English
In the state of no passing away, this seal of awareness free from entities, blazing with light in the heart essence of wisdom, since I abide in the heart essence of all beings, this very nature is difficult to fathom. In the perfection of the single bindu essence, all dharmas are perfected and abide in the essence. All meanings are completely perfected in the bindu, since it abides in its own nature, there is no sequence. The essence of awareness is the tantra of meaning, this essence is the very essence of the vehicle, the wisdom seal is the supreme of perfection, non-transience is the sole meaning of that very nature, all thoughts and actions are exhausted. Since the causeless mind is free from conditions, how could there be birth, death, or change? Since it is primordially attained, there is no action. Since it is spontaneously perfect, there is no thought. Since it is perfect in itself, there is nothing to accomplish. In the meaning of no object, there is nothing to meditate on. Since it is perfected in one moment, there is nothing to traverse. In the wisdom awareness seal, there is the complete possession of all liberation fruits. The sound of secret self-arisen awareness, is not expressed by words, but known by meaning. Thus, abiding in oneness, seeing difference is the path of delusion. In the essence of mind itself, which is perfection, there is no memory, sense faculty, or attention. The activity of body, speech, and mind has no place. Abiding in whatever is comfortable, there is no negation or affirmation. Thus it was said. From the Tantra of the Real Essence Meaning, the first chapter, the introduction. Then again, the Bhagavan Tathagata, the King of Effortless Awareness, having entered into the samadhi of spontaneous accomplishment, spoke thus: Unsought, spontaneously accomplished, unmade, the realm of dharma, without effort, without action, primordially as it is. This self-arisen secret realm is inexpressible, it transcends the realm of representation, examination, and analysis. Since the awareness of the three times is pure and without separation, awareness is inseparable, spontaneously perfected in oneness. Unaccumulated, uncultivated, the realm of primordial Buddhahood, in the realm of boundless awareness, it is unthinkable and inexpressible. The self-nature of primordial perfection is spontaneously perfect, one does not need to travel on the ground, nor cultivate on the path, the cultivation of samadhi without realization is the disease of illusion, without seeking, accomplishment is by resting in self-nature. Without distraction, entering into the realm is meditation, perfection in one awareness is gathering, self-nature without passing away is samaya, effortless spontaneous accomplishment is the fruit. In the state of non-duality, grasping at duality obscures the bindu, grasping at duality on one bindu then
Chinese
被无明所束缚。 以虚假的教证来衡量唯一的真理。 以正直的邪念来思考无思的唯一。 自生之义聚集为因和缘。 以邪见的威力来看待不可见之义。 以分别念的执着来行走不可行之路。 将不可执取的平等颠倒执取。 因视不清净为清净，清净反而生起为污浊。 因分别念手印的束缚，解脱了智慧手印。 不可言说的智慧妙语，因言说而衰退。 因修持有相坛城，舍弃了智慧坛城。 因修持舍弃空性，撕裂了至乐手印。 因执着于名相言辞，堕入边见。 不作任何分别，享用至乐法界。 心髓之精髓，即是觉性之智慧。 意义之意义，一切意义皆归于心。 相续之相续，一切关联皆圆满自性。 以无为任运的圆满教证，印持至乐手印。 本来不可超越，明晰地显现任运成就。 于唯一的自生，显现为九种所见。 相状任运成就，游舞甚为稀奇。 因唯一的自性具足一切功德。 不寻觅安住，功德自然圆满。 于不积聚任运成就的自生果。 并非依赖，而是本初任运圆满。 并非勤修而得，而是清净的表诠相遇。 此无缘之本体，如虚空般遍布。 无思无言，法界之音声。 以言说无法获得觉性之智慧。 不寻觅自然安住，若能增广大乐。 则一切皆明晰为智慧至乐手印。 非空非不空，亦非中观。 为何即是，非我非他。 念头皆尽，无有造作之意。 空性且自明，自证至乐法界。 印持于三界法界，不可超越。 三身法界，表诠相遇不可分离。 因无浊而清澈明晰，故无有遮障。 不散乱，自性明晰，故为佛陀。 无散乱之轮，断除一切遮障。 浊与非浊，以分别念而非浊。 非浊浊之时，不以四者区分。 把握时机，如至乐之教言。 若能遣除浊与非浊二者。 则圣者之意必将任运成就。 不需遣除污浊，亦不需取受清净。 三毒与安乐为一，故无轮回之怖畏。
