English
By pacifying. For the benefit of all sentient beings who are drowning in the swamp of ignorance, For the benefit of the pervasive lord (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), For the sake of my own benefit, out of love for me, To eliminate all defilements, To know all ignorance, With the superior intention of wisdom, According to the difference of intention, With the vehicle that is compatible with the faculties, In order to attain the supreme fruit, For sentient beings and the assembly of devotees, Explaining the naked seeing of the Buddha, the self-nature of enlightenment. Do not be distracted, all you attendants, listen with reverence. ཨ་ཨ་ཏིཥྛ་བྷོ་ཡེ་དྷརྨ་དྷཱ་ཏུ་ཧྲྀ་ད་ཡ་མ་ཧཱ་སུ་ཁ་ཧོ། (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) བྷ་ཏ་དྷརྨ་སརྦ་དྷཱ་ཏུ་ཐུ་ལ་ཧྲྀ་ད་ཡ་ཨ། (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Although it is the first, the beginningless, and without name, In order to not be separated from knowing, it is explained to the retinue of self-nature purity. In the beginning when there was nothing, Conceptual names cannot reach it, Possessing all aspects, yet without aspects, The unreal, genuine phenomenon, The primordial purity, without basis, the basis of all, Nothing at all, yet appearing as everything, originally non-existent, Without knowing, self-nature pure, empty and clear, That very nature transcends the realm of consciousness. The first Buddha is without cause, Without beginning, therefore without elaboration. The Buddha has no beginning and no end, Truly abiding at the limit, The true selflessness, is suchness itself. Holding the nature of non-dual wisdom, Possessing wisdom, knowing existence and non-existence, The eye of wisdom, pure from the beginning, Without conceptual thought, spontaneously accomplished, Without end, without example, Invisible, imperceptible, not a clarifier, Immutable, all-pervading, is the all-pervasive, Like that which transcends all. Merely indicating with a name, The primordial purity Buddha cannot be represented, Unreal, beyond mind, without name. Thus it is said. From the tantra, "The King of Mountains of Accumulation, the Essence of the Intentions of All Buddhas," in the beginning when there was nothing, the third chapter explains the unreal, unknowing, unrepresentable, primordial purity, transcending names, metaphors, words, and letters. Then, the self-nature clear, blazing with light, To the original, primordial purity Buddha, Asked: How is the basis of Buddha and sentient beings? The teacher spoke to the retinue: Although the self-nature of primordial purity has no difference, Listen as I explain the awareness of its potential. The basis of Buddha, sentient beings, samsara, and nirvana, The basis of pervasion, the basis of movement, the basis of arising, The basis of all, the expanse of space pervades, The basis of Buddha, sentient beings, samsara, and nirvana, In the realm of unreal equality, the great treasure of all arising.
