English
The secret words of Vajra. The first chapter, the introduction, from the definitive essence of the secret heart. Then, the Bhagavan, the maker, Vajra Mind Samantabhadra, with the nature of all without exception, Vajra invited the consort whose name is Dharma Samantabhadri, and spoke this special verse: Om, the nature of Dharma, the realm of knowledge. Samantabhadri, mother of bliss. The unmoving, self-existing mandala, I am, the place of my activity. Various mudras are clearly distinct. In the supreme place of Ogmin in the west, a lotus seat, unstained, is spread. The place where the Buddhas of the three times reside, the four gates of liberation, perfectly endowed with the four mudras. To clarify empowerment and non-vessels, the inner and outer layers are endowed with iron. The secret of all the Buddhas, which is difficult for anyone to fathom, is seen only by Samantabhadra himself. Having said this, the consort whose name is Dharma Samantabhadri entered. Having entered, the consort whose name is Dharma Samantabhadri, with the Bhagavan Mind Samantabhadra, remained in the non-dual enjoyment of bliss, and spoke this special verse: The lord who makes the mind of mind, Samantabhadra Vajra Mind. The nature of the six wisdoms, in the immeasurable palace of Manifest Joy in the east. The one who brings forth treasures like sapphires, with the key of the secret assembly of illusion, having opened the gate of liberation, completely liberates internally with supreme Bodhi. Seated on the seat of the united lotus, having generated the mind of Bodhi for the benefit of beings, subdues the five realms and four births. Bestows empowerment of body, speech, mind, and place. Having said this, the nature of great equality of all became clear as the nature of Vajra itself. Having entered, all the Tathagatas of the ten directions, without exception, with the undifferentiated nature of one, the Tathagata himself, to the Tathagata himself, spoke this special verse: Emaho, the limbs of the Vajra heap, are known as the five complete Buddhas. All the many elements of the sense bases and realms, are the mandala of the Bodhisattvas themselves. Earth, water, eye, and Mamaki, fire, wind, white-clad Tara, the independent mother of the space realm, the three realms are primordially enlightened, all without exception, Dharma
Chinese
哦！诸佛皆大欢喜。然后，名为普贤妙法的比丘尼，与薄伽梵普贤意成为无二，说了这首偈颂： 唉玛吙！十方虚空是智慧的空性， 三有本自清净的刹土， 五浊本自具有安乐， 五蕴本自现证菩提。 一切皆是殊胜的精华， 除此以外，胜者不寻觅法。 所谓“异于自性”之法， 纵然寻觅，胜者亦不可得。 说了这番话，如来便知晓一切本自成佛。密意精髓决定之义中，引发谈论的第二品结束。 然后，无二自性大士宣说了此智慧，生起智慧成佛之心： 唉玛吙！稀有奇妙之法！ 圆满诸佛之密藏！ 从无生中生出一切， 生起之时即是无生。 唉玛吙！稀有奇妙之法！ 圆满诸佛之密藏！ 从无灭中灭尽一切， 灭尽之时即是无灭。 唉玛吙！稀有奇妙之法！ 圆满诸佛之密藏！ 从无住中安住一切， 安住之时即是无住。 唉玛吙！稀有奇妙之法！ 圆满诸佛之密藏！ 从无缘中缘取一切， 缘取之时即是无缘。 唉玛吙！稀有奇妙之法！ 圆满诸佛之密藏！ 从无去来中去和来， 去来之时即是无去来。 说了这番话，所有如来和所有比丘尼众都充满欢喜。然后，所有如来与比丘尼众一起说了这首偈颂： 唉玛吙！本自秘密之法！ 种种显现而自性秘密， 本体自性极其秘密， 虽非他处却甚深秘密。 说了这番话，所有如来都因本自成佛的本体自性是同一体性而无有分别，众生的分别念无明中，五道众生的种类不可思议。
English
O! All the Buddhas were delighted. Then, the Bhikshuni named Kuntu Zangmo Dharma, becoming non-dual with the Bhagavan Kuntu Zangpo's Mind, spoke this verse: Emaho! The emptiness of the ten directions is the emptiness of wisdom, The three realms are themselves pure lands, The five degenerations themselves possess bliss, The five aggregates themselves manifest enlightenment. Everything is the supreme essence, Other than this, the Victorious Ones do not seek Dharma. The Dharma called "other than self," Even if sought, the Victorious Ones cannot find it. Having spoken these words, the Tathagata knew that all are primordially enlightened. The second chapter, which initiates the discussion from the certainty of the secret essence, is complete. Then, the Great Being of non-duality spoke this wisdom, generating the mind of wisdom enlightenment: Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas! From the unborn, all are born, In the very moment of birth, there is no birth. Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas! From the unceasing, all cease, In the very moment of cessation, there is no cessation. Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas! From the un abiding, all abide, In the very moment of abiding, there is no abiding. Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas! From the un focused, all are focused, In the very moment of focusing, there is no focusing. Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas! From the no going and coming, going and coming, In the very moment of going and coming, there is no going and coming. Having spoken these words, all the Tathagatas and all the assemblies of Bhikshunis were filled with delight. Then, all the Tathagatas, together with the assembly of Bhikshunis, spoke this verse: Emaho! Primordially secret Dharma! Various appearances, but the nature is secret, The essence itself is extremely secret, Although not elsewhere, it is profoundly secret. Having spoken these words, all the Tathagatas, because the essential nature of primordial enlightenment is of one essence and without separation, in the ignorance of the discriminating thoughts of sentient beings, the types of the five paths of beings are inconceivable.
Chinese
得以普遍成熟，生起大悲佛陀的广大智慧后，为了特别宣说而说了这段话。唉玛吙！从如来藏中，由自己的分别念业所化现，种种的身体和受用，处所和痛苦等等，我与我所各自执着，谁也不束缚，没有束缚，没有可束缚之物，是分别念执着为我。强烈地在虚空中打结，抛弃它。无有束缚，无有解脱的，本来任运圆满的佛法，为了教导而示现种种神变。如是，是对如来本身特别地赞颂。秘密藏续决定真实义中，生起胜义和世俗菩提心智慧品第三。之后，从一切如来中，取出名为“大悲加持”的明智之士，六能仁，如来的身语意金刚。取出之后，又因业力的关系，在斯雷西和，上下方的六道世界，十方无边无际的三千大千世界中，每一大千世界，每一位大能仁薄伽梵，以四种调伏，成办五道众生的利益，即示现诞生，出家，苦行，成佛，降伏魔众，转法轮，示现大神变，涅槃等等，示现四时皆知的能仁，以及于一切众生的心续中，无所不知，以神通之眼无所不见，以神通之耳无所不闻，以神通之行无所不成办，以无漏而圆满了普贤行，具足六种现证，以及无所不在的不可思议之身，无所不在的不可思议之意，无所不在的不可思议之面容，无所不在的不可思议之语，不可思议的无量亦于十方显现。如是显现之后，所有如是之大能仁，大悲之果位，皆是如此，即以调伏之力，天人乘，以及声闻
English
Having matured universally, the great wisdom of the Buddha of Great Compassion arises, and this is spoken for the purpose of special proclamation. Emaho! From the Tathagatagarbha, transformed by one's own conceptual karma, various bodies and enjoyments, places and sufferings, etc., I and mine are separately grasped. No one binds, there is no binding, there is nothing to be bound. It is conceptual thought that grasps as self. Forcefully tying knots in the sky, discard them. Without binding, without liberation, the Buddha Dharma, which is naturally perfect from the beginning, performs various miracles to teach. Thus, it is a special praise to the Tathagata himself. The third chapter of the Secret Essence Tantra, which ascertains the true meaning, is the chapter on generating the wisdom of the ultimate and conventional Bodhicitta. Then, from all the Tathagatas, the wise beings called "Great Compassion Blessing," the six Thubpas (Sages), the body, speech, and mind vajras of the Tathagatas, were extracted. After extracting them, due to the power of karma, in Srelzhi and the six realms of existence above and below, in each of the infinite and boundless three thousand great thousand worlds of the ten directions, each great Thubpa Bhagavan accomplishes the benefit of the five types of beings with four types of taming, that is, showing birth, renunciation, asceticism, Buddhahood, subduing demons, turning the wheel of Dharma, showing great miracles, Nirvana, etc., showing the Thubpa who knows all times, and knowing everything in the minds of all beings, seeing everything with the eye of clairvoyance, hearing everything with the ear of clairvoyance, accomplishing everything with the act of clairvoyance, perfecting the Samantabhadra conduct with the stainless, possessing six kinds of direct perception, and the omnipresent inconceivable body, the omnipresent inconceivable mind, the omnipresent inconceivable face, the omnipresent inconceivable speech, the inconceivable immeasurable also appear in the ten directions. After appearing in this way, all such great Thubpas, the great state of compassion, are all like this, that is, by the power of taming, the vehicle of gods and humans, and the Shravaka.
