English
It means born of encounter. Abiding without being stained by habitual tendencies. Realization matures in the continuum, it is the oral instruction of the womb. The four doors arise from oneself, the three doors arise in the continuum. The oral instruction of appearance being covered by wisdom. The appearing visions appear in sequence, abiding alone in stillness. The aggregates are the obscuring wood, the obscuring wood of appearance is burned away. It is the oral instruction of single-pointed intention. There is no need to proceed in the activity of the Buddha, it is enough to separate the lord and ministers. Water moon meets with conditions, the sky naturally separates. Distinguish between mind and wisdom, appearance is naturally sufficient. There is no need to practice in the land of all-pervading light, it is enough for the footprints to disappear and appearance to cease. There is no need to accomplish the fruit, the three bodies are without gathering and scattering, like the sun in the sky. There is no need to purify obscurations, the wisdom without causes and conditions is without defilement, like the manju stone and the nature of appearance. The Buddha arises in oneself, do not seek elsewhere. The instruction that there is no Buddha in the Dharma is like a comb and charcoal. Then, knowing the name of the Youthful Buddha very well, when looking upwards, one sees the vase body of the Youthful Buddha. When looking downwards, one sees the suffering of the six realms of beings. When looking directly, one knows the Tathagatagarbha of sentient beings 281༄༅།. Knowing body, speech, and mind. Speaking with decisive wisdom. Thus, in the Mind Section Great Space Treasury Tantra, the decisive wisdom is taught, which is the eighth chapter. Then, the five leaps are explained. Vajrasattva knows that the six realms of beings appear like reflections in a mirror, and speaks this which transcends good and evil karma. In order to suppress the fear of samsara. The oral instruction of the five leaps is explained. Showing the emanation of the body of Samantabhadra. A precious crystal person. First coming from the unobstructed space. In the middle abiding on the path without going. Finally going to the state of no birth. Reaching the other shore with five habits. That precious crystal person. Like a great garuda with complete wings, riding a horse. Reaching the dharmadhatu without effort. On the left, an elephant unchangeably tamed. The unchangeable elephant sits on a throne. The queen is adorned with beauty, blazing with light. Extremely longing to be complete with skillful means in the dharmadhatu. On the right, a white lioness leaps. On the seat of the white lioness. A turquoise man with a topknot. Footless, walking in the sky with power.
Chinese
无有迁变于法界中断。 趋入无行道之时， 明智之慧弓已拉满， 以胜妙五箭贯穿虚空。 一箭射向虚空之顶， 然虚空无有边际可触及。 父乃殊胜方便不可量， 是无生无灭之智慧。 一箭射向大海之底， 深邃难测之法界。 母乃智慧超越言语， 是无有变异之法性。 一箭射向日月之间， 日月二者威严相等，方便与智慧双运结合。 一箭射向六道众生， 六道众生置于天平上， 六道众生于天平上无有高低， 策发于自生安乐之法界。 一箭射向世间界， 以智慧光明自返照， 安置于大乐光明之地。 以五种串习而至彼岸， 于此错觉之显现中作跳跃， 因有清净之显现故， 于此有情作跳跃， 因有殊胜佛陀故， 于诸天众作跳跃， 因有圣者之初故， 于菩提心作跳跃， 因有任运成就之智慧故， 于殊胜之法作跳跃， 因有超越于法者故， 刹那圆满五种串习故， 国土乃极喜之刹土， 城乃无有变异之城， 友乃无有聚散之友， 座乃雄283༄༅། 坚不可摧之座， 衣乃清净五种之衣， 食乃无漏禅定之食， 身乃智慧无变之身， 金刚交杵之座上， 大勇士自性之身， 无相之色身， 稀有奇妙游戏之意， 不可说思议言说之智慧语， 证悟之智慧刹那圆满。 如是心之大部虚空藏续中， 开示五种跳跃口诀之第九品。 其后，薄伽梵大金刚持， 宣说了这第六种禅修体验的口诀。 萨玛阿谛毗杂惹，班杂那玛克毗户汝姆。 大空性智慧身之自性，秘密亦显露， 具有自我的吉祥金刚萨埵， 开示了甚深的心之口诀。 未经修饰的清净法身，
English
Without alteration, cut through the expanse. Just as one enters the path without going, From the wisdom of awareness, the bow is drawn, And with excellent arrows, pierce through the five thousand realms. One arrow is shot into the height of the sky, But the edge of the sky cannot be reached. The father is the supreme method, immeasurable, It is the wisdom without birth or cessation. One arrow is shot into the depths of the ocean, A profound expanse, difficult to fathom. The mother is wisdom, beyond expression, It is the nature of reality, without change. One arrow is shot between the sun and moon, The sun and moon are equal in splendor, uniting method and wisdom. One arrow is shot to all six realms, Just as the six realms are placed on a scale, The six realms are neither high nor low on the scale, Urging them into the expanse of self-arisen bliss. One arrow is shot into the world realm, By the light of wisdom, it is self-returning, Establishing it on the ground of great bliss and clarity. By the five familiarities, one goes beyond, In this illusory appearance, one makes leaps, Because there is a pure appearance, One