Chinese
智慧被认为是产生各种能力和功德的宝库， 就像海洋、大地和黄金的宝库一样。 以平等性，生起和显现是无穷无尽且不变的。 如是说。 在《积山经》中， 显示佛与有情之基础的章节，即第四章。 然后，以清澈澄明的智慧， 向原始本净的佛陀请教： “在二者（佛与有情）的基础是平等性的情况下， 向上发展和向下迷惑的过失是从哪里产生的？” 被询问后，导师向眷属开示说： “在以精要遍布的平等性中， 从觉性和无明这两种， 产生了向上发展和向下迷惑这两种。 从动摇和不动摇这两种， 产生了三身和三毒这两种。 从变化和不变这两种， 产生了最初的佛陀和迷惑。 从抓住和不抓住这两种， 产生了知与不知这两种。 从相遇和不相遇这两种， 产生了显现之门和迷惑之门这两种。 从证悟和未证悟这两种， 产生了三身和三界这两种。 本体是一个，显现的方式有两种， 即证悟和未证悟这两种。 非一非二是亦是亦非。 如同鸽子的脖子和樟脑一样。 本体是一个，显现的方式有两种， 因缘和所遇是药物和毒药这两种。 在无实有、普作、唯一的基础上， 从证悟和未证悟这两种， 产生了佛和有情这两种。 一个基础，力量上有包含和不包含两种。 最初产生的是包含。 通达意义，本净是法身。 未通达意义，则在六道轮回中漂泊。 ”如是说。 在《积山经》中， 显示向上发展和向下迷惑的章节，即第五章。 然后，以清澈澄明的智慧， 向原始本净的佛陀请教： “这二者（向上发展和向下迷惑）的过失和功德是什么样的？” 被询问后，导师向眷属开示说： “证悟时，没有过失和功德这两种， 未证悟时，在心识中产生过失和功德。 过失的根源是风的扰动。 智慧变成风，意识的念头无法产生。 觉性融入精要，因此无法动摇。 精要融入觉性，因此最初成为原始佛。 精要与母相遇，因此智慧获得自己的位置。 觉性、意识和无明被根除，从根本上清除了迷惑。 在精要的虚空中，功德不可思议。 证悟的程度和了知的程度，功德无法言说。 如同虚空的界限和日月宝珠的形态。 ”如是说。
English
Wisdom is considered a treasure trove from which various abilities and merits arise, Like the treasure troves of the ocean, earth, and gold. With equality, arising and manifestation are inexhaustible and unchanging. Thus it is said. In the Tantra of the Mountain Pile, The chapter showing the basis of Buddhas and sentient beings, which is the fourth. Then, with clear and pure wisdom, To the primordial pure Buddha, "When the basis of both (Buddha and sentient beings) is equality, From where do the faults of upward development and downward delusion arise?" Having been asked, the Teacher taught the assembly: "In the equality pervaded by essence, From the two, awareness and ignorance, The two, upward development and downward delusion, arise. From the two, movement and non-movement, The two, the three kayas and the three poisons, arise. From the two, change and non-change, The original Buddha and delusion arise. From the two, grasping and non-grasping, The two, knowing and not knowing, arise. From the two, meeting and not meeting, The two, the door of manifestation and the door of delusion, arise. From the two, realization and non-realization, The two, the three kayas and the three realms, arise. Essence is one, the way of appearance is two, Which are realization and non-realization. Neither one nor two, is both is and is not. Like the neck of a pigeon and camphor. Essence is one, the way of appearance is two, Condition and what is met are the two, medicine and poison. On the one basis of the non-existent, all-creating, From the two, realization and non-realization, The two, Buddha and sentient beings, arise. One basis, in strength there are two, including and not including. What arises first is including. Understanding the meaning, original purity is the Dharmakaya. Not understanding the meaning, one wanders in the six realms of samsara." Thus it is said. In the Tantra of the Mountain Pile, The chapter showing upward development and downward delusion, which is the fifth. Then, with clear and pure wisdom, To the primordial pure Buddha, "What are the faults and merits of these two (upward development and downward delusion) like?" Having been asked, the Teacher taught the assembly: "When realized, there are not the two, faults and merits, When not realized, faults and merits arise in the mind. The root of faults is the disturbance of wind. When wisdom becomes wind, the thoughts of consciousness cannot arise. When awareness dissolves into essence, it cannot move. When essence dissolves into awareness, one becomes the original Buddha at the beginning. When essence meets with the mother, wisdom gains its own place. Awareness, consciousness, and ignorance are eradicated, delusion is cleared from the root. In the space of essence, merits are inconceivable. The extent of realization and the extent of knowledge, merits cannot be spoken of. Like the limit of space and the form of the sun, moon, and jewels." Thus it is said.
