Chinese
灌顶正直于善恶业。 外境法性虽已舍弃却未舍弃，自生智慧虽未阻碍却已断绝，自生智慧于境虽不分别，却说能取与所取存在而摧毁。因此菩提心无生。在所行持之地行持十地菩提，所有显现之法，皆不离菩提心，犹如虚空之法性显现而已，虚空之中无有丝毫动摇，同样菩提心亦无动摇。欲于修持之地成就菩提，普光与莲花之地，金刚持与致密庄严，以及轮聚大及金刚持，因果普贤无别等六地，亦被命名为修持菩提之地。心之自性远离因缘之故，我未曾开示修持所成之果。心之自性六者如下：自生智慧不灭之征相，五根门皆明亮，名为普光地。于境不分别，无有贪执，名为无染莲花地。于无生灭之菩提心，我命名为金刚持。自之自性法性无量，自生智慧不分别平等安置，名为致密庄严。菩提心之自性坛城，于自所住之菩提诸法，名为字轮聚大地。身语意无生灭，故说为金刚持地。菩提心无有因果二者，对于从心所生之诸法，由于本来没有好坏取舍，故我说为无分别地。如是 因此菩提心之法界，三世诸佛三界有情，皆从此生，住于此处，故法界菩提心乃普贤地，名为成就佛陀之地，菩提心之自性不离此。如是说。金刚萨埵虚空大梵天广经中，开示无须净地之品第九竟。金刚
English
Empowerment is upright in virtuous and non-virtuous actions. Although the outer realm of Dharma-nature is abandoned, it is not abandoned. Self-arisen wisdom is cut off even though it is not hindered. Self-arisen wisdom does not discriminate against objects, but it is said that the taker and the taken exist and are destroyed. Therefore, Bodhicitta is unborn. By practicing the ten Bodhisattva grounds in the place of practice, all the phenomena that appear do not deviate from Bodhicitta. It is only the appearance of Dharma-nature like the sky. There is not the slightest movement in the sky, and similarly, there is no movement in Bodhicitta. Those who wish to achieve Bodhi in the place of practice, the land of universal light and lotus, Vajradhara and dense adornment, as well as the great wheel gathering and Vajradhara, the six lands of cause and effect Samantabhadra without distinction, are also named as the land of practicing Bodhi. Because the nature of the mind is free from causes and conditions, I have not shown the fruit achieved by practice. The six natures of the mind are as follows: the sign that self-arisen wisdom is not destroyed, the five sense gates are all bright, and it is called the land of universal light. It does not discriminate against objects and has no attachment, and is called the land of immaculate lotus. To the Bodhicitta that has no birth or death, I named it Vajradhara. The self-nature of Dharma-nature is immeasurable, and self-arisen wisdom is placed equally without discrimination, and is called dense adornment. The mandala of the self-nature of Bodhicitta, to the Bodhi Dharmas that reside in oneself, is called the great land of the wheel of letters. Because the body, speech, and mind have no birth or death, it is said to be the land of Vajradhara. Bodhicitta has no cause and effect, and for all the phenomena that arise from the mind, because there is originally no good or bad to be taken or abandoned, I say it is the land of non-discrimination. Like that Therefore, the Dharmadhatu of Bodhicitta, all Buddhas of the three times and sentient beings of the three realms, are born from here and dwell here. Therefore, the Dharmadhatu Bodhicitta is the land of Samantabhadra, and is named the land of achieving Buddhahood. The self-nature of Bodhicitta is inseparable from this. So it is said. The ninth chapter of the Vajrasattva Void Great Brahma Expanded Sutra, which shows that there is no need to purify the land, is complete. Diamond
Chinese