English
Bound by ignorance. Measuring the sole truth with false teachings. Thinking with righteous wrong thoughts about the unthinking one. The meaning of self-arising gathers as cause and condition. Looking with the power of wrong views at the unseeable meaning. Walking the un-walkable path with attachment to conceptual thoughts. Taking the ungraspable equality as inverted grasping. Because of seeing impurity as pure, purity arises as turbidity. Because of the bondage of conceptual mudra, the wisdom mudra is destroyed. The supreme speech of unspeakable wisdom deteriorates by speaking. By meditating on the mandala of signs, the wisdom mandala is abandoned. By meditating on equanimity and emptiness, the supreme bliss mudra is torn. By clinging to names and words, one falls into extreme views. Without making any distinctions, enjoy the realm of supreme bliss. The essence of the essence is the wisdom of awareness itself. The meaning of the meaning is that all meanings converge on the mind. The continuum of the continuum is that all connections are perfected as self-nature. Seal the supreme bliss mudra with the perfect teachings of non-action and completion. Originally unsurpassable, clearly manifest as spontaneously accomplished. In the one self-arising, self-appearance arises as nine views. The form is spontaneously accomplished, the play is extremely wondrous. Because the one self-nature possesses all qualities. By not seeking and letting it be, the qualities are naturally perfected. In the unaccumulated, spontaneously accomplished, self-arising fruit. It is not dependent, but primordially spontaneously perfect. It is not attained through training, but is a pure symbolic encounter. This objectless essence abides pervading like space. Unthinkable, inexpressible, the sound of the Dharmadhatu. Wisdom of awareness cannot be found through speaking. If great bliss expands by not seeking and naturally abiding. Then everything is clear as the wisdom supreme bliss mudra. Not empty, not non-empty, not Madhyamaka. Whatever it is, it is, not self, not other. All thoughts cease, there is no concept of fabrication. Empty and self-luminous, self-aware supreme bliss realm. By sealing the three realms, it is impossible to transcend. The symbolic encounter of the three kayas is inseparable. Because it is clear and unclouded, there is no obscuration. Without distraction, self-nature is clear, therefore it is Buddhahood. The wheel of non-distraction cuts through all obscurations. Turbid and non-turbid, non-turbid through conceptual thought. When non-turbid is turbid, it is not distinguished by the four times. Grasp the timing, like the instructions of supreme bliss. If both turbid and non-turbid are eliminated. Then the intention of the holy ones will surely be spontaneously accomplished. There is no need to eliminate the turbid, nor to take up the clear. The three poisons are one with bliss, therefore there is no fear of samsara.
Tibetan
