English
Pacifying the curses of increase and destruction, the nature is naturally accomplished without beginning or end. The self-awareness is the supreme realm, beyond words and also beyond letters. The path of confusion between the realm of reality and wisdom, the path of mistaken expression of the inexpressible. All explanations and declarations transcend everything, in the ground of all, which is without root. The grasping of cause and effect is the path of delusion, the fruit arises from the fruit and returns to the fruit. The producer and the produced are free from cause and effect, like darkness, matter, and a lamp. The guru's words can point it out, the ocean treasury of teachings beyond words. The clarity of non-dual wisdom is shown as the single awareness that is free from all. All phenomena beyond words are the realm of the cause, whatever exists is itself. The differences of the three times, past, present, and future, are shown at the time of non-thought. Unborn, destruction, free from all, is the supreme body of great permanence. The three bodies possess the wheel of space, the primordial Buddha who is inexpressible and unfindable. It is not anything, it is itself, without good or bad, big or small. Abiding in the state of great peace, there is nothing to do here. Unfindable, like a bird flying in the sky, samsara is originally one vajra. The formless form is the best of forms, the spontaneously accomplished body of the Bhagavan Buddha. As vast as the edge of space, the distinctions of the three bodies are free from all. No need to do, no need to show, it is already done, awareness meets the light of clarity. The characteristics arising from the mind, hundreds of thousands of branches cannot be conceived. Samadhi, non-thought, the wheel of samsara and nirvana is clear, whatever appears is a distinction of awareness. There is no size or shape at all, everything abides in that nature. Like a fish in the depths of the ocean, the aspect of habit is a peaceful body. The wheel of self-born awareness is clear, whatever appears is a distinction of awareness. There is no size or shape at all, everything abides in that nature. Like a fish in the depths of the ocean, the aspect of habit is a peaceful body. Like the wheel of self-born awareness, unmoving awareness meets in the realm of reality. Although it is the meaning of self-born beyond words, it is explained with awareness beyond words. It is not in words but applied to the meaning, with attainment, peace is undiminished bliss. That itself is the meaning, it is shown by that, in the meaning of non-dual awareness, they are equal. From the Tantra of the Fish Wheel, the first chapter, the basis of the continent is shown. Then, Vajra Heart said to the Bhagavan: Ra.
Chinese
广大深奥心之自性中，诸法皆为一智慧之故，虽非观视与观察，然祈请开示观视之差别。尔后，薄伽梵吉祥普贤王如来于智慧轮之等持中，安住而宣说：自性一而证悟方式异，乐与苦痛之差别故，显现乘之差别为二。以证悟故，觉性无二。四圣谛以十六智慧，见与修之断除方式故，成就自利之寂灭涅槃，断除乃遣除黑暗之道。于法与补特伽罗之差别上，未能证悟一与半，以遮止故，虽究竟自欲，然此亦唯自利而无他利。于无需勤作之自生觉性上，以二谛十度波罗蜜多，以修习之道五道十地，欲修习乃徒劳无功。于无别清净之法身上，执持清净与不清净之相，欲成就高低次第之果位，于无二之义上现二取之相。以二取之方式于一上修持，以不定之方式欲舍弃过失，以自相矛盾之方式，将从自明之义中退失。未证悟自性本净，五四次第显现为身，欲以清净之方式成就，与无取舍之义相违。以界与智慧因果故，于自生之义上执二，将堕入世间轮回之处。于一上执二而迷乱，分别念之轮恒常不息。智慧之轮无有边际，等持之轮不可思议，自生之轮远离因缘。于离思觉性之智慧上，思念之意识，分别之流，增益、诽谤、名相乃迷乱之道，凡所观察皆为偏执，觉性迷乱。于自生之义上以因而生，于自明之性上以外力染污，光明之灯被黑暗遮蔽，于不可行之义上行路遥远，于无需守护之义上执持守护之界限，本已成就却行造作乃迷乱，于无二之义上执持为二，于无需寻觅之性上勤作修持，于不可言说之性上认为可说，于不可移动之性上次第生起，将任运成就之果视为他处之物，将无数之果执为数量，于无需安立之觉性之老
English
