Chinese
于无偏之坛城中，如秘密主所见般，首先与眼相遇，继而考察所见之义。识得觉悟之义后，一切皆如是。于无偏虚空之自性中，如壮士挥剑，或如穿透信仰之自性。愚者为分别所束缚，然于见彼之瑜伽中，断绝迁转之希冀与恐惧。何处彼等得稳固，觉知流动无二元，如海市蜃楼与风相融。彼即以觉知之力修习。如是明晰稳固无惧时，无有先后生住之怖畏。如虚空无云清澈，光明无生灭般，于自性不生无偏中，觉知无生灭而舒展。何时欲欺骗，流动觉知之明点，安住融入于阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之状态中。风心以虚空之体验，收摄融入虚空之腹中。初为流动之明点，二为觉知之明点，三为无二之明点。于未迁转前，务必确定。何处于下劣之瑜伽中，为遣除死主之权势，以三禅定之瑜伽，断绝死亡之希冀与恐惧。明点收摄之体性，所有所作之行持，皆收摄为自性总集之方式。彼即安住四大风。此等乃三时，于显现中，不生定解。若无上师之加持，于相遇之道上迷惑，亦不解不死甘露之义。以觉知确定见三时，具足因缘之瑜伽士，遣除一切障碍后，伴随美妙之乐器，以具义之三音，将时分与体验相合，以忆念、缓慢三音宣说。最终以七日，以断绝希冀恐惧之体验，中阴无有存在之法，脱离受生之痛苦。断绝轮回之希冀与恐惧，痛苦止息而安乐弥漫。如是说。出自等同虚空边际之大续，命与智慧之甘露融入虚空之章，第三品。此后，又对勇士金刚萨埵，聚集
English
In the impartial mandala, as seen by the Lord of Secrets, first encounter the eye, then examine the meaning of what is seen. Having obtained the meaning of the confidence of awareness, everything is just like that. In the nature of impartial space, like a warrior striking with a sword, or like piercing the nature of faith. The fool is bound by discrimination, but in the yoga of seeing that, the hope and fear of transference are severed. Wherever those are stabilized, awareness flows without duality, like a mirage mingling with the wind. That is cultivated by the power of awareness. When it is clear, stable, and fearless like that, there is no fear of prior or subsequent birth and dwelling. Like the sky is clear without obscuration, and clarity is without arising or ceasing, in the unborn nature of impartiality, awareness is spread out without arising or ceasing. Whenever one desires to deceive, the bindu of flowing awareness, abides and dissolves into the state of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A). The wind-mind, with the experience of space, gathers and dissolves into the womb of space. First is the bindu of flowing, second is the bindu of awareness, third is the bindu of non-duality. Before it is transferred, it must be ascertained. Wherever in the inferior yoga, in order to avert the power of the Lord of Death, with the yoga of the three dhyanas, the hope and fear of death are severed. The nature of gathering the bindu, all the actions that are done, are gathered in the manner of the totality of self. That is abiding, the four elements and wind. These are the three times, in manifestation, definitive understanding does not arise. If not blessed by the lama, one is confused on the path of encounter, and does not understand the meaning of the deathless nectar. With awareness ascertaining and seeing the three times, the yogi who possesses the causes and conditions, having eliminated all obstacles, accompanied by beautiful musical instruments, with the three sounds that have meaning, combining the time periods with experience, it is shown with the three sounds of remembrance and slowness. Finally, with seven days, with the experience of severing hope and fear, in the intermediate state, without the phenomena of existence, one is free from the suffering of taking birth. The hope and fear of samsara are completely severed, suffering is exhausted and bliss pervades. Thus it was said. From the great tantra that is equal to the edge of space, the chapter on the nectar of life and wisdom dissolving into space, the third. Then again, to the hero Vajrasattva, gathered