་པ་མེད། །ལྷུན་གྲུབ་ཉམས་སུ་མྱོང་བས་འབྲས་བུ་རེ་དོགས་མེད། །རིག་པའི་ཆོ་འཕྲུལ་ཉིད་ལ་རྩོལ་བསྒྲུབ་བྱ་མི་དགོས། །ཞེས་གསུངས་སོ། །སྙིང་པོ་དོན་གྱི་རྒྱུད་ལས། མ་བཙལ་ལྷུན་གྱིས་གྲུབ་པའི་ལུང་ཕོག་པའི་ལེའུ་སྟེ་གཉིས་པའོ།། །།དེ་ནས་ཡང་བཅོམ་ལྡན་འདས་རིག་པའི་རྒྱལ་པོ་དེས། ཐམས་ཅད་གཏན་ལ་ཕེབས་པའི་ཏིང་ངེ་འཛིན་ལ་གནས་པ་འདི་སྐད་གསུངས་སོ། །འདུས་པ་ཆེན་པོའི་རྣལ་འབྱོར་པ། །རང་སེམས་རྫོགས་པས་རང་བཞིན་གསལ། །སྒྲ་དང་ཚད་མ་གཏན་ཚིགས་ཀྱིས། །བརྗོད་བྲལ་གཏན་ལ་ཕེབས་པ་མེད། །མ་བཅོས་རིག་པའི་གཏན་ཚིགས་ཀྱིས། །མ་བརྗོད་དོན་གྱི་ངོ་བོ་མཚོན། །ཆུ་ཡི་རང་བཞིན་གཤེར་བ་ལྟར། །རིག་པ་ཉམས་སུ་ཤེས་པར་བྱ། །ཇི་བཞིན་རྟོགས་པའི་ཉམས་མེད་ན། །ཚིག་གི་བརྡའ་ཚིག་གང་བརྗོད་ཀྱང་། །བརྡའ་སྒོ་རྟོག་པའི་རྗེས་སུ་འབྲངས། །བདེན་བྲལ་རྣམ་རྟོག་ལྕགས་ཀྱིས་བསྡམས། །རང་བྱུང་རིག་པའི་ཐིག་ལེ་ཡིས། །མ་ཁྱབ་པ་ཡི་ཆོས་མེད་པས། །སྤྲོ་བསྡུ་བྲལ་ལོ་དབྱིངས་ལ་རྫོགས། །བདེ་ཆེན་རིག་པ་རྡོ་རྗེའི་ལུང་། །མ་བཅོས་རང་གསལ་དབྱིངས་སུ་རྫོགས། །དེ་ལ་དེར་གཞག་དེར་བཞག་ན། །འབད་པ་མེད་པ་ལྷུན་གྱིས་གྲུབ། །མ་བཙལ་ལྷུན་གྱིས་གྲུབ་པའི་ཕྱིར། །དཔེར་ན་ཉི་མའི་འོད་དང་མཚུངས། །མ་བཅོས་སེམས་ཀྱི་རང་བཞིན་དང་། །ཅི་བཞིན་རིག་པའི་གཏན་ཚིགས་ཀྱིས། །དེ་ཉིད་མ་ཡིན་གཞན་མིན་ཏེ། །གཉིས་མེད་རིག་པ་དུས་གཅིག་རྫོགས། །ཀུན་རྫོགས་བདེ་ཆེན་ཡངས་དོག་མེད། །རང་ སེམས་ལྷུན་གྲུབ་སྙིང་པོ་ནི། །ཉམས་མྱོང་རིག་པ་དཔེ་བཞིན་ལྟར། །འོད་གསལ་འདུ་ཤེས་རྣམ་བྲལ་བས། །རང་གསལ་རིག་པ་དབྱིངས་ལ་རྫོགས། །བརྒྱུད་པ་ཐབས་ཀྱི་འཕྲུལ་ཚིག་གིས། །རང་བྱུང་འོད་གསལ་བདེ་ཆེན་ལ། །གཉིས་མེད་དོན་ལས་མི་གཡོ་ཡང་། །མ་བཙལ་ལྷུན་གྱིས་གྲུབ་པའི་མཚོན། །ཐམས་ཅད་རྟོགས་པའི་ཐབས་ཡིན་པས། །གང་ལྟར་བདེ་བའི་དོན་ལ་འཛུད། །མཐུན་འཇུག་སྤྱོད་པ་རྒྱ་མཚོ་ནི། །འདུལ་བའི་ཐབས་ལ་བསྟན་པ་ཡིན། །རིམ་པའམ་དུས་གཅིག་ཁྱད་པར་ནི། །རྟོགས་པའི་ཁྱད་པར་ཆེ་ཆུང་གིས། །དངོས་པོ་གཅིག་ལ་དབྱེ་བ་ཡིན། །གཉིས་མེད་དོན་དུ་གསལ་བར་གཅིག །འདུལ་ཐབས་ཐེག་པ་བསམ་ཡས་པ། །རང་བྱུང་ཐེག་པའི་སྙིང་པོར་གཅིག །རང་བྱུང་རིག་པ་མཐུན་པ་མེད། །བསྟན་པ་རྒྱ་མཚོ་ཐུགས་ལ་རྫོགས། །དངོས་དེ་ཐབས་ཀྱིས་མ་མཚོན་ན། །རང་བྱུང་གཅིག་གིས་ཁྱབ་གནས་ཀྱང་། །རྒྱལ་པོའི་ཕྲུག་གུ་འཁྱམས་པ་ལྟར། །རང་གི་མཚན་ཉིད་མ་རྟོགས་སོ། །འ
Chinese
没有期盼。自然成就的体验没有对结果的期望。智慧的神变本身不需要努力修持。如是说。《心要义续》中，未寻自成之预言品第二。之后，世尊智慧之王，安住于一切皆已决定的三摩地中，如是说：大集会的瑜伽士啊，自心圆满，自性光明。声音和量度，因明理证，无法决定不可言说之境。无为智慧的因明理证，揭示了未言之义的本质。如同水的自性是湿润一样，应体验智慧。如果没有如实证悟的体验，无论说任何词语，都将跟随概念的门径。远离真实的分别念被铁链束缚。自生智慧的明点，没有不遍及的法，远离舒卷，圆满于法界。大乐智慧金刚之预言，无为自明圆满于法界。于彼处安住，于彼处安住，无需努力，自然成就。因为未寻自成，譬如太阳的光芒。无为之心的自性，以及如实智慧的因明理证，非彼非此，无二智慧同时圆满。一切圆满大乐无有宽窄。自
English
There is no expectation. Experiencing spontaneous accomplishment has no expectation of results. The magical display of awareness itself does not require effort or practice. Thus it was said. From the Root Tantra of the Essence Meaning: The Second Chapter, Prophecy of Spontaneous Accomplishment Without Seeking. Then again, the Bhagavan, King of Awareness, abiding in the samadhi of completely determining all things, spoke thus: Yogis of the great assembly, self-mind is complete, its nature is clear. Sound and measure, logic and reasoning, cannot determine the inexpressible. The logic of unconditioned awareness reveals the essence of the unsaid meaning. Just as the nature of water is wet, so should awareness be experienced. If there is no experience of realizing as it is, whatever words are spoken will follow the path of concepts. Delusional thoughts, devoid of truth, are bound by iron chains. The bindu of self-born awareness, since there is no phenomenon that it does not pervade, is free from expansion and contraction, complete in the dharmadhatu. The vajra prophecy of great bliss awareness, unconditioned and self-luminous, is complete in the dharmadhatu. Resting there, resting there, without effort, it is spontaneously accomplished. Because it is spontaneously accomplished without seeking, it is like the light of the sun. The nature of unconditioned mind, and the logic of awareness as it is, is neither that nor other, non-dual awareness is simultaneously complete. All-complete great bliss has no narrowness or wideness. Self-