English
Acting impartially in all directions, nothing is not included in the nine spheres. Thus it is said. From the great tantra equal to the expanse of space, the forty-ninth chapter, which explains the distinctions of the nine spheres. Then, to the heart-being Vajra Damapa, the great assembly of gathered ones requested thus: You are the self-nature of all Buddhas, completely perfect in body, speech, and mind. In the essence of indivisible Vajra, you are one. Protector, we request of you, how many are the teachings of the nine spheres? How is the essence of abiding one? How is the means of realization one? What is the experience of awareness like? How is the distinction of the fruit one? What is the necessity of teaching it as one? Please explain it to us. Thus they requested. Then, the great heart-being, the Lord of Secrets, spoke thus: Listen, assembly of gathered ones. From the self-nature of mind, without exception, cause, effect, path, and fruit, ground, path, and fruit, Buddhas, sentient beings, and so on, without exception, are the essence of gathering. Outer and inner, vessel and essence, without exception, like gathering into space, all the phenomena of appearance, emptiness, and awareness are primordially one as the Self-Born King. The nature of beginninglessness and endlessness is the nature of all phenomena. United with the expanse of space, it abides in the essence of the Vajra heart. In the clear nature of space, however many phenomena appear, although they transform without mixing in sequence, they are one in that essence. All limitless phenomena are one in the essence of mind-nature, unborn. In the unconditioned, abiding nature, whatever dharma is practiced accordingly, sound, measure, reason, and limitless artificial combinations, all that is taught through the gate of lineage, even if practiced and sought for kalpas as numerous as the sands of the Ganges, cannot be found. Yoga of conceptualization and so forth, does not rely on means, does not depend. All those that are spoken by whom, through the blessing of the manifest Buddha, without teaching to others, without lineage, are taught by the power of the universal pouring of Brahma. All great means are taught as one. To those who meet through fortunate karma, it is taught through the manner of blessing of intention. If there is attachment to the experience of awareness, then it is clearly known through mind and experience. To those who have faith but are difficult to meet, it is taught through the gate of various lineage, transformative words.
Chinese
无缘业障所蔽者， 方便差别任施设， 一切如镜虽照视， 亦不显现其影像。 方便差别虽施设， 然唯有一能领悟， 犹如大海与河流。 实事以方便而悟后， 具足最初智慧之确信， 内外一切所行境， 觉与忆念皆明晰。 如若已至珍宝洲， 或已受用谷物精， 犹如迷乱得清明， 觉性唯一而体验。 断除希冀与疑虑之心， 增长为离边之大智慧。 以无作本然唯一故， 无有分别三时之法， 无有先后之体性一， 证悟之智慧无散乱。 如河流之波浪或颜色， 犹如河流与水泡般， 从日与月开始直至， 历经无边之无数劫， 犹如大海湿润之体性， 无修亦安住于自性。 见行禅定味一体， 犹如虚空无量测， 具足一切广大空性， 成为加持能力之基础， 三时一切佛之本体， 法身一切果之所依。 非为自生心要之， 任何事物皆无有， 故而彼性现前示， 以及执着因果二取之， 实执彼性得解脱， 具缘种姓诸士夫， 为令安住无作地， 故示九界之根本一。 彼性犹如虚空之自性， 远离有与非有之分别。 圆满一切大明点， 融入散聚明点之界中。 如是宣说。 与虚空边际相等之大续部中， 宣说九界根本为一之品第五十竟。 其后，大心菩萨金刚， 大集会之眷属自现化身众，如是请问： 三时胜者之自性， 乃诸佛之教法宝藏， 珍宝九界心之主， 祈请怙主垂听我等之祈请。 无作金刚心要之续， 以言词语句之钥匙， 如何证悟无作心要？ 祈请为我等宣说此理。 如是请问。 其后，大心菩萨金刚彼者如是
English
For those obscured by karmic deeds without merit, No matter what skillful means are shown, Like a mirror to all, Though looked at, no image appears. Whatever skillful means are shown, There is only one who understands and realizes, Just like the ocean and the river. After realizing the true meaning through skillful means, Possessing the confidence of the first wisdom, In all activities, internal and external, Awareness and mindfulness are clear. Like going to a precious island, Or experiencing the essence of grains, Like the clarity of dispelling delusion, Experiencing awareness as one. The mind that has cut off hope and doubt, Grows into great wisdom free from bias. Because of the unmade, naturally single, There is no Dharma that separates the three times, The essence without before or after is one, The wisdom of realization is without distraction. Like the waves or color of a river, Like a river and a bubble, From the beginning of days and months, To countless billions of kalpas, Like the nature of the ocean's moisture, Without meditation, it abides in its own nature. View, conduct, and samadhi are of one taste, Immeasurable like the sky, Possessing all aspects of great emptiness, Becoming the basis of blessings and power, The essence of all Buddhas of the three times, The