Chinese
贤哲的集会这样祈请道： 三世诸佛的一切， 智慧语之法轮我， 持有三传承之秘密， 祈请怙主您， 无余心性自安住， 然因自缘颠倒力所扰， 未见无为圆满之义。 无余心性本无生， 祈请您加持之。 如是祈请。 之后秘密主金刚手如是说道： 自生智慧一切之主， 诸佛一切之精华， 于无余有情众生， 虽以三处而转处， 如国王九子流浪般， 未证悟自己之体性。 无余心之自性， 离戏显现之自性， 无漏清净之精华， 无余精华唯一也。 何处颠倒猛力故， 从无显现有粗显现， 何处见之力量颠倒故， 遮蔽自生精华之光明。 离于方便之瑜伽士， 无论如何观亦不见义。 以幻语表示而定之， 以秘密义之证悟而观， 以无为任运而修， 以无希冀之方式而行。 于空性虚空金刚上， 以觉性无为观之时， 无余乃大虚空， 彼即见显现为实有。 于无为显现之自性上， 以专注忆念观之时， 所观皆为空性自性， 彼等如是见其本然。 显有世间所有一切， 心性明点之自性上， 欲证悟之瑜伽士， 未证悟实有自显现， 以声与量及理， 与造作之方便种种， 寻觅亦不得实有之义。 于实执偏颇之概念， 离偏虚空之自性上， 虽寻觅修持无边无际， 印度语：菩提质多摩诃桑地智嘉那古赫亚希坦怛罗婆迦舍果地萨摩达那摩。 藏语：名为《菩提心大圆满智慧秘密释续光明广大等同》。 顶礼吉祥金刚萨埵。 如是宣说之时，本师教法处所眷属时， 甚为稀有啊啦啦。
English
The assembly of wise ones entreated thus: Of all the Buddhas of the three times, The wisdom, the wheel of speech, I, Hold the secret of the three lineages, To you, protector, I pray, Although all minds abide in their own place, They are disturbed by the power of inverted self-conditions. The meaning of unfabricated perfection is not seen. May you bless all minds into unbornness. Thus they entreated. Then the lord of secrets, Vajrapani, spoke thus: The lord of all self-arisen wisdom, The essence of all Buddhas, To all beings without exception, Although transformed by the three abodes, Like the nine wandering sons of a king, They do not realize their own nature. The nature of all minds, The self-nature of manifest freedom from going, The uncontaminated pure essence, Is the one essence of all. Wherever the power of inversion is strong, From nothing, it appears gross as an object. Wherever the power of seeing is inverted, It obscures the light of the self-arisen essence. By the yogi who is devoid of means, No matter how he looks, he does not see the meaning. Establish it with illusory words and symbols, Look with the realization of the secret meaning, Meditate by leaving it unfabricated and relaxed, Act in a way that is free from hope and fear. On the vajra of emptiness and space, When you look with unfabricated awareness, All is the great space itself, You see that it appears as an object. On the nature of unfabricated appearance, When you look with one-pointed mindfulness, Whatever you look at is the nature of emptiness, You see that they are as they are. All that appears and exists without exception, On the nature of the essence of mind, the bindu, The yogi who wishes to realize it, Without realizing the self-appearance of objects, With sound, measure, and reason, And various artificial means, By searching, he does not find the meaning of objects. On the nature of the objectless space of the concept of grasping at objects, Even if you search and cultivate without beginning or end. In Sanskrit: Bodhicittadharmamahāsandhijñānaguhyaśītantraprakāśakotisamādhināma. In Tibetan: Named "The Clear Light, Great Perfection of the Mind of Enlightenment, Secret Explanation Tantra, Vast and Equal." Homage to glorious Vajrasattva. At the time of this teaching, the teacher, the teaching, the place, the retinue, the time, A great wonder, ah la la.