Chinese
声闻乘，独觉乘，菩萨乘，以及无上乘，为了对治无明的分别念所产生的八万四千种烦恼，宣说了八万四千法蕴。宣说了，正在宣说，将会宣说。所有这些，都是为了对治内外能取所取的缘起显现的执着错乱，以及业和业果不会白费，业和业果不会沾染，以及无染的导师的究竟。然后，所有如来为了显示轮回的过患和涅槃的功德，特意对如来说了这句偈颂：唉玛吙，在不可思议的坛城中，有多少无上的精华啊！不被他人夺取的自性胜者，远离边际的无我啊！然后，所有如来宣说了这句偈颂：唉玛吙，有多少世间错乱的法啊！由无明分别念的能取所取，在不可思议的千百万世界中，内外缘起二元地流转。是分别念的浓厚习气，将经历不顺的苦乐。那如实之性即是法界，自性无我是一种方式，自性本身没有衰损。在真实的幻化二元方式中，没有自和他，那即是自性法界，清净法界是一种方式。自和他都是，仅仅是颠倒错乱的显现，没有微细深奥的存在。在颠倒错乱本身中行持，没有丝毫其他的变动。颠倒错乱的因果相续，也是无根的刹那。完全清净的法界之性，为了在自身中自在行持，自他以及分别念的相续，是完全清净无上的乘之最胜。通过四乘的出离，安住于一乘的果位。如果通过正确的证悟来善加观察，在无自性中什么都能成就。佛陀不会完全进入涅槃，法也不会隐没，为了成熟无明所化之众，示现生处进入涅槃。律藏、经藏、论藏，以及誓言等。
English
The Vehicle of Hearers, the Vehicle of Solitary Realizers, the Vehicle of Bodhisattvas, and the Unexcelled Vehicle, in order to counteract the eighty-four thousand afflictions arising from the conceptualization of ignorance, proclaimed eighty-four thousand collections of Dharma. Proclaimed, is proclaiming, will proclaim. All of these are necessary to counteract the clinging and delusion of the interdependent arising of inner and outer grasping and grasped, and that karma and its results are not wasted, and that karma and its results do not defile, and the ultimate of the undefiled teacher. Then, all the Tathagatas, in order to show the faults of samsara and the qualities of nirvana, especially spoke this verse to the Tathagata himself: Emaho, in the inconceivable mandala, how many unsurpassed essences are there! The self-nature victor who is not stolen by others, the selflessness that is free from extremes! Then, all the Tathagatas spoke this verse: Emaho, how many worldly deluded dharmas are there! By the grasping and grasped of ignorance and conceptualization, in the inconceivable millions of worlds, the inner and outer interdependent revolve in duality. It is the thick habit of conceptualization, which will experience unpleasant happiness and suffering. That very nature is the same as the dharmadhatu, selflessness of self-nature is one way, self-nature itself has no decay. In the true illusory dualistic way, there is no self and other, that is the self-nature dharmadhatu, pure dharmadhatu is one way. Self and others are all, merely a reversed delusion, there is no subtle and profound existence. In the reversed delusion itself, there is self-practice, there is no other movement at all. The reversed delusion of cause and effect is also, a rootless moment. The nature of the completely pure dharmadhatu, in order to freely practice in itself, self, other, and the continuum of conceptualization, is the most supreme of the completely pure and unsurpassed vehicle. Through the departure of the four vehicles, it abides in the fruit of one vehicle. If one examines well through correct realization, in selflessness everything can be accomplished. The Buddha will not completely enter nirvana, nor will the Dharma disappear, in order to tame those who are ripened by ignorance, he shows the place of origin entering nirvana. Vinaya, Sutra, Abhidharma, and vows, etc.