English
Whatever miraculous manifestations appear, the nature of self-knowing, self-illuminating, and inexpressible is one. Whatever colors appear, whether white or red, it is the self-light of blazing wisdom. Self-knowing, self-illuminating, without parts, is the manifestation of the power of the empty ground of all. You, a fool who clings to the view of self-knowing, if you desire awareness, it is the cause of suffering. If you desire clarity, you will fall into the lower realms; if you desire partlessness, you will wander in samsara. Self-knowing is the king, liberated without bias. Thus it is said. Although there are countless Madhyamaka views, there are three: existence, non-existence, and neither existence nor non-existence. The ultimate view is free from the eight extremes of elaboration: the extreme of existence, the extreme of non-existence, the extreme of appearance, the extreme of emptiness. The extreme of both and the extreme of neither, and the extreme of one and many are also free from. This is the ultimate view that completely cuts off what is to be established. Conventional views are of two types: the reversed conventional, with eight similes. Seeing hairs as water, seeing mirages as water, seeing a rope as a snake, seeing double moons, seeing hairs falling in the sky, enjoying in dreams, and mirages and rainbows in the sky. Because they appear as non-existent, they are reversed conventional truths. What is the correct conventional truth? These five external great elements. They arise from conditions and can perform functions, appearing harmonious, but when examined, they are empty. They arise from the power of the Dharmakaya and the light of wisdom, and can perform the common function of the karma of sentient beings. Gods see nectar, Asuras see weapons, humans see earth and stones, animals see dung or caves, pretas see pus and blood, and hell beings see fire and water. Although they are one, they appear differently, each expecting to see something different. These are the power of the Dharmakaya and the light of wisdom, the radiance of the mind, the realm of awareness. Therefore, when everything is examined, it is empty. These are the conventional views that cut off what is to be refuted. Vajrasattva said: Ultimate and conventional are inseparable, everything is self-arisen. To make distinctions and biases, alas! It is a foolish mistake. Everything is the unchanging expanse of the Dharmadhatu, to cling to the eight extremes of elaboration, alas! It is a foolish error. The Dharmakaya is deep and clear, the expanse of wisdom is vast, to cling to the affirmation and negation of ultimate and conventional, alas! It is the height of foolishness. The Dharmakaya, the ground of all, ignorance, without substance, appears as the ground of all. The view of non-acceptance, alas! It is a foolish mistake, thus it is said. From the Tantra of the Self-Blazing Array of Wisdom, the third chapter, which refutes inseparability.
Chinese
从那时起，所有如来都宣说了这自生之语。所有过失与功德皆在法性虚空中解脱，果分为金刚乘二者宣说，外为释迦牟尼佛经续之乘，内为方便经续之乘。所有见解皆于自生大智慧中显现，所有禅修皆因无有方所而为观世音，显现无有事物故为文殊，觉性无有分离故为金刚手。胜义谛与世俗谛无二而广大，猛厉行持清净与怖畏之行，无有分离之等持自解脱显现，为利有情而勤奋慈悲之结合。方便即是超越自他之无边，胜义谛清净法性离戏论，无有分别之等持远离方所，世俗四种姓金刚炽燃闪耀。显现观世音，空性文殊，无别金刚手，自解脱遍照尊。二谛无别，一切自生炽燃。安乐之王，智慧炽燃之主。瑜伽之见行即是，完全清净之法性远离尘垢，无可观看之等持具足体验，无可修行之勤奋生出安乐。世俗佛陀仅如陶罐破碎，从不可见之法界中无二融入，为利有情慈悲永不间断，种类与身色手印不定，显现种种。以无二之结合引导三界轮回。金刚萨埵宣说：从一开始，心髓无别大乐中，胜义谛世俗谛善恶分别，见解迷惑颠倒。以智慧法界广大遍布炽燃中，无二之慈悲，众生迷惑而误入歧途。从一开始，空性广大虚空中，清净与视作天尊，迷惑唉玛真颠倒。如是宣说。秘密生起圆满三者之行持即是，所有过失皆在法性虚空中解脱，所有宗派皆汇集于生起圆满三者之中，所有希望与恐惧皆在智慧虚空中解脱。基础乃是心性空明，显现为本尊与佛母之广大坛城清净，心性之力量，显现方便与智慧无有分离，显现本尊坛城于自解脱法界中清净，觉性之伟大力量
English
From then on, all the Tathagatas spoke these self-arisen words: All faults and virtues are liberated in the space of Dharmata. The fruit is explained as two Vajrayana: outer is the Sutra Vehicle of Shakyamuni, inner is the Tantra Vehicle of skillful means. All views are clear in the great self-born wisdom. All meditations are Avalokiteshvara because there is no partiality. Appearance is without substance, so it is Manjushri. Awareness is inseparable, so it is Vajrapani. Ultimate truth and conventional truth are spread without duality. Practice fiercely the asceticism of purity and fear. The Samadhi of inseparability arises as self-liberation. Strive for the union of compassion for the benefit of beings. Upaya itself transcends the infinite self and others. Ultimate truth is pure, Dharmata is free from elaboration. Samadhi without division is free from partiality. The four conventional castes radiate the blazing Vajra. Appearance is Avalokiteshvara, emptiness is Manjushri. Indivisible Vajrapani, self-liberated Vairochana. The two truths are non-dual, all self-arisen and blazing. King of Bliss, the chief of blazing wisdom. The view and conduct of Yoga are: The completely pure Dharmata is free from dust. Samadhi, which cannot be seen, is full of experience. Effortless effort brings forth bliss. Conventional Buddha is just like a broken clay pot. From the invisible realm, it merges without duality. Compassion for the benefit of beings never ceases. Forms, body colors, and hand symbols are uncertain, appearing in various ways. With non-dual union, guide the three realms of Samsara. Vajrasattva said: From the beginning, in the great bliss where the essence is inseparable, ultimate truth and conventional truth, good and bad thoughts, views are confused and deluded. In the vast, all-pervading, blazing wisdom Dharmadhatu, with non-dual compassion, beings are confused and led astray. From the beginning, in the vast expanse of emptiness, purity and seeing as deities, confusion, alas, is delusion. Thus it is said. The practice of the three secrets of generation and completion is: All faults are liberated in the space of Dharmata. All tenets are gathered in the three of generation and completion. All hopes and fears are liberated in the space of wisdom. The basis is the empty and clear nature of mind. Appearance is pure as the great mandala of deities and goddesses. The power of mind itself, the appearance of skillful means and wisdom are inseparable. Appearance, the mandala of deities, is pure in the self-liberated realm, and the great power of awareness.