Chinese
从积山经中，开显本净佛之功德品第六。 之后，从虚空中，清净者问到，对于初始佛普贤王如来，无明错乱的过失是从哪里产生的？世尊对眷属开示说，过失是风和无明，不了解平等自性是无明风。风为缘，明觉未抓住地基。明觉未抓住地基，生起意的分别。是或不是，生起名字的类别。考察名字，心中生起贪欲。过失的根本是风明觉的傲慢执着，不知返回之法，生起意的贪恋执着。那些以力量显现光身具眼者，因其过失而生起六种烦恼。我执五毒，鬼神我与我所，六道众生因错乱而流转轮回。能取所取境识，偏袒，破立之过失。显现执着，贪嗔之过失，说也说不完。根本是二元意念，我与我所，贪恋嗔三毒，是过失的根本。如是说。从积山经中，开显过失之根本品第七。 之后，从虚空中，清净者问到，对于原始本净佛，以何证悟心髓本净？世尊对眷属开示说，心髓精华积聚，宣说重要窍诀。光明虚空融入于心。对于证悟心髓本净之方法，放下贪恋，作为，勤作，修持。不看，不修，不行，超越心识。无实本净原始之性，是作为寻觅，思虑超越，不可表示的。超越心识，离于思虑，证悟密意。证悟之时，远离知说之边。无实万有，一无所有却显现一切，并非本来没有，而是显现种种。种种显现而无实体。并非一无所有，而是显现为二。二元未成立，合一而住。不合一而住，则无事物。无实之体性，超越心识。暂时譬喻为明空无别，自生光明虚空，极为清净。明澈澄净，澄净而无空隙。以此证悟心髓本净。什么也不是，菩提心。无实安立，超越心识。心髓精华积聚，口诀之要点。如是说。从积山经中。
English
From the Tantra of the Mountain Pile, Chapter Six: Showing the Qualities of the Primordial Pure Buddha. Then, from the clear sky, the pure one asked, "From where did the faults of delusion and ignorance arise for the primordial Buddha, Kunsang (Samantabhadra)?" The Teacher then spoke to the assembly: "The fault is wind and ignorance. Not knowing the nature of equality is ignorant wind. Wind is the condition, and awareness does not grasp the ground. Because awareness does not grasp the ground, conceptual thoughts arise. 'Is it or is it not?'—categories of names arise. By examining names, desire arises in the mind. The root of faults is the arrogance of wind and awareness. Not knowing how to turn back, attachment and clinging of the mind arise. Those with light bodies and eyes due to their power, from their faults, the six afflictions arise. The five poisons of self-grasping, the spirits of 'I' and 'mine,' sentient beings of the six realms wander in samsara due to delusion. Grasping and grasped objects, biased mind, the faults of affirmation and negation. The faults of attachment and aversion to appearances are beyond words. The root is dualistic mind, 'I' and 'mine,' greed, hatred, and the three poisons are the root of faults." Thus he spoke. From the Tantra of the Mountain Pile, Chapter Seven: Showing the Root of Faults. Then, from the clear sky, the pure one asked, "How does one realize the essence of primordial purity in the primordial, pure Buddha?" The Teacher then spoke to the assembly: "I will explain the essential accumulation of the heart essence, the great key point. Merge clear light and clear space into your heart. For the method of realizing the essence of primordial purity, abandon desire, activity, effort, and practice. Do not look, do not meditate, do not act; it is beyond the mind. That unreal, pure, original nature is beyond searching for, beyond thought, and cannot be represented. Realize the intention that is beyond mind and beyond thought. At the time of realization, it is free from the limits of knowledge and expression. Unreal, all things, nothing at all, yet appearing as everything—it is not that it was never there, but it appears in various ways. Various appearances have no substance. It is not nothing at all, but it appears as two. The two are not established, they dwell as one. Not dwelling as one, there is no thing. The nature of unreality is beyond the mind. For now, to represent it, it is inseparable clarity and emptiness. Self-arisen clear light, clear space, completely pure. Clear and transparent, transparent with no gaps. Through this, realize the essence of primordial purity. It is nothing at all, the mind of enlightenment. Unreal establishment, beyond the mind. The essential accumulation of the heart essence, the key point of the instructions." Thus he spoke. From the Tantra of the Mountain Pile.