Chinese
的续部中。 成为一切空性的章节，第十三（章节）。 然后，薄伽梵进入不可寻觅的等持，为了特别的缘故说了这段话309༄༅། །多。 什么也不显现，明亮的是虚空的自性。 同样，大乐离戏是虚空的自性，这既不观察任何事物，也无显现，是法性。 不生起修习的念头，不去寻觅，安住即是修习。 声闻、缘觉、经部，想要显现所依之色，以及克里亚、阿努等，想要生起证悟而解脱，对于希望入口、见解、果都清净的一切，如果进行寻觅，从寻觅中不会生起如其自然安住的圆满之义。 真实、自生、什么也不灭，与佛陀的道路变得遥远。 徒劳无益，毫无方法，止观平等安住，长久以艰难困苦寻觅意义而想要触及，声闻、菩萨以寻觅而退失。 想要生起四种秘密身、生起手印是殊胜的过失。 殊胜的安乐对任何事物都没有贪执。 像那样，对真如生起贪执，对一切享乐是安乐的道路。 对于殊胜的精华，无论阻止什么都是殊胜的解脱道。 三界全部本来解脱，佛陀圆满，以显有之绳索束缚。 不变的普贤王如来，以无为的自性，在智慧法界中本来就游舞，轮回也是为了游舞。 本来普贤王如来是不可估量的，是常与动二者的基础。 对任何事物都不贪执，不住于等持之味。 不分别、不贪执、不住也解脱。 意义的精华，如新炼的酥油一般，无法表示的那，如果不从樟脑自性智慧的虚空中生起，那么用语言和文字表示，也无法找到意义。 既不能用耳朵听闻，也不能用意识了知，所以舌根无法表达一丝一毫。 超越三界，如意宝珠，无论从哪里寻觅也无法找到，因为没有可以作为语言供养的部分。 没有可以指示“这是修习”的一丝一毫。 这样说了。 金刚萨埵虚空大王广大续中，远离寻觅的章节，第十四（章节）。 然后，薄伽梵进入无动摇的等持，为了特别的缘故说了
English
In the tantra. The thirteenth chapter, which is the chapter of becoming emptiness of all. Then, the Bhagavan entered the samadhi of unsearchable, and for a special reason spoke these words309༄༅། །Do. What does not appear, the clear is the nature of the sky. Similarly, the great bliss free from elaboration is the nature of the sky, which neither observes anything nor appears, is the nature of Dharma. The thought of practice does not arise, do not seek, abiding is practice. Sravakas, Pratyekabuddhas, Sutras, want to manifest the dependent form, and Kriya, Anu, etc., want to generate realization and liberation, for all those who hope that the entrance, view, and fruit are pure, if they seek, from the seeking, the perfect meaning of naturally abiding as it is will not arise. True, self-born, nothing ceases, and the path to the Buddha becomes distant. Futile, without method, Vipassana equally abides, and wanting to touch by seeking meaning with long-term hardship, Sravakas and Bodhisattvas are lost by seeking. Wanting to generate the four secret bodies and generate mudras is the supreme fault. Supreme bliss has no attachment to anything. Like that, attachment arises to Suchness, and enjoying everything is the path of bliss. For the supreme essence, whatever is prevented is the supreme path of liberation. All three realms are originally liberated, the Buddha is complete, bound by the rope of existence. The unchanging Samantabhadra, with the unconditioned nature, originally dances in the wisdom Dharmadhatu, and samsara is also for dancing. Originally, Samantabhadra is immeasurable, the basis of both constant and moving. Not attached to anything, does not abide in the taste of samadhi. Not discriminating, not attached, not abiding is also liberated. The essence of meaning, like newly refined butter, that which cannot be expressed, if it does not arise from the space of camphor self-awareness, then expressing it with words and letters will not find the meaning. It cannot be heard with the ears, nor can it be known with consciousness, so the tongue cannot express even a particle. Transcending the three realms, the wish-fulfilling jewel, no matter where you seek, you will not find it, because there is no part that can be offered as language. There is not a particle that can indicate "this is practice." Thus he spoke. In the extensive tantra of Vajrasattva, the great king of space, the fourteenth chapter, which is the chapter of being separated from seeking. Then, the Bhagavan entered the unwavering samadhi, and for a special reason spoke
Chinese