Chinese
觀照自在與不變的智慧樂。顯現遠離一切偏頗。顯現如是，不住本性。覺性自顯一切，不變廣大之中擴展。譬如國王君主與臣民之理。瑪哈瑜伽從大樂之中解脫。顯空無別，圓滿菩提心。方法是顯現寂怒壇城。一切智慧圓滿於空明心中。大樂於心中燃燒。以大智慧了悟，測量化為天神。禪定之王化為廣大空明。烏努大樂自解脫故。一切顯現解脫於法界虛空之中。一切明亮清淨於智慧之中。一切覺性顯現為大樂。一切禪定無有勤作而清淨。一切行持解脫為大自成。一切見解廣大無邊。一切希冀於法性之中廣大。一切過失功德清淨於自生虛空之中。一切圓滿於無漏樂之狀態中。彼時金剛薩埵如是說道：法身不變，大智慧不變之中。顯空欲妙，唉瑪，莫錯亂。法界廣大無邊之中。無有聚集分離，欲妙，唉瑪，我等迷失。智慧精華，深邃明澈不變之中。見修行心性，分別，唉瑪，莫愚昧。如是說。大圓滿阿底，顯現為一切之實體。無實自生，如同虛空鳥跡。深邃明澈不變，如同虛空之音。無作廣遍，如同虛空之邊際。無觀本明，如同虛空之界。無生本圓，如同虛空之藏。從智慧莊嚴自燃之中。提煉秘密真言之精華，此乃第四品。此後，善逝如是真實宣說。不動之禪定。不住之禪定。不逝之禪定。不轉之禪定。不正直之禪定。不平等之禪定。不緣之禪定。不作之禪定。不變之禪定。顯現法身自光之中。一切貪戀顯現為廣大遊戲。一切事物於法身之功用顯現上。一切貪欲
English
Look at the unchanging bliss of freedom and wisdom. Appearances are free from all partiality. Appearing as such, it does not abide in its own nature. All awareness, self-appearance, expands in the unchanging vastness. For example, the way of a king, lord, and subjects. Maha Yoga is liberated from the state of great bliss. Appearances and emptiness are inseparable, perfected in the Bodhi mind. The method is the mandala of peaceful and wrathful appearances. All wisdom is perfected in the empty and clear mind. Great bliss blazes in the heart center. Realize with great wisdom, measure and transform into deities. The king of Samadhi purifies into great emptiness and clarity. Because of the self-liberation of Unu great bliss. All appearances are liberated into the space of the sphere. All clarity is purified in the state of wisdom. All awareness arises as great bliss. All Samadhi is purified without effort. All actions are liberated into great self-perfection. All views are vast and boundless. All hopes and fears are vast in the nature of reality. All faults and virtues are purified in the self-arisen space. Everything is perfected in the state of immaculate bliss. Then Vajrasattva said: In the unchanging Dharmakaya, the great unchanging wisdom. Appearance and emptiness, desire and pleasure, Ema, do not be confused. In the vast and boundless space of the Dharma realm. Without gathering and separation, desire and pleasure, Ema, we are lost. The essence of wisdom, deep, clear and unchanging. View, practice, mind, and concept, Ema, do not be ignorant. So it is said. The Great Perfection Ati, appears as the reality of all. Unreal and self-arisen, like the path of birds in the sky. Deep, clear and unchanging, like the sound of the sky. Unfabricated and pervasive, like the edge of the sky. Unseen and primordially clear, like the realm of the sky. Unborn and primordially complete, like the expanse of the sky. From the self-burning of the wisdom arrangement. Extracting the essence of secret mantras, this is the fourth chapter. Then, the Sugata truly declared this. Unmoving Samadhi. Non-abiding Samadhi. Non-passing Samadhi. Unwavering Samadhi. Non-straight Samadhi. Unequal Samadhi. Non-objective Samadhi. Non-acting Samadhi. Unchanging Samadhi. Appearances from the self-light of the Dharmakaya. All attachments arise as great play. All things appear as the activity of the Dharmakaya. All desires