又，菩萨问道： “世尊大乐普贤王， 祈请宣说您的大道。” 普贤王说道： “谛听，聚集于我的眷属们， 菩提心乃一切的大道， 他处无有，此乃自性安住。 处所、境及佛地三者， 法界与法性皆安住于此。 虚空界与宫殿亦安住于此， 真实佛陀与境乃菩提心。 无有通往他处的道路与处所， 行走亦无法到达虚空之路。 自心离戏论即是法界， 离戏论处一切佛陀皆安住。 因此，切莫于道上行走。 自心未被遮蔽，虚空自性明晰， 彼处三世一切佛陀皆安住， 因此，切莫于道上行走。 自心未加修饰，法性如其本然， 于彼三世佛陀任运成就， 因此，切莫于道上行走。 佛陀自心远离分别。 行走亦无法到达自心离分别处。 若于无明道上行走， 无有到达之时，亦无证悟之地， 行走亦无法到达佛地。 佛陀自心远离证悟。 修习见解，禅定远离对境， 彼禅定远离离分别之平等。 守护誓言，不退失执持与安住， 不退失执持，远离无分别之平等。 寻求事业，成就禅定， 成就之禅定，远离不分别之平等。 于地修习，成就安住之禅定， 精通之禅定，远离无分别之平等。 考察法性，成就明晰之禅定， 禅定明晰，远离无分别之平等。 智慧明晰，成就证悟之禅定， 明晰证悟之禅定，远离平等。 如欲求之禅定如何明晰， 彼无欲之安乐亦无法成就。 不修禅定，不积习气， 自生智慧不受业力左右。 自生智慧法身心髓， 寻求无法成就，自性安住方能成就。 成就则与一切所作之事皆分离， 所谓‘事’仅是假名安立。 将‘佛陀’立为名号， 非是了义之教，乃是权宜之教。
English
Then, the Bodhisattva asked again: "Bhagavan Great Bliss, Samantabhadra, I beseech you to explain your great path." Samantabhadra said: "Listen, all you assembled around me, The mind of enlightenment is the great path for all, It is not found elsewhere, but abides here naturally. The three, place, realm, and Buddha-ground, The Dharmadhatu and Dharmata abide here. The sphere of space and the celestial palace abide here, The actual Buddha and the realm are the mind of enlightenment. There is no path or place to go elsewhere, Walking does not lead to the path of space. Since one's own mind, free from elaboration, is the Dharmadhatu, All Buddhas reside in that freedom from elaboration. Therefore, do not walk on the path. When one's own mind is unobscured, the nature of space is clear, All Buddhas of the three times reside there, Therefore, do not walk on the path. When one's own mind is uncorrected, the Dharmata is as it is, The Buddhas of the three times are spontaneously accomplished in it, Therefore, do not walk on the path. The Buddha's own mind is free from conceptualization. Walking does not lead one's own mind to that freedom from conceptualization. If one were to walk on the path of ignorance, There would be no time to arrive, and no ground to realize, Walking does not lead to the Buddha-ground. The Buddha's own mind is free from realization. By meditating on views, samadhi is separated from objects, That samadhi is separated from equality free from conceptualization. By guarding vows, there is no degeneration of holding and abiding, By holding without degeneration, one is separated from non-conceptual equality. By seeking activity, one performs accomplished samadhi, Accomplished samadhi is separated from non-conceptual equality. By training on the ground, one performs abiding samadhi, Proficient samadhi is separated from non-conceptual equality. By examining Dharmata, one performs clear samadhi, Clear samadhi is separated from non-conceptual equality. By clarifying wisdom, one performs realized samadhi, Realized samadhi that is clear is separated from equality. However clear the desired samadhi may be, The happiness without desire is not accomplished. By not doing samadhi and not accumulating habitual patterns, Self-arisen wisdom is not changed by the power of karma. That self-arisen wisdom, the essence of Dharmakaya, Is not accomplished by seeking, but is accomplished by abiding in its own nature. Accomplishment is separated from all actions to be done, What is called 'action' is merely a name. To designate 'Buddha' as a name, Is not a definitive statement, but a provisional one."