makes leaps for this sentient being, Because there is a holy Buddha, One makes leaps for all the gods, Because there is the first of the noble ones, One makes leaps for the mind of enlightenment, Because there is spontaneously accomplished wisdom, One makes leaps for the holy Dharma, Because there is that which transcends Dharma, Because the five familiarities are perfected in an instant, The land is the field of perfect joy, The city is the city without change, The friend is the friend without gathering or separation, The seat is the male283༄༅། The unchanging seat, The clothes are the clothes of the five pure elements, The food is the uncontaminated food of samadhi, The body is the unchanging body of wisdom, From atop the vajra crossed throne, The body of the great hero, The formless body of signs, The wondrous and amazing mind of play, The wisdom speech, unspeakable, unthinkable, and inexpressible, The wisdom of realization is perfected in an instant. Thus, from the Great Mind Treasure Trove Tantra, The ninth chapter, which teaches the instructions for the five leaps. Then, the Bhagavan, the Great Vajradhara, Spoke these instructions for the sixth meditation experience. sama ati bi tsa ra, badzra nama khi bi hu ru mra. The self-nature of the great emptiness wisdom body, even the secret is revealed, The glorious Vajrasattva, with self, Showed the profound instructions of the mind. The pure Dharmakaya, unadorned,
Chinese
全部都清楚了。智慧明觉之身，深奥且难以测度。自生大悲之身，具足相好。大悲光芒之身，照耀一切众生。因是觉性法身，果是身和智慧，如明镜和容貌一般。因从法身上显现，因而因成熟为果。然后又在因位时，果自然圆满，果在因的体性中显现，因此说因和果无二无别。这也要结合自身来理解。从法性喜悦之地，自明自觉之王，金刚普贤。安住于本性的游动中，完全光明。因是金刚界坛城，不需寻找自然圆满。果是智慧的坛城，不被遮蔽而完全显现。大悲无作的智慧，平等对待一切。不灭胜幢之见，虚空之王。自明觉王，被安放在宗派的宝藏中。在心的宝藏中，指示了意念的处所。指示了精华中的精华，珍宝秘密的容器。指示了珍宝之果自然成就。指示了它的缺点和优点。以及通过口诀使人信服。首先，将见解指示为自己的本性，即在色究竟天的处所，法界的宫殿中。在珍宝秘密的宫殿中，珍宝秘密的容器内外无别地显现之时，自明自觉之王，金刚普贤。本性不动的完全光明。因是金刚界坛城自然圆满。因成熟为果，智慧的坛城自然显现。大悲无分别的智慧自然生起，这被称为因自生智慧。三身三重智慧的意念上下。法性三现的净土上下形成，因此，大乘显有基础和建立基础，被称为不灭胜幢之见，虚空之王。无有止息的见解安住在虚空和太阳的体性中。被安放在宗派的宝藏中，如果结合自身来指示，见解是珍宝的宝藏。心髓是智慧明灯之最。善逝们的智慧身。རྒྱ
English
Everything is clear. The body of wisdom and awareness is profound and difficult to fathom. The body of self-born compassion is endowed with marks and signs. The body of compassionate rays illuminates all beings. The cause is the awareness Dharmakaya, the result is the body and wisdom, like a mirror and a face. Because the cause arises from the Dharmakaya, the cause matures into the result. Then again, in the causal stage, the result is naturally complete, and the result arises in the nature of the cause, therefore it is said that cause and result are inseparable. This should also be understood in relation to oneself. From the ground of Dharmata bliss, the self-knowing king, Vajra Samantabhadra. Abiding in the movement of nature, completely luminous. The cause is the Vajradhatu mandala, naturally complete without seeking. The result is the wisdom mandala, completely clear without being obscured. Compassion, the wisdom without action, is equal to all. The view of the indestructible victory banner, the king of space. The self-aware king, placed in the treasure of tenets. In the treasure of the mind, the place of intention is indicated. The essence of the essence, the precious secret container, is indicated. The precious fruit is indicated as naturally accomplished. Its faults and virtues are indicated. And to convince through instructions. First, the view is shown as one's own nature, that is, in the abode of Akanishta, in the palace of Dharmadhatu. In the precious secret palace, when the precious secret container appears without inner or outer distinctions, the self-knowing king, Vajra Samantabhadra. The nature is unmoving, completely luminous. The cause is the Vajradhatu mandala, naturally complete. The cause matures into the result, the wisdom mandala naturally arises. Compassion, the wisdom without differentiation, arises naturally, this is called the cause of self-born wisdom. The intention of the three Kayas and three wisdoms is stacked up and down. The pure lands of the three appearances of Dharmata are formed up and down, therefore, the Great Vehicle establishes the basis of existence and establishes the foundation, which is called the view of the indestructible victory banner, the king of space. The uninterrupted view abides in the nature of space and the sun. Being placed in the treasure of tenets, if it is indicated in relation to oneself, the view is the treasure of jewels. The heart essence is the supreme lamp of wisdom. The wisdom body of the Sugatas.རྒྱ