宣说此偈颂：菩提心之自性普贤（ཀུན་བཟང་，梵文天城体：समन्तभद्र，梵文罗马拟音：Samantabhadra，汉语字面意思：普贤），显有世间器情法性自性也，不灭不寂自性无寂灭。诸法皆不灭不寂中，自性明朗体性不动摇。法性自性无戏论寂静，不灭不寂自性无戏论。自生智慧无遮显明者，于虚空不灭不寂无寂灭。导师普贤我，即是，一切不离菩提心。自生智慧无有因缘者，胜过一切因与果。对具有因果之乘者极密。心性无碍胜过虚空之界。对具有因果者不言说极密。无生金刚胜过法界。对具有因果者不言说极密。显有世间器情不作做，法性胜。对具有因果者不言说极密。虚空地水火风五种显现，于菩提心之体性中极胜。对具有因果者不言说极密。三界三时于身语意中胜。对具有因果者不言说极密。自性明朗体性不动摇，于不动摇之法上，因果之立宗，此非我之教言乃是欲求之教言。我乃无欲故一切成就，不欲无欲自性成就。成就之说我未曾言说，乃是欲求因果成就者之语。我之增益与诽谤是大敌，有与无与成与未成与，增益与诽谤一切施设皆，于无分别中安住于平等性。除平等性外之密意，诸佛之祖父我未曾宣说。如是宣说。金刚萨埵虚空大王广大续中，诸法不动摇之品第十五竟。，其后薄伽梵入于无所缘之等持，而宣说此特别偈颂。诸佛之身语意与，有情众生之身语意三者，好坏大小差别皆未曾说。未曾说不显示诸佛之密意，所说一切皆说我之体性。我之体性一切诸法是。
English
This verse is spoken: The nature of Bodhicitta is Samantabhadra, The nature of appearance and existence, container and content, is the nature of Dharma, There is no disappearance, no pacification, the nature is without pacification. All dharmas are without disappearance, without pacification, The nature is clear, the essence is unwavering. The nature of Dharma is without elaboration, it is peaceful, There is no disappearance, no pacification, the nature is without elaboration. That which is self-arisen wisdom, unobscured and clear, In the sky, there is no disappearance, no pacification, no pacification. I, the teacher Samantabhadra, am, All is unwavering from Bodhicitta. That which is self-arisen wisdom, without cause or condition, Is exceedingly victorious over all causes and effects. It is exceedingly secret to those with the vehicle of cause and effect. The nature of mind, unceasing, is victorious from the realm of space. It is exceedingly secret not to speak to those with cause and effect. Unborn Vajra is victorious from the realm of Dharma. It is exceedingly secret not to speak to those with cause and effect. Appearance and existence, container and content, unmade, the nature of Dharma is victorious. It is exceedingly secret not to speak to those with cause and effect. The five appearances of space, earth, water, fire, and wind, Are exceedingly victorious as the essence of Bodhicitta. It is exceedingly secret not to speak to those with cause and effect. The three realms and three times are victorious as body, speech, and mind. It is exceedingly secret not to speak to those with cause and effect. The nature is clear, the essence is unwavering. On the unwavering Dharma, the establishment of cause and effect, That is not my teaching, but the teaching of desire. I am all accomplished because I am without desire, Without desire, without desire, the nature is accomplished. I have not spoken of what is called accomplishment, It is the word of those who desire the accomplishment of cause and effect. My addition and slander are great enemies, Existence and non-existence, accomplishment and non-accomplishment, All additions and slanders, all imputations, Abide in equality from non-thought. Apart from equality, the intention, I, the grandfather of all Buddhas, have not spoken. Thus it was spoken. From the extensive tantra of Vajrasattva, the Great King of Space, The fifteenth chapter, the chapter on the unwavering of all dharmas, is complete. Then, the Bhagavan entered into the samadhi of non-objectification, and spoke this special verse. The body, speech, and mind of all Buddhas, And the body, speech, and mind of sentient beings, Good and bad, big and small, no differences were ever spoken. Not spoken, not showing the intention of all Buddhas, All that is spoken is spoken of my essence. My essence is all dharmas.