Tibetan
བསྟན། །ཞེས་གསུངས་སོ། །རྡོ་རྗེ་སེམས་དཔའ་ནམ་མཁའ་ཆེ་བྲམ་ཟེ་རྒྱས་པའི་རྒྱུད་ལས། ལམ་ལ་བགྲོད་དུ་མེད་པའི་ལེའུ་སྟེ་བཅུ་པའོ།། །།རྡོ་རྗེ་སེམས་དཔས་ཡང་ཞུས་པ། །བཅོམ་ལྡན་བདེ་ཆེན་ཀུན་བཟང་པོས། །རང་བྱུང་ཡེ་ཤེས་བཤད་དུ་གསོལ། །ཀུན་ཏུ་བཟང་པོས་བཀའ་སྩལ་པ། །ཉོན་ཅིག་ང་ལ་འདུས་པའི་འཁོར། །འཁོར་གྱི་སྟོན་པའི་ཡེ་ཤེས་ནི། །ཡུལ་ལ་བརྟགས་པའི་ཡེ་ཤེས་ཏེ། །གང་སུ་ཡུལ་ལ་རྟོག་བྱེད་པ། །དེ་ནི་རིག་བྱེད་ཡེ་ཤེས་ཡིན། །རིག་པར་བྱ་བའི་ཡུལ་དེ་ནི། །བྱང་ཆུབ་སེམས་ལས་བྱུང་བའི་ཕྱིར། །དེ་ནི་ཡུལ་མེད་བྱང་ཆུབ་སེམས། །ཡུལ་ལ་རྟོག་པའི་ཡེ་ཤེས་ཏེ། །ཡུལ་ལས་བྱུང་བས་རང་བྱུང་མིན། །ཡུལ་མེད་ཙམ་ན་གསལ་མི་བྱེད། །རང་ བྱུང་ཡེ་ཤེས་ཞེས་བྱ་བ། །ཡེ་ཤེས་ཡེ་ནས་ཤེས་པ་ཡིན། །རང་བྱུང་ཡེ་ཤེས་ཡེ་ནས་ཤེས། །དེས་ན་རང་བྱུང་ཡེ་ཤེས་ཏེ། །ཡེ་ནས་ཤེས་པས་ཡེ་ཤེས་ཡིན། །ཡེ་ཤེས་ཞེས་ནི་དེ་ལ་བཏགས། །ཡེ་ཤེས་རང་ལས་བྱུང་བའི་ཕྱིར། །དེ་ལ་ཏིང་འཛིན་སྒོམ་མི་བྱེད། །ཏིང་འཛིན་སྒོམ་པར་མི་བྱེད་པས། །ཏིང་འཛིན་བག་ཆགས་བསོག་མི་འགྱུར། །བག་ཆགས་མེད་པའི་ཆོས་ཉིད་དེ། །དུས་གསུམ་སངས་རྒྱས་དགོངས་པར་བཤད། །དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི། །དགོངས་པའི་ཡུལ་ལ་མི་རྟོག་སྟེ། །མཉམ་པ་ཉིད་དུ་ཡེ་ནས་གནས། །དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི། །རང་བྱུང་ཡེ་ཤེས་ཐུགས་དེ་ལ། །ཡེ་ནས་རྟོག་པ་མེད་པའི་ཕྱིར། །སངས་རྒྱས་དགོངས་པ་མི་མཛད་དེ། །རྟོག་པའི་ཡུལ་ནི་ཀུན་དང་བྲལ། །རང་བྱུང་ཡེ་ཤེས་སངས་རྒྱས་དགོངས་པ་མཛད། །རང་བྱུང་ཡེ་ཤེས་ཡུལ་ལ་མི་རྟོག་པ། །རྣམ་རྟོག་རྟོག་པའི་བག་ཆགས་གོས་མི་འགྱུར། །ལས་ནི་ཏིང་འཛིན་བརྟགས་པའི་བག་ཆགས་ཡིན། །མི་རྟོག་པ་ལ་བག་ཆགས་ཡོངས་མ་གསུངས། །མི་རྟོག་པ་ནི་རང་བྱུང་ཡེ་ཤེས་ལྔ། །སེམས་ཀྱི་རང་བཞིན་དབང་པོ་སྒོ་ལྔར་བཤད། །རང་བྱུང་ཡེ་ཤེས་དེ་ལ་འགག་པ་མེད། །བྱུང་ཆུབ་སེམས་ཀྱི་ངོ་བོ་ཀུན་སྣང་ལ། །རང་བྱུང་ཡེ་ཤེས་མི་འགག་སོ་སོར་གསལ། །རང་གི་རྐྱེན་གྱིས་སྣང་བ་དེར་མི་སྤང་། །ཏིང་འཛིན་མི་རྟོག་བག་ཆགས་བསོག་མི་འགྱུར། །འདི་ནི་དུས་གསུམ་སངས་རྒྱས་དགོངས་པ་སྟེ། །གང་དུ་མི་རྟོག་འདི་ལ་སུ་གནས་པ། །ས་ལ་མི་གནས་འགྲོ་བའི་དོན་མི་གནས། །ཆོས་སྐུ་བྱང་ཆུབ་སེམས་ལ་འདི་གནས་ཏེ། །དུས་གསུམ་སངས་རྒྱས་ཀུན་གྱི་དགོངས་པ་འདུས། །རིག་པའི་ཉམས་སུ་མངོན་སུམ་རྟོགས་པར་གྱིས། །རང་བྱུང་ཡེ་ཤེས་ཡུལ་ལ་མངའ་གསོལ་བ།
Chinese
示。如是说。金刚萨埵虚空大婆罗门展经中，无路可行的章节第十。 金刚萨埵又问：世尊大乐普贤王，请开示自生智慧。普贤王开示说：谛听我所聚集的眷属。眷属之主的智慧，是依于境的智慧。谁对境进行分别，那就是明辨的智慧。所要明辨的境，是从菩提心所生的缘故。那是无境的菩提心。对境进行分别的智慧，是从境所生的，不是自生的。仅仅无境时，不会显现。所谓自生智慧，是智慧本来就知晓。自生智慧本来就知晓。因此是自生智慧。本来就知晓，所以是智慧。智慧之名由此而来。因为智慧从自身所生。因此不对它进行禅定修习。因为不进行禅定修习，所以不会积累禅定的习气。无有习气的法性，被说是三世佛的意。三世一切诸佛，对意的境不分别，本来就安住于平等性中。三世一切诸佛，自生智慧的心意中，本来就没有分别的缘故。诸佛不作意，分别的境与一切分离。自生智慧是诸佛的意。自生智慧不对境分别，不会沾染分别念分别的习气。业是禅定分别的习气。未曾说在不分别中有习气。不分别是自生五智慧。心的自性被说是五根门。自生智慧于此无有阻碍。菩提心的体性于一切显现中，自生智慧不阻碍而各自明了。不舍弃由自缘所显现的。不积累禅定不分别的习气。这是三世诸佛的意。谁安住于此不分别中？不住于地，不住于利益有情。法身菩提心安住于此。汇集了三世诸佛的一切意。在明觉的体验中现量证悟。自生智慧于境中赐予权位。
English
