Chinese
处于地的菩萨和十地的菩萨们，虽然从过去无数劫以来修习，但仍然没有证得那本身就是密咒自性的果位。他们没有用智慧去证悟它的意义。因此，他们没有达到如实，也没有圆满成佛。那是什么原因呢？密咒的自性，那本身就是有边无边、离相不离相，一切三界坛城无别的如是清净，那是不舍弃世俗谛而解脱的缘故，如所说，佛和菩萨只是名称上的假立，本体上没有自性可寻，因此在意义上是无法追求和寻找的。然而，处于因位的十地圣者们，由于如来藏的密咒自性，那至极秘密被俱生之暗所遮蔽，就像手指尖无法触及自身一样，不知道自己拥有它，因此困难地向外寻求，以分别取舍法性的心，用思辨的见解障蔽，因此仍然没有证悟和获得。安住于普光中的清净佛陀们，以所知的形式是原始的心髓菩提，以能知的形式也是菩提心髓本身，不住于以意识分别的状态中，安住于不动的意境中，因为必须将觉性引导至远离行境的涅槃之尽头，所以仍然安住于不圆满成佛的状态中，你们为何要阻碍呢？如是宣说。第三部分，从“圣者”到“想”，说明了这一点。如是说后，眷属五种姓的圣者们欢喜踊跃，心生安乐，舒了一口气，听到并非只有我们没有证悟，心中这样想：如同在我们之前发心逝去的佛陀薄伽梵和伟大的菩萨们，也仍然没有现证密咒的自性，安住于精进中，更何况是我们这些刚刚进入道途的人呢？
English
The Bodhisattvas abiding on the Bhumi and the tenth Bhumi, although they have practiced from countless eons in the past, still have not attained the fruit of that very nature of the secret mantra itself. They have not realized its meaning with wisdom. Therefore, they have not reached suchness and have not become fully enlightened. What is the reason for this? The very nature of the secret mantra, that itself is with or without end, with or without characteristics, all three mandalas are inseparable, and that which is completely pure as it is, is said to be liberated without abandoning conventional truth, like Buddhas and Bodhisattvas are merely nominal designations, and no self-nature is found in the essence, and therefore, it cannot be pursued or sought in meaning. However, the noble beings abiding on the ten Bhumis of the cause, due to the Tathagatagarbha, the very nature of the secret mantra, that supreme secret is obscured by the darkness born together, like the tip of a finger cannot touch itself, they do not know that they possess it, so they seek it elsewhere with difficulty, and with a mind that deliberately establishes and makes an object of the nature of reality, they are not separated from the obscuration of speculative views, therefore they still have not realized and attained it. The pure Buddhas residing in the All-Illuminating, the way of knowing is the primordial essence of Bodhi, and the way of knowing is also the Bodhi essence itself, without abiding in the state of not conceptually thinking with consciousness, abiding in the unwavering state of mind, because it is necessary to lead awareness to the end of Nirvana, away from the realm of experience, so they still abide in the state of not fully attaining enlightenment, why do you hinder? Thus it was spoken. The third part, from "Noble being" to "think," shows this. Having said that, the retinue of noble beings of the five families rejoiced and were delighted, and felt happy, and breathed a sigh of relief, and having heard that it was not only us who had not realized it, they thought to themselves: Just as the Buddhas, the Bhagavat, and the great Bodhisattvas who generated the mind and passed away before us, have not yet realized the very nature of the secret mantra and abide in diligence, what need is there to mention that we and others who have just entered the path do not realize it?
