English
Like a lamp, there is originally no interruption. Awareness is self-liberated, transcending the mind of characteristics. Wisdom is clear within, characteristics are liberated in their own place. Bindu has no inside or outside, it is very wonderful. The thread of life, the sharp razor burning fiercely. Like a Chandala (outcaste) evildoer, killing oneself and falsely accusing others. Having cut the rope of samsara, liberate others. Liberating characteristics in their own place, also liberate others. Thus it is said. From the Tantra of the Division of Kalpas. The goddess is the seventh chapter, the originally self-liberated one. Again, it was taught: Listen, secret lord. With the fruit of the karma of fierce jealousy. In the realm of the gods, mistaking it for a fruit. Is the desire realm, the form realm, the formless realm, the three realms. The emanation body of the powerful Indra. The fall of the gods is not redeemed, compassion is false. I have not seen all redeemed, therefore the falls are many. If his compassion is true, then all are redeemed. A little redemption is like the steps of a large city. The compassion that can redeem all is false. Compassion has no subtraction or addition originally. Only in a partial understanding, it is grasped by oneself. Bindu is not Dharma, in space, the six realms are vast and wide. Only in clinging to one's own continuum, the three existences are narrow and narrow. The great seed of bindu is originally vast and wide. For small-minded doctors, even clinging to the mind is narrow. If self-liberation and self-arising are known, then the three existences are originally pure. If subtle clinging of the mind is created. Then the Buddha's compassion is impartial and narrow. Non-clinging is the Buddha's compassion. Uninterrupted play arises as the Buddha's adornment. Uninterrupted appearance, existence and appearance expand into bindu. In the space of pervasive expansion, wisdom is vast and wide. Without interrupting boundaries, and without falling into a side. The Buddha's compassion is from the thorns of hell. And the wish-fulfilling cow, there is originally no difference. Incorporated into one, there is originally no practice. Non-clinging is compassion. If compassion is interrupted, then is the lineage of wisdom cut off? In oneself, the power of self-arising is said to be interrupted. In non-dual practice, dualistic appearance falls out of the mouth. If one desires the Buddha's intention, then the originally inherent is false. Thus it is said. From the Burning Tantra of the Division of Kalpas. The eighth chapter, the liberation of the six realms in their own place. Then, again, the Bhagavan. Spoke to the secret lord: Hey, secret lord
Chinese
哦，谛听！请开示显现之窍诀，如是请问。赐予开示：六道众生、外道断常，以及八乘次第，皆是世间法。显现总集为四种：六道众生的显现，乃是于大悲三身化现的自显现上，颠倒错谬地见为恶趣善趣的六种显现。然若未曾了知自显现本净法身的加持，无有损益，则六道自解脱之时，终不可得。外道断常之见的显现，若未曾显现自显现无别，则于断常显现中迷乱，流转轮回。分别九次第的显现各异。若小智众生未能了悟无偏之显现，则真实于自性中解脱之时，终不可得。分别诸天之显现，犹如幻化。若未能了知幻化自解脱、自然显现，则证得大乐自显现清净之时，终不可得。秘密主，谛听！于无有方所的游舞文字上，莫作读者，应舍弃智识。于自显现明朗纸上，将游舞文字凸显描绘，纵是金刚萨埵，亦难摧毁。于意义不变的自显现上，以智慧之力雕琢之显现，我普贤王如来亦难寻得。三时不变之智慧，若被自识顽童盗取，纵使是精明的窃贼，亦无法寻得其踪迹。恒常相伴的自识，若于狭小额头之河流的波涛中散乱成海，纵使恒常观修，亦终将受欺。种姓之子，谛听！难以理解之词句义理，若以甚深之音声述说，则将落入边见，范围亦受局限。于无有损益之智慧上，以见修行之杂染加以混淆。对于所知事物之本性，若仅依于片面之见，便言已生起智慧，实乃狂妄之语。生起之法终将灭尽，故智慧亦成造作之法。于自显现周遍广大、无有偏颇之境，便言已生起证悟体验，实乃狂妄之语。生起之法终将消逝，故证悟体验亦成造作之法。若言修持对治，便可获得果位，然对治终有穷尽之时，果位亦成造作之法。因果味等同之智慧法身，
English
O listen! Please explain the essential instructions on appearances, thus it was requested. The instruction was given: The six realms of beings, the eternalism and nihilism of the heretics, and the eight vehicles in sequence, are all worldly phenomena. The condensed appearances are of four types: The appearances of the six realms of beings are the self-appearances of compassion, the three kayas, and the emanations. Mistakenly seeing them as the six appearances of bad and good destinies, even though they are divided into six, if one does not know that the blessings of the self-appearance, the pure dharmakaya, are without increase or decrease, then the time for the self-liberation of the six realms will not come. The appearance of the heretical views of eternalism and nihilism, if the non-duality of self-appearance has not dawned, then one will wander in samsara, confused by the appearances of eternalism and nihilism. The appearances of the nine levels of conceptualization are distinct. If beings of small intelligence do not realize the impartial appearance, then the time for genuine liberation in one's own nature will not come. The appearance of the gods of conceptualization is merely illusion. If one does not know the self-liberation of illusion, the natural arising, then the time for purifying the self-appearance of great bliss will not come. Secret Lord, listen! In