English
The ultimate of the Vajra Dakini path is without end. (-ཏྣོརྟྱེ) It is the increase on the realization of emptiness. (-ཊཱྀཏྱཱྃ) All are shown in the essence. (-ཏཱྃརྟཱ) It is the appearance of cessation. (-རྟྟཱཏྱཱུ) It is beyond the cessation of dharmata. (-ཏྱེཾཋླཱྀ) Showing different dharmas on the different bodies of sentient beings. (-ཋྚཱཐཱཾ) From the illusory sound, collecting the tantra, it is the wisdom that relies on. (-དྷཱུཾཌྲོཾ) On the five noble paths, wisdom appears as an object. (-དླྀཊྟྲྀ) On the appearance of the wisdom of awareness, eliminating the obstacles of ignorance. (-དྒྷདྡེ) It is showing the dharmadhatu as encircling. (-གྡཱདྒྟཱ) Entering the appearance of the object, there is no ignorance, on the appearance of the path of wisdom, there is no mind, in the movement of the wisdom of wind, there is no intention. (-དྡྷཱཾདྷཱེ) It is showing the measure and the place of wisdom. (-ཌྷཱྀདྡྷིཾ) On the wisdom of the valid cognition path, there is no cause, on the behavior of the taste equality path, there is no direction, on the path of the appearance object, there is no appearance. (-དྡྷྱཱདྷྱཱ) On existence, for what can appear, on the appearance of is and is not, because there is no grasper, there is no grasped, emptiness is clear, the emptiness of wisdom is pure, beyond the limits. (-ཌྼྷྟཌྡྷ) Wisdom appears on the object, matures on the path continuum, wisdom swirls in the sky. (-ཌྡྙྟཌྷཱུ) Gaining inner heat, the fruit reaches the ultimate. (-དྨཽཌྷི) The elements meet with their own sound, appearance arises as the path, awareness gains its own realm, wisdom gathers into the dharmadhatu, appearance liberates as the path. (-དྡྷཱྀདྡྷྭི) Pressing the pure ground with purity, making wisdom reach the ultimate with wisdom, gaining the path with the path, essence dissolves into essence, the fruit reaches the ultimate. (-དྡྷྲྀདྡྷྲི) Taking the unborn to the path, not abandoning appearance. Wisdom arises on the object. Essence meets with appearance, therefore seeing the pure appearance of the lamp object. The method of explaining the limbs is like that. That is to say, the method of explaining is like this. When the addition and the limbs are connected, the method of explaining is the explanation of the addition. The meaning of the letters should be combined with the meaning. The method of explaining the letters should be explained according to the sound. The letters "ra" and "la" do not have "tsa". The example of the letters and the combination of meaning is, like that, abiding in all. Thus it was declared. Thus, in the Tantra of the Great Self-Arisen Awareness, the chapter on explaining the meaning of the letters is the twenty-third. Then, the Lord of Secrets again asked: Kye! Kye! Blessed One, pure body! Letters
Chinese
如果按照那种解释方法，请您讲讲安住觉性的方法。这样请示道。金刚身说道：奇哉！秘密主，听着。你所说的意义是什么？这样说道。秘密主这样说道：奇哉！奇哉！薄伽梵大悲者，我所说的意义是这样的：手的意义是执持，石头的意义是觉性，主的意义是智慧，显现为种种戏耍。秘密觉性之灯，人人都有，这就是秘密。我所说的意义就是这样。然后又请示道：奇哉！奇哉！薄伽梵大悲者，我所说的意义就是这样，请您讲讲安住觉性的方法。这样请示道。然后又说道：啊！秘密主，听着。安住觉性的方法是这样的，你要用心领会。在无分别、清净的自性中，果显现而无执着。由于没有执着、分别、所缘，就在无为的状态中安住觉性。在无有因缘的智慧中，安住无实、自明的禅定。在唯一的智慧中，安住种种显现的禅定。在清净智慧的显现中，安住如流水般的禅定。在无有造作和能造作中，安住无执、自解脱的禅定。在恒常和断灭两种见解中，安住空明无二的禅定。在空性智慧的精华中，安住五身不杂的禅定。在身和智慧的显现中，安住觉性无分别的禅定。在秘密心（藏文：ཙིཏྟ，梵文天城体：citta，梵文罗马拟音：citta，汉语字面意思：心）的中心，安住不变觉性的禅定。在虚空空性的中心，两种灯不间断，在各自的意义上安住觉性不变。空点灯的意义就是金刚身。觉性法界的灯就是虚空空性的境。譬如文字“那若”，遍布一切有情。这样说道。然后秘密主又这样说道：奇哉！奇哉！薄伽梵方便身，空点灯和觉性法界的灯，两者的差别是什么？从心中取出精华，祈请对具信和恭敬的眷属开示。这样请示道。然后又说道：奇哉！奇哉！金刚
English
According to that explanation, please tell me the method of abiding in awareness. Thus he requested. The Vajra Body spoke: Oho! Secret Lord, listen. What is the meaning of what you say? Thus he spoke. The Secret Lord said this: Kye Kye! Bhagavan, Great Compassionate One, the meaning of what I say is like this: The meaning of 'hand' is grasping, the meaning of 'stone' is awareness, the meaning of 'lord' is wisdom, appearing as various plays. The secret lamp of awareness itself, everyone has it, that is the secret. The meaning of what I say is like that. Then he asked again: Kye Kye! Bhagavan, Great Compassionate One, the meaning of what I say is like that, please tell me the method of abiding in awareness. Thus he requested. Then he spoke again: Aha! Secret Lord, listen. The method of abiding in awareness is like this, you should understand it in your mind. In the nature of non-conceptual, pure, the fruit is clear and without grasping. Because there is no grasping, no conceptualization, no