In the vast and profound nature of mind, since all phenomena are one wisdom, although it is not seeing and examining, please explain the difference of seeing. Then, the Bhagavan, glorious Samantabhadra, abiding in the samadhi of the wisdom wheel, spoke: The nature is one, but the way of realization is different. Because of the difference between happiness and suffering, the difference of vehicles appears as two. By realization, there is no other than one awareness. The four noble truths, with sixteen wisdoms, by the way of abandoning seeing and meditating, achieve the peace of self-benefit, and abandoning is the path of dispelling darkness. On the difference between Dharma and individuals, not realizing one and a half, by blocking, although the self-desire is ultimately fulfilled, this is also only self-benefit and no other benefit. On the uncreated, self-arisen awareness, with the two truths and ten perfections, with the path of practice, the five paths and ten bhumis, wanting to practice is a waste of effort. On the indivisible pure Dharmakaya, holding the appearance of purity and impurity, wanting to achieve the high and low order of results, on the meaning of non-duality, the appearance of duality appears. With the way of dualistic grasping, practice on the one, with the uncertain way, wanting to abandon faults, with the way of self-contradiction, will be lost from the meaning of self-illumination. Not realizing the self-nature as pure, the five and four orders appear as bodies, wanting to achieve in a pure way, it contradicts the meaning of non-acceptance and rejection. Because of the cause and effect of realm and wisdom, holding two on the meaning of self-arisen, will fall into the place of worldly samsara. Confused by holding two on one, the wheel of conceptual thought is constantly unceasing. The wheel of wisdom is endless, the wheel of samadhi is inconceivable, the wheel of self-arisen is free from causes and conditions. On the wisdom of thought-free awareness, the consciousness of thought, the stream of discrimination, superimposition, slander, and names are the path of confusion, whatever is observed is biased, and awareness is confused. On the meaning of self-arisen, it is produced by cause, on the nature of self-illumination, it is polluted by external force, the lamp of light is obscured by darkness, on the meaning of the impossible, the road is far away, on the meaning of no need to protect, holding the boundary of protection, the original achievement but the act of creation is confusion, on the meaning of non-duality, holding as two, on the nature of no need to seek, diligently practice, on the nature of unspeakable, think it can be said, on the nature of immovable, gradually arise, regard the spontaneously accomplished result as something else, hold the countless results as quantity, on the old age of awareness that does not need to be established.
Chinese
行持之方便。 未悟以妄念所惑，离执之境以执而失，离方之境执为方。 此皆脱离自生之义。 纵冷亦如是执着，乃是颠倒轮回之路，堕入轮回黑暗之中。 身之轮远离象征，语之轮远离言说，意之轮不可思议，智慧坛城任运成就，自生坛城无因缘，无方任运成就离执着，大圆满任运成就无分别。 无作事业任显现，离行觉性唯一道，不观不作亦无有，无作即是所作，未解脱然本离系缚，不生不灭平等性之界，不寻不修意之界，不行觉性顿然成熟，如鸟飞般无次第，五道十地之证悟病，生圆次第禅定义之病，不取不舍断灭之病，执相分别念如泥沼。 无观无思亦无修，无缘超越寻觅之境，自生觉性圆满于一。 不观无境自之界，未见觉性界之庄严，无思智慧明朗之态，无相远离边中一切。 未见无境观之界，心非一亦非异。 于智慧觉性之轮，远离常断执着一切。 执相着相融入平等之界，不现觉性于界中明朗。 如是说。 鱼轮续中，开示心境合一之品第二。 复次，菩萨摩诃萨金刚藏请问曰： 祈请，觉性之王明朗之态，于无方遍布之自性，虽不存二取，然请开示行持之差别。 如是请问。 其后，薄伽梵，吉祥普贤王如来入于名为行持种种普贤轮三摩地，如是说： 自生方便之行持，如何行持如是安乐，如海之深处之鱼，如何作为如是安乐，任何阻碍亦无有而明朗，若未以无贪之方便摄持，何
English
