Chinese
以及，从能生出意义的无自性中显现，发出种种不同的声音，产生和象征的作用，是形名言说的门，是类别区分，通过文字的基础就能知晓和证悟那真如。名为《卡萨曼达与虚空边际等同之续》中，智慧明觉的影像显现之第十六章。之后，在聚集的眷属中，名为金刚庄严的大菩萨，以清净之心焕发出喜悦的光彩，向薄伽梵吉祥普贤如是说道：我等聚集的眷属，对于如实的事物之义，未能平等安住，无有动摇、无有昏昧、明亮之义，善逝巴达哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）薄伽梵吉祥普贤如是说道：具足殊胜信欲的具福者，必定能通达圆满之义。如教言之语，若能在行为中见到词句的究竟，那就像追逐幻影般，跟随虚妄分别的延续。真实的道无法用言语诠释，我所宣说的真实性是错谬的。清净与不清净，无二无别地混合且相同，无论如何也不区分智慧与愚痴。无碍明亮的灯火，远离一切思虑，自然不动摇，昏昧地安住在三摩地王中。因成为导师的明灯而被众人赞颂，因成为佛法的精髓而成为文殊童子。无为任运圆满地安住在安乐的怀抱中。成为戒律等行为如大海般的基础，如是宣说和讲述通往解脱的道路，细微且难以理解，是超越觉悟的众生之道。不住不缘，无有戏论，远离一切思虑，言语无法表达，形状和颜色不是感官的对象。难以指示和恒常，连微尘般的量也无法言说。过去进入正道的仙人，被耽著禅修的安乐之病所束缚。没有亲眼看见的眼睛，却是看见的眼睛，因此被称为一切遍知之眼。以历史的真实作为量度的智慧，以三种禅定作为成就的究竟，无勤而偏离教言，是堕落者。无为任运圆满的
English
And, from the selflessness that gives rise to meaning, appearances arise, and various sounds are heard. The functions of generating and symbolizing, the door of expressing forms and names, the categories and distinctions, and the basis of letters, through these, one will know and see that very suchness. From the Tantra called "Khasa Manta Equal to the Edge of Space," the sixteenth chapter, "The Appearance of the Reflection of Awareness and Wisdom." Then, from within the assembled retinue, the great Bodhisattva named Vajra Ornament, with a clear mind, emitted the radiance of joy, and spoke thus to the Bhagavan Glorious Samantabhadra: We, the assembled retinue, regarding the meaning of things as they are, have not been able to abide equally. The meaning of unwavering, unconfused, and clear, the Sugata Bataha. (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning) The Bhagavan Glorious Samantabhadra spoke thus: Fortunate ones endowed with supreme faith and desire, will surely attain the meaning of perfection. Like the words of the teachings, if one sees the ultimate meaning of words in conduct, then it is like chasing after illusions, following the continuation of false discriminations. The true path cannot be expressed by words, my declaration of truth is mistaken. Purity and impurity are non-dual, mixed and the same, in no way distinguishing between wisdom and ignorance. The unobstructed and clear lamp, free from all thoughts, naturally unwavering, confusedly abiding in the King of Samadhi. Because it has become the lamp of the teacher, it is praised by all. Because it has become the essence of the Dharma, it is the Youthful Manjushri. Effortlessly and spontaneously abiding perfectly in the embrace of bliss. Becoming the basis of conduct such as discipline, like the ocean, thus declaring and speaking of the path to liberation, subtle and difficult to understand, it is the path of beings beyond realization. Non-abiding, non-referential, without elaboration, free from all thoughts, words cannot reach, shape and color are not objects of the senses. Difficult to indicate and constant, not even a particle