abode of the Dharmakaya, the fruit of all. Because there is nothing that is not the self-born essence, Therefore, that nature is shown manifestly, And clinging to the duality of cause and effect, That clinging to reality is liberated, For the fortunate, those of good lineage, To place them on the unmade ground, Therefore, the root of the nine spaces is shown as one. That nature is like the nature of the sky, Abandoning the distinctions of existence and non-existence. Because the great bindu is complete, The gathered and scattered bindus are offered into space. Thus it was said. From the great tantra equal to the edge of the sky, The fiftieth chapter, which explains the root of the nine spaces as one, is complete. Then, to the Bodhisattva Vajra, The assembly of self-appearing emanations of the great gathering, asked as follows: Your nature is the Victorious One of the three times, The treasure of the teachings of all the Buddhas, The lord of the precious nine spaces of mind, We pray to you, Protector. The tantra of the unmade Vajra essence, With the key of words and phrases, How to realize the unmade essence? Please explain the method of explanation to us. Thus they asked. Then, the Bodhisattva Vajra, the noble one, said this:
Chinese
如是开示。 三世诸佛的一切， 身语意乃秘密之宝藏， 如虚空无涯之续部， 金刚藏秘密之圣教， 自生藏无有分别时， 为示一切所知之故， 开示无为之基与胜道， 任运成就之道。 无为金刚藏之续部， 与虚空无涯相结合， 佛与有情无有分别， 俱生之能力与， 本来任运而圆满。 珍宝道之串习， 如众生无偏而行， 纵现颠倒之见行， 亦无畏惧颠倒之念。 依于言说词句之道， 而生证悟真实义。 初为指示表诠之义， 二为相遇于意义， 三为远离意义， 四入于无为之圣教。 初为决定之时， 二为到达决定之时， 三为获得定解之时， 四为成为确信。 普拉引导声音之口诀与， 定解确信之口诀与， 觉性脱离之口诀与， 智慧界之次第开示。 智慧如海不可思议， 无有散乱与不散乱之念， 舍弃希冀与恐惧之意念， 融入虚空之涯。 初为欲乐会供之行， 二为虚空金刚之本体， 三为视作调伏有情之方便， 痛苦勤作等一切， 于不可思议之时开示， 以大乐受用。 初为以欲乐而入， 二为以分别之方式而入， 三为成为确信。 初为具明之人， 二为证悟之人， 三为究竟之人。 初为自续之念者， 二为念相之偶发者， 三为无为自性而明。 初为不智之知者， 二为智者之念者， 三为开示无为自性。 初为取受善法之时， 二为二者皆不取受， 三为善恶二者皆行持。 初为专注一境之意， 二为证悟之意， 三为开示无有偏颇。 一切忆念证悟胜三摩地， 一切显现觉性之体验， 未行觉性界之地， 一时成佛之地。
English
Thus he spoke. All the Buddhas of the three times, Body, speech, and mind are the secret treasures, The lineage equal to the edge of the sky, The secret teachings of the Vajra Essence, When the self-born essence is without distinction, For the sake of showing all that is to be known, He showed the unconditioned ground and the sacred path, The path of spontaneous accomplishment. The unconditioned Vajra Essence lineage, Combined with the edge of the sky, The Buddha and sentient beings are without distinction, The power of co-existing and, Originally, it exists spontaneously and perfectly. The practice of the precious path, Like beings traveling without bias, Even if wrong views and actions appear, There is no fearful, wrong perception. Depending on the path of words and expressions, The realization of ultimate meaning will arise. First, the meaning of the symbol is given, Second, it meets with the meaning, Third, it is separated from the meaning, Fourth, it enters the unconditioned teachings. First, the time of establishing, Second, the time of arriving at the establishment, Third, the time of finding certainty, Fourth, it becomes confidence. The oral instructions of the Pra guidance sound and, The oral instructions of certainty and confidence and, The oral instructions of extracting awareness and, The stages of the wisdom space are shown. The wisdom ocean is inconceivable, There is no perception of distraction or non-distraction, The mind that has abandoned hope and fear, Merges with the edge of the sky. First, the practice of desire and gathering, Second, the sky itself is Vajra, Third, it is considered a means of taming beings, All suffering, effort, and accomplishment, Is shown at an inconceivable time, Experience great bliss. First, entering with desire, Second, entering with the manner of discrimination, Third, it becomes confidence. First, that intelligent person, Second, is the person of realization, Third, is the ultimate person. First, a person with self-continuum perception, Second, a sudden appearance of memory, Third, it is clear as unconditioned itself. First, the knowledge of the unskilled, Second, is the perception of the skilled, Third, the unconditioned itself is shown. First, taking virtue and, Second, not taking either, Third, practicing both virtue and non-virtue. First, the one-pointed intention, Second, is the intention of realization, Third, showing impartiality. All memory, realization, supreme samadhi, All appearances are the experience of awareness, The ground of the unreached awareness space, The state of becoming a Buddha at once.