object of focus, abide in awareness in the state of non-action. In the wisdom without conditions, abide in the unconditioned, self-luminous samadhi. In the single wisdom, abide in the samadhi of various appearances. In the appearance of pure wisdom, abide in the samadhi of the continuous stream. In the absence of doing and the doer, abide in the ungrasping, self-liberating samadhi. In the view of eternalism and nihilism, abide in the non-dual samadhi of emptiness and clarity. In the essence of emptiness wisdom, abide in the samadhi of the five bodies unmixed. In the appearance of body and wisdom, abide in the non-conceptual samadhi of awareness. In the center of the secret citta (藏文：ཙིཏྟ，梵文天城体：citta，梵文罗马拟音：citta，汉语字面意思：mind), abide in the unchanging samadhi of awareness. In the center of the empty sky, the two lamps are uninterrupted, abide in the unchanging awareness in their respective meanings. The meaning of the empty bindu lamp is the Vajra Body. The lamp of awareness's realm is the realm of the empty sky. For example, like the letter 'naro', it pervades all beings. Thus he said. Then the Secret Lord said again: Kye Kye! Bhagavan, Body of Skillful Means, the lamp of the empty bindu and the lamp of awareness's realm, what is the difference between the two? Extracting the essence from the heart, please bestow teachings on the assembly of faith and reverence. Thus he requested. Then he said again: Kye Kye! Vajra
Chinese
瑜伽士谛听！我所宣说，善加谨记于心。一切密咒皆圆满于二灯之中。而此中又有差别，即空性明点的灯，伴随着勤作之心。因有勤作，故未能领悟灯之真义。觉性法界的灯，远离勤作之心，而行于智慧法界。譬如虚空，澄明而清澈，将觉性置于眼中，若观之，则显现可见。于此之中，亦有如下之理：以身庄严法界，应如是令众人知晓。觉性法界灯之中心，空性智慧光明身，动摇且闪烁，如是放射种种光芒。若于此获得稳固，则融入无去无来之境。动摇与闪烁又在何处存在？此即是获得稳固。如是生起证悟之后，以身庄严法界，应如是令众人知晓。于觉性无有变动之处，法界则显现为光之景象。所见充满虚空，即是以法界庄严身。如是二种灯，若能无有分离地证悟，则于无生之义中无有分离。于本来清净之地，终将获得解脱。如是，《觉性自显大续》中，开示觉性安住之法品第二十四终。 其后，金刚密主复如是请问：奇哉！奇哉！世尊大乘之主！觉性安住之法既如是，祈请宣说乘之差别。如是请问。尔时，具大悲者如是开示：奇哉！金刚密主，善谛听！我所宣说，遣除心中之分别。乘之差别如下：即经与广大，以及极广大。所谓极广大者，八万四千，不可思议。广大无量，甚为广大，不可思议，不可衡量。不可言说，不可思议，甚为广大。所谓广大者，意指有九种差别，即声闻与独觉，以及菩萨。克里亚与邬波，如是宣说瑜伽之乘。玛哈瑜伽、阿努瑜伽，以及圆满阿底瑜伽。如是宣说九种差别。
English
Listen, yogis! What I teach, keep well in mind. All secret mantras are perfected in the two lamps. And there is a distinction here: the lamp of empty bindu, accompanied by the mind of effort. Because there is effort, the meaning of the lamp is not realized. The lamp of the realm of awareness is free from the mind of effort and acts in the realm of wisdom. Just as the sky is clear and pure, when awareness is placed in the eye, if one looks, appearances will be seen. In this, there is also this principle: adorn the realm with the body, and let everyone know it in this way. In the center of the lamp of the realm of awareness is the luminous body of empty wisdom, moving and flickering, radiating various lights in this way. If stability is attained in this, it dissolves into a state of no going and no coming. Where are movement and flickering? That is the attainment of stability. When realization arises in this way, adorn the realm with the body, and let everyone know it in this way. In the unchanging realm of awareness, the realm appears as a vision of light. Seeing the sky filled is adorning the body with the realm. Thus, the two lamps, when realized without separation, are without separation in the meaning of unborn. In the ground of primordial purity, liberation will ultimately be attained. Thus, from the Tantra of the Great Self-Arisen Awareness, ends the twenty-fourth chapter, which teaches the method of abiding in awareness. Then, the Lord of Secrets again requested, saying: "Wonderful! Wonderful! Blessed One, Lord of the Great Vehicle! Since the method of abiding in awareness is such, please explain the distinctions of the vehicles." Thus he requested. Then, the one endowed with great compassion spoke these words: "Listen well, Vajra Master! What I teach, dispel the thoughts of the mind. The distinctions of the vehicles are as follows: the Sutra, the Great Expansion, and the Extremely Great Expansion. The Extremely Great Expansion is eighty-four thousand, inconceivable. Vast, immeasurable, and great, it is inconceivable and immeasurable. Unspeakable and beyond thought, it is very great. The Great Expansion is as follows: it is considered to have nine divisions: the Hearers, the Solitary Realizers, and the Bodhisattvas. Kriya and Upa, thus the vehicle of Yoga is taught. Maha Yoga, Anu Yoga, and the Perfect Ati Yoga. Thus, nine divisions are taught."