can be spoken of. The ancient sages who entered the right path, are bound by the disease of attachment to the bliss of meditation. There are eyes that do not see directly, but are seeing eyes, therefore they are called the eyes of all-knowing. Taking the truth of history as the wisdom of measurement, using the three samadhis as the ultimate of accomplishment, effortless and deviating from the teachings, is a fallen one. Effortlessly and spontaneously perfect
Chinese
安乐的境界中安住。克热绕自生无基大乐中安住。已得的甘露平息勤作的痛苦。离戏如是于境界中一切如是安住。无论什么形象也不作意，以方便于其中195安乐。与一切相违，完全舍弃的法。五毒和五无间罪的。清净道中进入则获得平等之王位。妇女等一切也不舍弃。一切法皆为明点的自性。无有戏论也无有积聚。无有生也无有灭。无实无相什么也不存在。不分别的此心髓。如虚空般本来存在。超离分别的言思境。如是宣说。一切眷属聚集者们。大多数眷属与菩提心相遇而心开阔。成为平等安住者。喀萨曼达与虚空边际等同之续中，匝达龙缠绕之品第十七竟。之后，金刚萨埵以智慧清净之心显现身相。为了使聚集的眷属欢喜，以无边无际的觉性光明的殊胜供品作供养，如是祈请。任运成就本来大乐。本来显现于聚集的眷属。虽显现然自之面远离。以普贤大悲。加持如水与月般。请为聚集的眷属宣说。如是说道。安乐逝者如是宣说。勤作196与不勤作于菩提心中一。心性与虚空边际等同。如是说。金刚萨埵如是禀告。我等聚集的眷属们。无始以来是心，和。为无明障翳所遮蔽。以普贤您的大悲。宣说非是正义的决定之义。为无扰动之光明义。如是说道。之后普贤王如来示现微笑之光彩，法身本来极寂静。远离轮回分别境的。有和没有之事业于法界中一。于平等一中幻变如是显现。希求显现勤作之心乃巨大痛苦之病。所宣说之乘的多少差别也是。戒律仪和内外三昧耶，和。引导
English
Resides in the realm of bliss. Kheres Rab naturally dwells in the great bliss without foundation. The nectar that has been attained pacifies the suffering of exertion. Just like detachment, it resides in the realm, just like everything. Without considering any form, enjoy it with skillful means. A Dharma that is contrary to everything and completely abandoned. Of the five poisons and the five inexpiable sins. Entering that pure path, one attains the king of equality. Women and all others are not abandoned either. All dharmas are of the nature of bindus. There is no elaboration and no accumulation. There is no birth and no cessation. Non-existent characteristics do not exist in any way. This essence of non-conceptualization. Has always existed like the sky. It transcends the realm of thought and speech of conceptualization. Thus he spoke. All the assembled retinues. Most of the assembly met with the mind of enlightenment and their minds were opened. They became equally abiding. From the Tantra of Khasa Manta, which is equal to the edge of the sky. The seventeenth chapter, the chapter of wrapping Tsata in a dragon, is complete. Then, Vajrasattva manifested his body with a mind of pure wisdom. In order to please the assembled retinue, he offered boundless and excellent offerings of the light of awareness. He then prayed as follows: Spontaneously accomplished, originally great bliss. Originally appearing to the assembled retinue. Although it appears, its own face is separate. With the great compassion of Samantabhadra. Blessings like water and the moon. Please explain to the assembled retinue. Thus he spoke. The Sugata spoke as follows: Exertion and non-exertion are one in the mind of enlightenment. The nature of mind is equal to the edge of