English
Pa. Existing in non-existence, non-existing in existence, and so on, in an inconceivable way, it is very difficult to demonstrate even in Ladakh. The so-called being free from all extremes refers to being free from extremes in relation to not being free from extremes. For these and so on, no matter how much is said, it is wrong because it cannot be expressed, and it cannot be reached by words. Therefore, in the Small Treatise it says: No matter how profound the words spoken, they will not correspond to the meaning. One should understand it through the wisdom of meaning. What do you think of suchness like that? What do you think in your mind, what do you look at, what do you use? In this regard, one should observe the son. What enters into what? What does one meditate on? Even if it is just words, there is nothing to do. Well, if you don't want to express it in words, there is no need to say it. If you ask that, the answer is: I have said it in detail before, although the reason is like that, saying it itself is an expression, like searching for gold in a dark cave without a lamp. The treasure of the secret essence is opened, there is a need, that's the answer. This is the meaning of extracting the gold of the holy ones. To be convinced that this is the truth without falsehood, there is also supporting reasoning. As it says in the Garuda scripture: If examined, it is non-existent, if left, various things arise, this is great goodness. The nature of things themselves. No one appears, all attachments are not made. The posture appears as anything. Shows everything. Again, it says: Let go, abide, that is the nature. There is no desire, and there is no acquisition. Fear does not arise even as a speck of dust, like a Garuda soaring in the sky. There is no expansion, and there is no contraction. There is no need for emptiness, there is nothing to eat. Like the ocean, it exists primordially, but it can give rise to various dharmas. Qualities are equal to the edge of the sky. There is no certainty in the place of contraction. Thus it says. As it says in the Great Sky Scripture: The most secret Dharma nature will not be heard from other ears. Similarly, the tongue cannot express it even with a speck of dust. Thus it says. As it says in the Embellishment Scripture: It is nothing, anything is fine. As it says in the Wheel of Life Scripture: This great nectar medicine of immortality, because wisdom is complete, there is no need to search for it externally. All are one cause, equal in the nature of Dharma. It does not come from elsewhere, and it is impossible to go anywhere. Everything is clearly manifest as Bodhicitta.
Chinese
如是说。从稀有中，五大的精华即是无垢的菩提心。无实显明，心髓极难测度，此智慧已转化为心性。又，三千大千世界无边无际的世间界，即是佛的清净刹土。如是说，显示了佛与有情无而生，有而无。又，于此不生故不灭。从始未生故不去。不住故而涅槃。离能取所取故本自空。如是说，实义为生灭无而有，有而无；去来无而有，有而无；住无而有，有而无；轮回与涅槃无而有，有而无；能取所取未离而离，离而未离；一切法空而有，有而空。因此，体性于任何处皆不定，故于任何处思亦不生。如虚空大中说：自性不决定，如何观察即如何显现。如是说。如是心之坛城光明，秘密真言之体性如实，此乃见之最胜。为广释其义，此处亦当阐释理证。即于瑜伽成就之教言中说：楞伽之主，所谓心者，乃是不作不整，自然生起。所谓坛城者，即是明点之所在。所谓光者，乃是显现。所谓明者，乃是任何不被无知之外的他物所遮蔽。所谓秘密者，乃是不可言说，非行境。所谓真言者，乃是功德之生处，语言。所谓体性者，乃是不谬不移。如是说。又，以作为不可寻得故，是不作的。以基础如是故，是不整的。如是说。因此，实义为，从如是之本性中，仅以少许差别，即显现为不可思议之法。因此，于彼中说：楞伽之主，于彼即是无上菩提心。亦可称诸法之法性为真如。
English
Thus it is said. From the wondrous, the essence of the five great elements is none other than the stainless Bodhicitta. The clear manifestation of non-things, the very essence that is extremely difficult to fathom, that wisdom has become the very nature of the mind. Furthermore, the limitless and boundless realm of the three-thousandfold great thousand world systems is none other than the completely pure Buddha-field. Thus it is said, showing that Buddhas and sentient beings arise from non-existence and are non-existent in existence. Moreover, in that, because it is unborn, it does not die. Because it has never arisen from the beginning, it does not go. Because it does not abide, it is nirvana. Because it is free from grasping and being grasped, it is primordially empty. Thus it is said, the meaning being that birth and death are non-existent yet exist, exist yet are non-existent; going and coming are non-existent yet exist, exist yet are non-existent; abiding is non-existent yet exists, exists yet is non-existent; samsara and nirvana are non-existent yet exist, exist yet are non-existent; grasping and being grasped are not separated yet are separated, are separated yet are not separated; all phenomena are empty yet exist, exist yet are empty. Therefore, because the characteristics are not determined in any way, whatever is thought does not arise in any way. As it says in the Great Space: Because the nature is not determined as one, it appears as it is examined. Thus it is said. Such a luminous mandala of the mind, the very essence of secret mantra as it is, is the supreme view. In order to explain its meaning in detail, the reasoning will also be explained here. That is, in the words of the accomplished yogi: Lord of Lanka, what is called mind is unmade, uncorrected, and arises in various ways. What is called mandala is the very place of the bindu. What is called light is appearance. What is called clarity is that which is not obscured by anything other than ignorance. What is called secret is that which is not an object of action and is unspeakable. What is called mantra is the source of qualities, speech. What is called essence is that which is unerring and unchanging. Thus it is said. Furthermore, because it cannot be found by action, it is unmade. Because the basis is as it is, it is uncorrected. Thus it is said. Therefore, the meaning is that from the very nature of suchness, with only a slight difference, it appears as an inconceivable phenomenon. Therefore, it says in that very text: Lord of Lanka, that is called the unsurpassed Bodhicitta. The very nature of all phenomena can also be called Suchness.