writing the letters of the unconfined movement, do not be a reader, abandon knowledge. On the clear sheet of self-appearance, this embossing of the letters of movement, even Vajrasattva, you would find it difficult to destroy. On the self-appearance of unchanging meaning, the appearance sculpted by the power of wisdom, even I, Samantabhadra, would find it difficult to find. That wisdom unchanging in the three times, if it is carried away by the thieving intellect of self-awareness, even a clever thief would not find its depths. That self-awareness that always accompanies, if it is distracted into a sea by the waves of the river of the small forehead, even if one always meditates, one will ultimately be deceived. Son of the lineage, listen! The meaning of words that are difficult to understand, if spoken with profound sounds, will fall into bias and the scope will be limited. On the wisdom without increase or decrease, it is mixed with the impurities of view, meditation, and action. Regarding the nature of knowable things, if one relies only on a partial view, and then says that wisdom has arisen, it is a foolish boast. Since what is born will cease, wisdom becomes something fabricated. In the self-appearance that is all-pervasive and impartial, if one says that experiential realization has arisen, it is a foolish boast. Since what arises will disappear, experiential realization becomes something fabricated. If one says that by meditating on the antidote, one will obtain the result, then the antidote will have an end, and the result will become something fabricated. The dharmakaya of wisdom where cause and effect are of equal taste,
Chinese
超越行境之意，乃是普贤之意，唯是自显现之智慧。如是说。出自《劫分续》。显示一切显现为自显现之品第九。此后，秘密主请问：请开示显现与执着的体性。如是请问后，从广大明点的虚空中开示：此不共之法，以传承之表示象征，显现之表示有四种。自显现自解脱，比明镜更明亮。此执着各自显现，无论如何显现，以不定的白色和红色，在中阴显现转变。以想要显现的勤作之病执着。显现转变，身心转变。此自显现颠倒之体性，现在获得法的显现之索上，以执着的橛子未断绝，对于广大遍布之实相，指出源头乃是毁灭。禅修散乱和懈怠，弯曲以及昏沉和散乱，若未现起流动的黑字，在中阴询问文字。若不将询问者囚禁，无论修习多久都是痛苦之因。使散乱懈怠弯曲，看何处不散失文字。昏沉和散乱的禅修，是所有小智者的共同禅修。以大执着使自见广大。昏沉则明亮，散乱则生起。如是说。出自《劫分续》。于六道之显现颠倒上，盖上自显现之印，以及放执着于自解脱之品第十。此后又开示：显现之表示的体性，从流动之各种显现中，对于未作之果，显示未作之意，显示不变之义。那也以譬喻开示象征意义，首先安立四面镜，具有五法，即明、空、无碍，无灭、不变这五者。非法的无因无缘，任何对治都无法摧毁，非佛所作，非有情所造，非作者所作，本来自成，未于续部中生起，也非以教证所象征，未下定诀窍，五部未授记，事物之实相成就为所知之自性。
English
The thought beyond the realm of practice is the thought of Samantabhadra, which is solely self-manifesting wisdom. Thus it was said. From the Tantra of the Division of Kalpas. The ninth chapter, which shows all appearances as self-manifesting. Then, the Lord of Secrets asked: Please explain the nature of appearance and grasping. After asking this, from the expanse of the vast bindu, it was taught: This uncommon Dharma is symbolized by the signs of the lineage. The signs of appearance are fourfold. Self-manifestation, self-liberation, clearer than a clear mirror. This grasping appears separately, however it appears, with uncertain colors of white and red, appearances change in the bardo. Grasping with the disease of wanting to appear through effort. When appearances change, body and mind change. This introduction to the perversion of self-appearance, now on the lasso of appearance obtained by Dharma, with the peg of grasping not severed, pointing out the source to the great pervasive reality is destruction. Meditation is scattered and lazy, bent, and also dull and distracted. If the flowing black letters do not appear, ask about the letters in the bardo. If the questioner is not imprisoned, no matter how much you meditate, it is a cause of suffering. What makes it scattered, lazy, and bent, look at the letters where they do not scatter. Meditating on dullness and distraction is the common meditation of all small-minded people. Make self-seeing great with great attachment. If dull, it is clear, if distracted, it arises. Thus it was said. From the Tantra of the Division of Kalpas. The tenth chapter, which places the seal of self-appearance on the perversion of the appearances of the six realms, and releases grasping into self-liberation. Then again it was taught: The nature of the signs of appearance, from the various appearances of movement, for the unmade fruit, shows the unmade meaning, shows the unchanging meaning. That also symbolizes the meaning with an illustrative introduction, first establishing four mirrors, possessing five qualities, namely clear, empty, unobstructed, unceasing, and unchanging. By the non-dharma, without cause or condition, no antidote can destroy it, not made by the Buddha, not created by sentient beings, not made by the maker, spontaneously accomplished from the beginning, not arisen in the continuum, nor symbolized by scripture, not finalized with instructions, not prophesied by the five families, the reality of things is established as the nature of knowledge.