the sky. Thus he spoke. Vajrasattva then requested as follows: We, the assembled retinue. From the beginning, it is the mind, and. It is obscured by the darkness of ignorance. With the great compassion of Samantabhadra. Explain the definitive meaning that is not the direct meaning. For the meaning of undisturbed clarity. Thus he spoke. Then, Samantabhadra showed the radiance of a smile, the Dharmakaya is originally completely secluded. Abandoning the realm of samsaric conceptualization. The activity of being and non-being is one in the Dharmadhatu. Transformation appears in the same way in equality. The mind of wanting to appear, the mind of exertion, is a disease of great suffering. Also, the many differences in the vehicles that are proclaimed. The vows of morality and the inner and outer samaya, and. Guiding
Tibetan
ལ་འདུལ་བའི་ངོ་བོ་ཇི་སྲིད་འདོད་ལ་བསྟན། །ཐ་སྙད་ཙམ་དུ་འདུལ་ཞེས་བྱ་མོད་ཀྱི། །དམ་དུ་བཅས་པའི་ཡུལ་ཡང་རྡུལ་ཙམ་མེད། །དམ་བཅས་པ་ཡི་ཡུལ་མེད་རབ་རྟོགས་ན། །དམ་དུ་བཅས་དང་སྐྱོན་མེད་ནམ་མཁའ་འདྲ། །འདོད་དགུར་སྒྱུར་ཞིང་སྙིང་རྗེ་ཐབས་མི་སྤངས། །བསྒོམ་པའི་ཡུལ་མེད་དེ་ལ་བསྒོམ་པའི་གནས། །བསྒོམ་ཆགས་བདེ་བ་བདག་འཛིན་སྡུག་བསྔལ་ཡིན། །བསྒོམ་པའི་གནས་མེད་དག་ཏུ་རབ་རྟོགས་ན། །བསྒོམས་ཀྱང་སྐྱོན་མེད་ཆོས་དབྱིངས་ནམ་འཁའ་197༄༅། །འདྲ། །ཆོས་རྣམས་སྣ་ཚོགས་ཇི་སྙེད་སྣང་བ་ཡང་། །ཐ་སྙད་ཐམས་ཅད་བྱང་ཆུབ་མཆོག་གི་ལམ། །སྙིང་པོ་བྱང་ཆུབ་མཆོག་ནི་ཡིན་ཤེས་ན། །བཟའ་ཞིང་བགྲོད་ཀྱང་ཡུལ་ནི་ག་ལ་ཡོད། །བྱ་བྱེད་རྫོགས་པའི་ངང་དུ་རབ་རྟོགས་ན། །གང་ལྟར་བཟའ་ཞིང་བགྲོད་དང་ཡུལ་ལས་འདས། །བསྐལ་པ་མེད་བཞིན་ཀུན་གྱི་རེ་སྐོང་བའོ། །མཉམ་ཉིད་དང་རྟོག་ཐེག་ཆེན་འདི་དག་ནི། །ཀུན་ལ་ཁྱབ་ཅིང་མ་རྫོགས་ཅོས་འགའ་འང་མེད། །ཆོས་དང་གར་མ་ཆད་པའི་རང་བཞིན་ལས། །ཐུགས་རྗེ་ཆེན་པོ་ནམ་མཁའི་དབྱིངས་ཕྱུགས་ནས། །ཐབས་ཀྱིས་རོལ་བས་འདོད་དགུར་བསྒྱུར་བའི་དཔལ། །དེ་ལ་དེ་བཞིན་བག་ཆགས་བཟང་བའང་མེད། །དེ་བཞིན་ཡེ་ནས་བདུད་རྩིས་ཟིན་པ་ལས། །བྱས་པས་ཟིན་པས་ཡོང་མི་འགྱུར་ཞེས་བཤད། །མ་ལུས་ཟིན་པར་གྱུར་ཏེ་དབྱིངས་རྟོགས་ན། །རྣམ་པ་ཀུན་བྱས་བྱང་ཆུབ་མཆོག་གི་ངང་། །དེ་དང་མཐུན་པའི་དགོངས་སྤྱོད་བདེ་བ་ལ། །ཞབྲུལ་དང་མ་འཁྲུལ་མཉམ་ཞེས་གསུངས་པའོ། །ཞེས་བཀའ་སྩལ་ཏོ། །ཞེས་གླེངས་སོ། །དེ་ནས་ཀུན་ཏུ་བཟང་པོ་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། ཁམས་གསུམ་ལས་འདས་ཡིད་བཞིནརིནཆེནདག །བགྲོད་མེད་རྣམ་པར་གྲོལ་བའི་ལམ་སྟོན་པ། །གཞན་ནས་བཙལ་བས་རྙེད་པར་མི་འགྱུར་ཏེ། །ཐིག་ལེ་ཆེན་པོ་ཀུན་ཏུ་ཁྱབ་པས་ན། །རང་བྱུང་ཀུན་བཟང་ཡེ་ནས་འོད་གསལ་ལ། །རྩོལ་བས་198བརྩལ་དུ་མེད་དེ་སྙིང་པོའི་དོན། །རྣམ་པར་སྣང་མཛད་རྟག་པ་ཀུན་ཏུ་བཟང་། །གཉིས་མེད་བདེ་བའི་མཆོག་སྟེ་ལྷུན་གྱི་གྲུབ། །དེ་བས་རྟག་ཆེན་དེ་ནི་འགྱུར་བ་མེད། །བདེ་བ་ཆེན་པོའི་ལོངས་སྤྱོད་རྫོགས་པ་ནི། །འདི་ལས་ཤིན་ཏུ་རྣལ་འབྱོར་རོ། ཁ་ས་མན་ཏ་ནམ་མཁའི་མཐའ་དང་མཉམ་པའི་རྒྱུད་ལས། ཐམས་ཅད་ཐིག་ལེ་གཅིག་ཏུ་བསྟན་པའི་ལེའུ་སྟེ་ཉི་ཤུ་པའོ།། །།དེ་ནས་ཡང་སེམས་དཔའ་རྡོ་རྗེས་རིག་པའི་སྟན་ལས་འཐོན་ཏེ་སེམས་ཀྱི་དྲི་མ་སྦྱངས་ནས་དངས་པའི་སེམས་ཀྱིས་འདུན་ནོ། །གཉིས་སུ་མེད་པའི་ཨུ་པ་ཧ་ར་ནས་ཞུས་པ། བཅོམ་ལྡན
Chinese