Chinese
因此，我们确信，导师金刚萨埵本身能断除一切佛陀的疑惑，是唯一的殊胜善知识，能使我们的智慧成熟，通过讨论达成决议，从而获得永恒不变的境界。第四部分，从“此后”到“祈请”之间讲述了，此后，殊胜之人向薄伽梵如是祈请道：薄伽梵，殊胜的秘密真言本身，从教义功德的角度来说，是超越一切言语的，表明无法言说，难以表达。即使说难以衡量，但从导师的功德角度来说，薄伽梵本身是调伏对象，是智慧广大的终极修行者所依止的境界，能断除一切疑惑。诸佛也认为您是殊胜的至尊，因此，请您为了使我们的智慧必定成熟，为了使我们能领悟到殊胜的秘密真言，为了使我们能从自性中解脱出来，达到如实之境，为了能很好地阐释诸佛的殊胜意境——平等性，请您慈悲开示。这是祈请的内容。第五部分，从“薄伽梵”到“开示”之间讲述了，此后，薄伽梵如是开示道：殊胜之人，善哉！确实如此！在应允了他们的请求之后，接下来阐释了其含义，即：不可言说，非境界的至高无上、毫无谬误的殊胜秘密真言本身，是超越五十个名相的。哪五十个呢？因为本来成就，所以没有能境和所境，因此，声闻、独觉、积聚、结合、见道、修道、终极道等，都远离了各自的分别和思辨。如口诀所说：以分别智，于自性中，无分别与能分别。这就是它的含义。自性未成立，却显现一切，因此，既非有也非无，中观中没有名相，所以没有边和中。如金炼石中所说：观待于有，则无亦不存在，无之无亦不存在。诸边皆无，故亦不住于无中。如此等等。本初事物实相之法，如实是解脱常断二边的，因此没有增损。
English
Therefore, we are certain that the teacher Vajrasattva himself can dispel all the doubts of all Buddhas, is the only supreme virtuous friend, can mature our wisdom, and through discussion, reach a resolution, thereby attaining an eternal and unchanging state. The fourth part, from "Then" to "Prayer," explains that thereafter, the noble beings prayed to the Bhagavan as follows: Bhagavan, the supreme secret mantra itself, from the perspective of the merits of the teachings, transcends all expression, indicating that it cannot be spoken or expressed. Even if it is said to be difficult to measure, from the perspective of the teacher's merits, the Bhagavan himself is the object of taming, the realm relied upon by the ultimate practitioners of great wisdom, and can dispel all doubts. The Buddhas also consider you to be the supreme venerable one, therefore, in order to ensure that our wisdom will surely mature, in order to enable us to comprehend the supreme secret mantra, in order to enable us to be liberated from our own nature and attain the state of reality, in order to be able to well explain the supreme intention of all Buddhas—equality, please kindly reveal it. This is the content of the prayer. The fifth part, from "Bhagavan" to "Instructed," explains that thereafter, the Bhagavan instructed as follows: Noble beings, well done! Indeed! After granting their request, the meaning is then explained, that is: the ineffable, non-objective, supreme and unerring supreme secret mantra itself transcends fifty terms. Which fifty? Because it is originally accomplished, there is no object and subject, therefore, the Hearers, Solitary Realizers, accumulation, union, seeing path, cultivation path, ultimate path, etc., are all free from their respective distinctions and speculations. As the oral instruction says: With discriminating wisdom, in the nature, there is no discrimination and no object of discrimination. This is its meaning. The nature is not established, but everything appears, therefore, it is neither existent nor non-existent, there are no terms in the Middle Way, so there is no edge and no center. As said in Gold Refined from Stone: Depending on existence, non-existence also does not exist, the non-existence of non-existence also does not exist. Since all edges are absent, it also does not abide in the absence of a center. And so on. The Dharma of the reality of the original thing, as it is, is liberated from the two extremes of permanence and annihilation, therefore there is no addition or subtraction.
