertainment of Vajrasattva is: from the appearance of realization and non-realization, distinguishing samsara and nirvana, because there is no difference in the nature of all dharmas, therefore, the mantra's original state as it is must be established in that one and only reality. The second part has three aspects: un-establishable, un-objectifiable, and indivisible. The first part, from "Again, the Lankavatara" to "should be sought" is explained. Again, the owner of Lanka asked: Secret Lord, for the sake of asking about the Vajrasattva of pure lineage, what is the nature of the mind of all beings that you promised? What meaning, when seen, can be established as seeing or realizing that nature? After asking this, the Secret Lord replied: Owner of Lanka, if one can discover the nature of the mind of all sentient beings as it is, and see the three realms of samsara and nirvana as inseparable, because there is no other meaning, then one has seen the reality of the Dharma realm. The very nature of all sentient beings is the great Dharmakaya, which is the unsurpassed Bodhi. Because even the slightest dust of characteristics and elaboration cannot be found there, it cannot be found even if one searches with discriminating mind, because it is without bias. Why? Because it is free from partiality, just like the nature of space. Therefore, in the state of being free from all entities, there is no object and subject, no provable and prover, so there is no Buddha, and there is nothing to be Buddha. Moreover, since it has not appeared in any extreme, it is completely pure in the fruit from the beginning, and even its name does not exist. Therefore, there is no nature of sentient beings, and it cannot be established by the name of sentient beings.
Chinese
我无有，那是离基性。同样，诸事物的有法之自性也无有，以名称安立为有法也无有，因为所安立之基础未成立，无论胜者如何寻觅也无法找到。为了宣说其理证，为何如此呢？因为能行者和有法不能各自显现，轮回和涅槃的一切法都是心的自性，是智慧光明之体性，无别菩提之相。大菩提是自证之虚空的体性。自证之虚空的体性是，如《智慧秘密》中所说：“实执著之自证，不见任运自成之自证之义。”因此，自证任运大成是具一切相，因此远离一切方分之相，什么也不是。因此，果大菩提不能从他处寻得，应从自身心的法性菩提心中，以不寻之大寻而寻之。第二，心即是，从“心即是”至“无有之故”之间所阐释的。那么，果以何种方式存在于自证中呢？如果寻觅心，从自性和词之理证二者来说，此处因为自性完全清净之故，无有心之外的其他法，心性自证任运而成就，因此心是果之相。在三者事物中，显现却未成立，因此内中也无有，外境也无有，二者皆不可得。那么，究竟无法找到何种体性呢？心是诸佛也于三时中未见，过去未见，现在不见，未来也不会见。其详细情况是，如何未见呢？因为心无有形色，所以未见为二十五种颜色。未见为十种形状。因为轮回和涅槃无别，所以未见为黑暗，未见为光明。因为无有异名，所以未见为男女，未见为雌雄同体。因为无有异性，所以未见为三界一切之自体或自性。因为不是那些之外的其他，而是诸法之体性的基础，因此远离一切方分。
English
I am without, that is the state of being devoid of a basis. Similarly, the nature of things as subjects of attributes is also nonexistent, and the imputation of names to subjects of attributes is also nonexistent because the basis of imputation is not established, and no matter how the Victorious Ones search, they cannot find it. To state the reason for this, why is it so? It is because the goer and the subject of attributes are not separately clear. All phenomena of samsara and nirvana are the nature of mind, the essence of the clear light of wisdom, the characteristic of inseparable enlightenment. That great enlightenment is the characteristic of the sky of self-awareness. The characteristic of that sky of self-awareness is, as it says in the Secret of Wisdom: "The self-awareness of grasping at objects, does not see the meaning of spontaneously accomplished self-awareness." Therefore, spontaneously accomplished great self-awareness is all-encompassing, and therefore it is devoid of all aspects of direction, and is nothing at all. Therefore, the result, great enlightenment, cannot be found elsewhere, and should be sought from the Dharma nature of one's own mind, the mind of enlightenment, with the great search of not searching. Secondly, that mind, from "that mind" to "because it is nonexistent" is what is explained. So, how does the result abide in self-awareness? If one searches for the mind, from the two reasons of nature and word, here, because it is completely pure by nature, there is no other Dharma apart from the mind, and the mind itself is spontaneously accomplished as self-awareness, therefore the mind is the characteristic of the result. In all three things, it appears but is not established, therefore it is not inside, it is not outside, and it is not perceived in either. So, what essence is never found at all? That mind is not seen by the Buddhas in the three times, it was not seen before, it is not seen now, and it will not be seen in the future. The detailed explanation of this is, how is it not seen? Because the mind has no form, it is not seen as the twenty-five colors. It is not seen as the ten shapes. Because samsara and nirvana are inseparable, it is not seen as darkness, it is not seen as light. Because there is no different name, it is not seen as male or female, it is not seen as hermaphrodite. Because there is no different nature, it is not seen as the self or nature of all three realms. Because it is not other than those, but is the basis of the essence of all Dharmas, therefore it is devoid of all aspects of direction.
Chinese
在所说的地界中，因为任何时候都没有见到，所以本质上也是没有显现过的。所有将要讲解的，都是随顺的。如果确定了体性，会有什么过失呢？如果确定为一种体性，那么多种体性就会被阻断，并且会成为不依赖于其他而使用的过失，所以完全是错误的。这些无论是实物还是相似的法，都好，没有见到传承寂静下来的天的心。没有见到愚痴深重且贪恋享受的龙的心。同样地，没有见到嫉妒心强且伤害他人的夜叉的心，贪欲大的乾闼婆的心，诋毁眷属且喜欢争论的阿修罗，执着强烈的迦楼罗，嗔恨心大的紧那罗，恶毒心大的大腹行，没有满足的人，三种毒粗重且贪欲大的人非人，昏昧的旁生，痛苦的饿鬼，以及难以忍受的痛苦的地狱等等，这些都将要讲解。没有见到众生各种不同种类的传承的体性之心。因此，安住在远离执取自性或者总相的分别，以及能取或者别相的分别的一切之中。这是通过理性的确信来成就的意义的显示。为什么呢？因为众生之心的如实自性，是不依赖于因缘的，所以是金刚萨埵的自生智慧。而那智慧本身，因为没有舍弃一切相而无偏颇地显现，所以是虚空的自性，因为没有一和多的自性。第三部分有三点：立宗、其理、无别的量和宗义。第一部分有两点：略说、广说。第一部分是从“又楞伽”到“无作”之间所说的。又楞伽的主人提问：奇哉，秘密主！众生的心为什么是远离因缘的金刚萨埵的自生智慧？秘密主回答说：楞伽的主人！众生各种名称的心的真如，以及金刚萨埵的真如