Showed. Thus it was said. From the tantra of Vajrasattva, the great Brahmin of space, the tenth chapter, which is the chapter of the path that cannot be traveled. Vajrasattva again asked: Blessed One, Great Bliss, Samantabhadra, please explain the self-born wisdom. Samantabhadra said: Listen, assembly gathered to me. The wisdom of the master of the assembly is the wisdom that relies on the object. Whoever discriminates the object, that is the wisdom of discernment. That which is to be discerned, that object, is born from the Bodhicitta. That is the objectless Bodhicitta. The wisdom that discriminates the object, is born from the object, not self-born. It does not manifest when it is merely objectless. What is called self-born wisdom, is wisdom that has always been known. Self-born wisdom has always been known. Therefore it is self-born wisdom. Because it has always been known, it is wisdom. The name wisdom is given to it. Because wisdom is born from itself. Therefore, one does not meditate on it. Because one does not meditate, one does not accumulate the habit of meditation. The Dharma nature without habit, is said to be the intention of the Buddhas of the three times. All the Buddhas of the three times, do not discriminate the object of intention, they abide in equality from the beginning. All the Buddhas of the three times, in the mind of self-born wisdom, because there is no discrimination from the beginning. The Buddhas do not intend, the object of discrimination is separated from all. Self-born wisdom is the intention of the Buddhas. Self-born wisdom does not discriminate the object, it does not become stained by the habit of discrimination of thoughts. Karma is the habit of discrimination of meditation. It has not been said that there is habit in non-discrimination. Non-discrimination is the five self-born wisdoms. The nature of mind is said to be the five sense doors. Self-born wisdom has no obstruction in this. In the manifestation of all, the nature of Bodhicitta, self-born wisdom is clear and unobstructed. Do not abandon what appears by its own condition. Do not accumulate the habit of meditation and non-discrimination. This is the intention of the Buddhas of the three times. Whoever abides in this non-discrimination? Does not abide on the ground, does not abide for the benefit of beings. Dharmakaya Bodhicitta abides in this. It gathers all the intentions of the Buddhas of the three times. Realize directly in the experience of awareness. Bestow authority on the self-born wisdom in the object.