English
Pa. In the realm of perfect great bliss and equality, there is no attachment to good or bad, therefore there is no acceptance or rejection. From the beginning, the essence of enlightenment, Buddha and sentient beings are not two, therefore liberated from the arising and the ariser, transcending cause and effect. Suffering is the enjoyment of the nature of reality. Afflictions are great bliss. Reversal is the supreme path of enlightenment. Obscurations are the essence of wisdom, there is no need to purify what is adventitious, therefore it is pure from the beginning. As many as the three thousand worlds, from the beginning, are arranged in the Buddha-field, therefore they are already accomplished from the beginning. The empowerment of fruit and activity is already completed, therefore there is nothing to do. Because it is accomplished in this way, there is nothing to be attained immediately, therefore there is no striving with effort. Apart from the mind, there is no fruit to cultivate, therefore there is nothing to seek, therefore it is unattainable. Because there is nothing to seek, there is nothing to do immediately, therefore there is nothing to cultivate. Apart from self-awareness, there is nothing else to cultivate, therefore the fruit does not arise from elsewhere. Because it is free from discord, it is incomparable and indestructible, therefore there is no antidote. Because it is accomplished from the beginning, there is no cultivation apart from oneself, therefore there is no agent. It cannot be found by action, and because there are no causes and conditions, it is uncreated. Words cannot reach it, and its essence is not like this, therefore it is unnameable. The essence is uncertain, and the duality of object and mind is not established, and the dharma and the individual are not established, therefore it is selfless. From the beginning, it abides in great goodness, therefore it is without inside and outside, and as it is, it is uncreated. From the beginning, it abides in great purity, therefore there is no need to remove it, and because it is not adventitious, it is not defiled by wrong thoughts. Because its essence is not mistaken, it does not cling to other places, therefore it is that. Because it is unchanging and not deceptive, it has abandoned falsehood, therefore it is certainly true. There is no error, and as it is, the essence appears without error, therefore it is not mistaken. The uncreated and undefiled true nature does not move from itself, therefore it is as it is. There is no obscuration, and in the clear light, nothing is obstructed, therefore it appears in various ways without ceasing. Because it is not created by causes and conditions, and because its essence is empty, there is no need for it to arise immediately, therefore it is unborn. Because it is free from day and night and has no antidote, it is naturally vast and pervasive, and because it is not destroyed by conditions, it is indestructible. Because its essence does not change in the three times, and because it is determined as the essence, it is imperishable. It has not appeared at any extreme, and its essence is without being.
Chinese
不显现处。在任何一个方向上都不显现，并且没有舍弃事物而分离，因此不是产生的。已经遍布一切且没有处所，并且不是单一的延续，因此不趋向于处所。从初始以来，无论是佛还是众生，都不是先前的或突然的，因为在三时中没有间断，所以本来就存在。是一切并且被整体所滋润。并且没有从那之外超越，因此没有分割地遍布一切法。形状和颜色没有舍弃整体，并且没有相的成分，因此没有安立的名称。在一切相的无相中，由于相不可思议，所以在任何地方都没有形体的显现，因此是无形的。没有舍弃多少分离，并且从数量中解脱，因此没有概念的相。没有所缘和能缘，因此没有可以安立为超胜的名称。从境的相的偏袒中解脱，因此是不可见的。自性不住于任何地方，因此是不可取的。没有和它相似的，因此不能用比喻或词语来表示。没有观察到近取者，因此没有可以比拟的例子。没有边际，因此不能说“这是”而进行衡量。如所说，因为难以用智慧触及，所以是不可考察的。因为没有成立为行境，所以超越了分别。因为智慧无法找到底，所以是不可测量的。因为没有作意，所以是不可思议的。因为不能用执著于一方的思维来理解，而是普遍显现，所以是不可思议的。轮回和涅槃成为整体的基础，因此是一切的来源。在时间初始和终结时，延续没有动摇没有衰减，因此是从一切到一切的大平等性。从《修法明灯》中说：心性不造作，安乐大。无法表示，无法分离。没有偏袒，大平等。觉悟诸佛的密意。如此说。因为没有事物并且自性在任何地方都没有成立，所以空性即是光明，没有因缘和作者，没有被玷污没有被造作，而是本来就以伟大和威严独自显现，因此必须确定领会觉性自生之义。如是宣说。第六有四：断除取舍疑惑之功德。获得真实定解之功德。最后出气之功德。加持显现于他之功德。第一是，从“士夫”到“宣说”之间