Chinese
我也要这样做。也叫做超越边际。也叫做于中不执著。也叫做一切佛的实物。也叫做一切化身的生处。在这些之后，楞伽的主人，那些也是为了谁的意义而如此考察呢？因为那如实性上没有安立名字，那些应当认知为虚假。那是因为什么呢？佛也是虚假的。法也是虚假的。菩提也是虚假的。同样地，界和智慧，以及法身和异体，有情和世间等等，凡是考察和贪著的，都应当认知为仅仅是虚假的。凡是虚假的，都是暂时安立的，本来具有的不是。如果本来就具有的话，那么一切暂时的都不会产生。暂时的就像云一样，不是真实的。不是本来具有的，不是可以考察的。因此，如果名字和符号，以及俗语和相，考察和业，以及业的异熟等等，不是暂时安立而存在的话，就叫做如实性。如果那样不行的话，那么那如实性应当认知为不为任何所控制的虚假。因此，一切法都是无名，无词，不可说，言词之路断绝。这样说到。因此什么也不考察，凡是那样获得体验的，就叫做大无分别。在那之中说到，秘密的主人，对于安立名字的基础，连基础的真实意义也不分别吗？说到，楞伽的主人，连基础的意义也不分别。完全不分别。那是因为什么呢？因为连基础的意义，佛亲自寻找也找不到。因此，对于暂时的分别和不分别，仅仅安立为佛和有情。那如实性上，丝毫没有佛和有情。然而，孩子们被暂时的云所遮蔽，对暂时的法无能为力，并且分别轮回和菩提。分别有情和佛。这样说到。
English
I will also do this. It is also called transcendence of limits. It is also called non-attachment to the middle. It is also called the reality of all Buddhas. It is also called the source of all manifestations. After these, Lord of Lanka, for whose sake are those investigated in this way? Because there is no name established on that suchness, those should be recognized as illusory. Why is that? Buddhas are also illusory. Dharma is also illusory. Bodhi is also illusory. Likewise, whatever is contemplated and clung to in all realms and wisdom, as well as the Dharmakaya and different bodies, sentient beings and the world, etc., should be recognized as merely illusory. Whatever is illusory is temporarily established; it is not inherently possessed. If it were inherently possessed, then all that is temporary would not arise. The temporary is like a cloud; it is not permanent. It is not inherently possessed, it is not amenable to examination. Therefore, if names and symbols, as well as conventions and signs, examination and actions, and the ripening of actions, etc., were not temporarily established, it would be called suchness. If that were not possible, then that suchness should be recognized as an illusion not controlled by anything. Therefore, all phenomena are without name, without words, unspeakable, the path of words is cut off. Thus it is said. Therefore, do not examine anything; whoever experiences it in that way is called great non-discrimination. In that itself, it is said, Lord of Secrets, do you not even discriminate the true meaning of the basis for the basis on which names are established? It is said, Lord of Lanka, I do not even discriminate the meaning of the basis. I do not discriminate at all. Why is that? Because even the meaning of the basis cannot be found even if the Buddha himself searches for it. Therefore, for temporary discrimination and non-discrimination, only Buddhas and sentient beings are established. On that suchness, there is not even a little Buddha or sentient being. However, children are obscured by temporary clouds, are powerless to do temporary things, and discriminate between samsara and bodhi. They discriminate between sentient beings and Buddhas. Thus it is said.
Chinese
萨。无分别之分别，实则为不显现之语势。不仅如此，如实之自性，无有因缘，亦无任何阻碍，乃自然成就之故。不依赖于任何事物，乃因其脱离依凭之故。无有处所，乃因其无有根基之故。无有依处，故不滞于任何处所，非断灭。非恒常，因自性非决定故无常。与种类之法相分离，故非积聚。无有生起之根本，故非由因而生。无有助伴，自然而然空无，故无有缘。因因缘二者皆不成立，故亦非由二者所生。本体不可捉摸，且与二元对立相分离，故亦非由他者所生。亦非此异体之法本身。于彼而言，亦非本体上之差异。因于佛与有情之间未曾中断故，无有种姓。因其本初即非为一种姓故，无有因。本体虽显现为任何事物，然因无有显现故不迁变。因从边解脱故不显现。因无有实体之故，无有本体，此乃宣说从十七种名言中解脱。彼亦于彼性中说，不依赖任何事物，心无有处所，无有依凭，非断灭，非恒常，非积聚，非由因而生，非由缘所生，非由此所生，非由他所生，非即彼性，非异于彼，无有种姓，无有血统，不迁变，不显现，无有本体，如实而见。如是说。以单一方式，如实之自性，宣说从五十种名言中解脱，亦即脱离一切分别，脱离边、有无、恒常断灭，中无有不恒常，目标，无有增益，无有损减，无有二取之好坏，无有抛弃，因耶果三者为道，超越果，未触及耶，从清净开始，从本初即已完成二十。因已完成，故无有作为。因无有勤作之必要，故无有作为。因成就自性，故无有“度”。因本初即已成就，故无有“立刻”。因是其他自性，故不依赖任何事物，故不生起。因于彼性中，无论如何都无法压制，故无有“者”。因是作者，故无有“者”。因无有未作者，故无有“已作”。因无有安立，故脱离名言。因无有自性，故行