调伏的体性如欲而示现，虽仅名言上称为调伏，然立誓之处，微尘许亦无有。若能善解立誓之处皆无，则立誓与无过，犹如虚空。随欲转变，慈悲方便亦不舍弃。无有禅修之境，即是禅修之处。执著禅修之乐，即是痛苦之根源。若能善解无有禅修之处，则修亦无过，犹如法界虚空。诸法种种显现，一切名言皆是菩提胜道。若知其精髓即是殊胜菩提，则食行亦无处可寻。若能善解行止圆满之状态，则无论如何食行，皆超越处所。如无劫般满足一切愿望。此等平等性与证悟大乘，周遍一切，无有丝毫未圆满之处。从法与舞不断绝之自性中，大悲充满虚空界，以方便嬉戏，转变诸欲之光辉。彼处亦无如是之善习气。如是本自为甘露所摄持，故云非由作为所摄持，故不可变。若能完全摄持而证悟法界，则一切行为皆是殊胜菩提之状态。与此相应之见行安乐，即是无谬与不谬平等之义。如是宣说。如是讲述。其后向普贤菩萨如是请问：超越三界，如意珍宝，指示无行解脱之道，非从他处寻觅可得，因大明点周遍一切，故自生普贤本自光明，无须勤作，此乃精髓之义。普贤金刚持，无二安乐之至上，任运成就。故此大常不变。大乐圆满受用，于此尤为瑜伽。喀萨曼达与虚空边际相等之续中，显示一切为一明点之品，第二十品。之后，金刚萨埵从智慧之座起身，清净心之垢染，以清净之心祈愿。从无二供养中请问，世尊
English
The nature of subduing is shown as desired. Although it is only nominally called subduing, there is not even a particle of a place to vow. If you understand well that there is no place to vow, then vowing and being without fault are like the sky. Transforming as desired, compassion and means are not abandoned. There is no object of meditation, that is the place of meditation. Attachment to the bliss of meditation is the suffering of self-grasping. If you understand well that there is no place of meditation, then even if you meditate, there is no fault, like the Dharma realm, the sky. All kinds of phenomena appear, all words are the supreme path of enlightenment. If you know that the essence is supreme enlightenment, then where can you find a place to eat and walk? If you understand well the state of complete action, then no matter how you eat and walk, you transcend the place. Like countless eons, fulfilling all wishes. These equality and realization of the Great Vehicle, pervade everything, and there is nothing that is not complete. From the nature of Dharma and dance without interruption, great compassion fills the realm of space, playing with means, transforming the glory of all desires. There is no such good habit there. Thus, it is naturally held by nectar, so it is said that it is not held by action, so it cannot be changed. If you can completely hold and realize the Dharma realm, then all actions are the state of supreme enlightenment. The view and practice of bliss that is in accordance with this, is the meaning of equality without error and without mistake. Thus it was said. Thus it was spoken. Then he asked Samantabhadra: Transcending the three realms, wish-fulfilling jewel, showing the path of liberation without going, it cannot be found by searching elsewhere, because the great bindu pervades everything, so the self-born Samantabhadra is naturally bright, without effort, this is the meaning of the essence. Vajradhara Samantabhadra, the supreme of non-dual bliss, spontaneously accomplished. Therefore, this great constant is unchanging. The perfect enjoyment of great bliss, is especially yoga in this. In the Tantra of Khasamanta equal to the edge of the sky, the twentieth chapter, which shows everything as one bindu. Then, Vajrasattva rose from the seat of wisdom, purified the defilements of the mind, and prayed with a pure mind. Asking from the non-dual offering, Bhagavan.