The means of conduct. Not realizing, being deluded by the power of conceptualization, Losing the state of non-grasping by grasping, Holding onto a direction in the state of being free from direction. All of this is liberated from the meaning of self-origination. Even if it is cold, clinging to it in that way, Is the path of reversing existence, Falling into the darkness of samsara. The wheel of the body is free from symbols, The wheel of speech is free from expression, The wheel of mind is beyond comprehension, The mandala of wisdom is spontaneously accomplished. The self-originated mandala has no causes or conditions, Spontaneously accomplished without direction, free from grasping, The Great Perfection is spontaneously accomplished, without differentiation. Although actionless activity appears in various ways, The single path of non-traversing awareness, There is nothing to see, nothing to do, nothing at all. Non-doing itself is doing. Unliberated, yet primordially free from bondage, Unborn, unceasing, the realm of equality, Unsought, unpracticed, the realm of intention, Un-traversed, awareness ripens all at once. There is no gradual progression like flying upwards. The disease of realization of the five paths and ten grounds, The disease of the meaning of the generation and completion stage samadhi, The disease of not generating acceptance and rejection, the extreme of annihilation, Grasping at characteristics, conceptual thoughts like a swamp. Without looking, without thinking, there is no meditation either. Without an object, transcending the object of searching, Self-originated awareness is perfected in one. Without looking, the objectless realm of one's own essence, Unseen, awareness is the adornment of the essence, Without thought, the state of clear wisdom, Without characteristics, free from all extremes and centers. Unseen, the objectless realm of viewing, The mind is neither one nor different. In the wheel of wisdom awareness, Free from all permanence, annihilation, and objects. Grasping at characteristics, clinging dissolves into the realm of equality, Unseen, awareness is clear in the essence. Thus it was said. From the Fish Wheel Tantra, The second chapter, which teaches the oneness of mind and object. Then again, the Bodhisattva Mahasattva Vajra Heart asked: O King of Awareness, the state of clarity, In the nature of all-pervading without direction, Although grasping at duality does not remain, Please explain the distinctions of conduct. Thus he asked. Then, the Bhagavan, Glorious Samantabhadra entered into the samadhi called the All-Good Wheel of Various Conducts, and spoke thus: The conduct of self-originated means, However it is practiced, that is how it is blissful, Like a fish in the depths of the ocean, However it is done, that is how it is blissful, Whatever is not obstructed is clear, If it is not grasped by desireless means, what
Chinese
行持不能解脱束缚之因， 自明无他觉性之界。 无我空性明亮之境， 自性无断无取故， 行持之差别皆明了。 安住于离勤中观之道， 如莲花处于淤泥中， 不染与其一同安住。 如何不动合一处， 方便之行如虚空般广大。 善恶无造作之精要上， 造作之行是错谬之道。 三门行持以四者， 如金鱼跳跃般。 无疑虑于此见即安乐， 如是乃是智慧之行持。 不作顶礼与绕行之业， 不作坛城亲近之供养， 不作供养与身体之手印， 作之将堕轮回之深渊。 不诵咒语与经卷， 不语音声与词句解说， 语之所有作为皆是， 以相不能生起安乐之义。 不作有相之身之结合， 不作气与金刚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵，明点意之结合， 不作而作束缚解脱皆错乱。 何亦不作无须作， 不思安住于如是性。 不结跏趺坐站立亦可， 本已证得故无须寻。 不供养以自性知， 近于全解脱大圆满道。 鱼轮菩提心， 绕行而趋向自生心。 长久寻觅不得义， 义中之义寻觅从心生。 于无根之精要上， 错乱之习气皆空。 觉性结合不空二， 不生不灭无因缘。 对治等同于彼， 紧则束缚松则解脱。 安住于一切故隐蔽之状， 不修即是修， 观鼻尖亦已舍弃， 不生之轮同时明。 如千日之坛城， 不寻自成本来清净，束缚皆成勤作。 解脱则不摇稳固住， 此义了悟之士夫， 觉性结合心识不能及。 如金刚日之精要， 如草上露般本已成佛。 何者次第共同结合后， 不合诛杀父焚烧山谷， 杀尽三界动摇之物后， 觉性生于光明刹土。 已作完结何不作， 本已解脱故离束缚。 未示觉性之界