Tibetan
སྟོན་པ་ཀུན་རིག་རྒྱལ་པོ་ཡིས།། འོག་མིན་ རིག་པའི་གཞལ་ཡས་སུ།། བསྟན་པ་ཨ་ཏི་ཡོ་ག་འདི།། གནས་ལུགས་སྟོང་པ་ཀུན་འབྱུང་འཁོར།། འཛིན་པ་སྡུག་བསྔལ་འཁོར་བའི་འཁོར།། ཡེ་ཤེས་རྣམ་དག་གྲོལ་བའི་འཁོར།། གནས་ལུགས་འཁོར་ལུགས་གྲོལ ལུགས་གསུམ།། དུས་གསུམ་རྟོགས་པའི་དུས་གཅིག་ན།། ཡིད་དང་ཆོས་ནི་ཀུན་ཏུ་བཟང།། འབྱུང་བ་ལྔ་ནི་ལྷ་མོར་ཤར།། ཕུང་པོ་ལྔ་ནི་རྫོགས་སངས་རྒྱས།། རྣམ་ཤེས་ཚོགས་བརྒྱད་སེམས་དཔར་གྲོལ།། ཡུལ བརྒྱད་སེམས་མར་རྟོགས་པས་སུ།། ཀུན་རྫོབ་ཡེ་ཤེས་སྒྱུ་མ་ལ།། འཇིག་རྟེན་བརྟན་གཡོ་ལ་སོགས་པ།། སྣང་བ་ཉིད་ན་ངོ་བོས་སྟོང།། སྟོང་དང་མི་སྟོང་མཐའ་མ་རེག། དེ་ཀུན་ཆོས་སྐུ་ཆེན་པོ་ཡིན།། རྣལ་འབྱོར རྣམ་པ་བཞི་དག་དང།། དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད་ཡང།། ང་ཡི་རང་བཞིན་རྟོགས་པ་ལ།། ང་འབྱེད་པ་མི་མངའ་བའི་ཐུགས་རྗེ་ཐབས་ཅིག་ཏུ་བཞུགས་སོ།། དེའི་ཚེ་དེའི་དུས་ན་ལྷའི་དབང་པོ་བརྒྱ་བྱིན གྱིས་ཤིན་ཏུ་གདུང་བའི་ཐུགས་རྗེ་ཆེན་པོས་ཕྱོགས་བཅུའི་སངས་རྒྱས་ཐམས་ཅད་ལ་འདི་སྐད་ཅེས་བསྐུལ་ཏོ།། ཨེ་མ་ཧོ། གསུང་གི་མངའ་བདག་ཐམས་ཅད་ཀྱིས།། རྩོལ་བའི་ཐེག་པ་མཐར་སྟོན ནས།། རྩོལ་བྲལ་ཐེག་པ་མི་གསུང་བ།། ཐུགས་རྗེ་ཆེན་པོ་ཡལ་ལམ་ཅི།། སྐལ་ལྡན་གདུལ་བྱ་མཆིས་པ་ལ།། བྱ་བྲལ་བདུད་རྩི་ལྟ་བུ་ཡི།། སྐྱེ་མེད་ཡེ་ཤེས་གསང་བའི་རྒྱུད།། ནམ་མཁའ་ལྟ་བུ་བཤད་དུ གསོལ།། ཞེས་ཞུས་པ་དང།། དེ་ནས་ཕྱོགས་བཅུའི་སངས་རྒྱས་ཐམས་ཅད་དགོངས་པ་འདུས་ནས་མགྲིན་གཅིག་ཏུ།། རྡོ་རྗེ་སེམས་དཔའ་ལ་འདི་སྐད་ཅེས་བཀའ་སྩལ་ཏོ།། དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད ཀྱི།། ཐུགས་རྗེའི་རང་བཞིན་ཁྱོད་ཡིན་པས།། སངས་རྒྱས་ཀུན་གྱི་མཛད་པར་ཤར།། མཛད་པའི་འཕྲིན་ལས་ཁྱོད་ཀྱིས་མཛོད།། གསུང་གི་མངའ་བདག་ཐམས་ཅད་ཀྱི།། ཡེ་ཤེས་རང་བཞིན་ཁྱོད་ཡིན་པས།། ཐམས ཅད་བྱང་ཆུབ་སེམས་སུ་གསལ།། ཡེ་ཤེས་གསང་བ་ཁྱོད་ཀྱིས་ཤོད།། བདེ་གཤེགས་མ་ལུས་ཐམས་ཅད་ཀྱི།། སྐུ་ཡི་ངོ་བོ་དང་ལྡན་པས།། རྨད་བྱུང་རོལ་བའི་སྐུ་རུ་ཤར།། སྐུ་ཡི་སྤྲུལ་པ་ཁྱོད་ཀྱིས་ཁྱེ།། དུས་གསུམ མངའ་བདག་ཐམས་ཅད་ཀྱི།། ཡོན་ཏན་འདུས་པ་ཁྱོད་ཡིན་པས།། རྨད་བྱུང་རོལ་བའི་བྱིན་བརླབས་ཤར།། ཡོན་ཏན་ཐམས་ཅད་ཁྱོད་ལས་བྱུང།། སྐྱེ་མེད་ནམ་མཁའ་ལྟ་བུའི་ཐུགས།། ཚིག་གཅིག་དོན་ཀུན་རྫོགས པའི་བདག།རིག་ཆེན་འཕྲུལ་གྱི་སྙིང་པོའི་སྒོ།། སྐལ་ལྡན་རྣམས་ལ་བསྟན་དུ་གསོལ།། ཞེས་གསུངས་པ་དང།། སྐྱེ་མེད་རྡོ་རྗེ་སེམ
Chinese
导师普贤王如来，于胜乐净土之法界宫殿中，宣说此阿底瑜伽之教法。实相乃空性，万法由此生；执着乃痛苦，轮回之根源；智慧纯净故，解脱于轮回。实相、轮回与解脱，此三者，于证悟三时之一刹那，意与法皆为普贤王如来。五大显现为天女，五蕴圆满成正觉，八识聚集成菩萨而解脱，八境于心中证悟。世俗智慧如幻化，世界动静等诸法，显现之时即为空性，空与非空无有边际，此乃法身大本体。瑜伽四相清净故，三时诸佛亦如是，证悟我之自性时，以无有分别之大悲方便而安住。彼时彼刻，天帝释以极度悲悯之大慈悲心，劝请十方诸佛如是说：唉玛吙！诸语自在者，已将有勤之乘宣说至极，然未曾宣说无勤之乘，大悲心是否已遗忘？于具缘之应化众生前，如无为之甘露，宣说无生智慧之秘密续部，如虚空般广阔无垠！如是祈请后，十方诸佛心意相合，异口同声地对金刚萨埵说道：三世诸佛之大悲自性即是汝，故显现为诸佛之事业，事业之事业由汝来成办。诸语自在者之智慧自性即是汝，故一切皆于菩提心中显明，智慧之秘密由汝来说。所有善逝之身皆与汝之体性相应，故显现为奇妙嬉戏之身，身之化现由汝来承担。三世自在者之功德聚集即是汝，故显现奇妙嬉戏之加持，一切功德皆由汝而生。无生如虚空般之心，一字具足一切义之主，大觉幻化之精要门，祈请为具缘者开示！如是说已，无生金刚萨埵
English
The Teacher, Kuntuzangpo, in the palace of the Dharmadhatu in Akanishta, taught this Atiyoga teaching. Reality is emptiness, from which all things arise; clinging is suffering, the root of samsara; pure wisdom is liberation from samsara. Reality, samsara, and liberation, these three, in one moment of realizing the three times, mind and Dharma are all Kuntuzangpo. The five elements manifest as goddesses, the five skandhas are perfected as complete Buddhas, the eight consciousness aggregates are liberated as Bodhisattvas, the eight realms are realized as mind. Conventional wisdom is like illusion, the world, movement, stillness, and so on, appearing as emptiness in essence. Emptiness and non-emptiness do not touch the limit. All of that is the great Dharmakaya. The four aspects of yoga are pure, and all the Buddhas of the three times also, in realizing my own nature, abide in the compassion that has no separation, as a single method. At that time, at that moment, Indra, the lord of the gods, with great compassion, urged all the Buddhas of the ten directions, saying: Emaho! All you masters of speech, having taught the vehicle of effort to the end, but not speaking of the vehicle of non-effort, has great compassion been forgotten? To the fortunate disciples, like the nectar of non-action, explain the secret tantra of unborn wisdom, like the sky! After requesting thus, all the Buddhas of the ten directions gathered their minds and spoke with one voice to Vajrasattva, saying: You are the nature of the compassion of all the Buddhas of the three times, therefore you appear as the activity of all the Buddhas, the activity of activity is accomplished by you. You are the wisdom nature of all the masters of speech, therefore everything is clear in the mind of enlightenment, the secret of wisdom is spoken by you. All the Sugatas' bodies are in accordance with your essence, therefore you appear as the body of wonderful play, the emanation of the body is carried by you. You are the gathering of the qualities of all the masters of the three times, therefore the blessing of wonderful play appears, all qualities come from you. The mind like the unborn sky, the lord of one word that completes all meanings, the door of the essence of great awareness and illusion, please show it to the fortunate ones! Having said that, the unborn Vajrasattva