English
Accomplishing all at once without needing repetition for those to be tamed is the vajra in the sense of destroying. Without moving from the Dharmakaya, in the state of samsara, no matter what object is enjoyed, it is like dust not sticking to the sky, and not being stained by the faults of samsara, is the vajra in the sense of being unchanging and indestructible. Having such a meaning, the wondrous Dharma is the Vajra Body. Who possesses it? It is the secret because it is difficult to realize the minds of all Buddhas who have spontaneously accomplished the wisdom of abandonment and realization, completing the two accumulations simultaneously. What is its essence like? "Without coming and going" means that the essence of the Vajra Body of the Buddha's mind is not made of things that come and go. Like a mirror and a viewer, in the face of the beings to be tamed, as many as there are beings to be tamed, the activities of the Vajra Body appear as coming and going. Just by appearing, coming and going seem to accomplish what is needed, but in reality there is no difference, and the Vajra Body does not cling to coming and going. This shows the wisdom of accomplishing activities. The spontaneously arising wisdom of the All-Knowing One, in a state where there is no need to seek, self-benefit and the benefit of others are both spontaneously accomplished at once, which is called accomplishing activities. That is, "Emaho," the wisdom of accomplishing activities, no matter how it accomplishes benefits in the six realms, it does not need to be repeated, it is accomplished all at once, and the essence does not move from the Dharmadhatu, so it is not stained by the faults of those to be tamed. The two benefits of self and others are perfected at once, which is supreme. To show this very thing, what is said below is arriving in meaning, so it is wonderful. The wisdom of accomplishing activities, perfecting the two benefits in an instant, is the essence of the ultimate fruit, so it is wondrous. Who possesses such a Dharma, the wisdom of accomplishing activities? It is the secret of all Buddhas who have perfected the two accumulations. That is, the wisdom of accomplishing activities, in the state of spontaneously arising wisdom, does not cling to the object and the subject, the seen and the seer. In the state of no coming and going, the power of wisdom's self-appearance is unceasing. The object is the beings to be tamed, and the means to tame them, and the time to tame them, these appear clearly without being mixed. Like the activities of acting, after the taming is completed, abiding in the state of mind, like that is coming, which is the appearance of those to be tamed. "Even in coming and going,"
Chinese
当事业以周遍法界的方式显现为自现时，由于从意境中不会动摇到能取和所取，因此在平等性中任运成就，这被称为无有来去。如是，种姓之主导师普贤王如来在此之前说：“本初即是佛陀之心”，意思是说，基位本然如是，自性法身的果位之法任运而住，即是心之自性。又，在《意集经》中说：“所谓心，是无作、无为、离因缘”，以此显示超离思议之境。 “本初即光明”则显示了不灭之自性。譬如，彻底清净的镜子是心性的比喻。它因清净无垢的缘故，以任何形象显现的自性而安住，这就是光明的体性。所谓“生起为智慧”，是指轮回之法五三一十五，果位之法五三一十五清净后，轮回之法不显现，一切在果位上任运成就之时，由于无有依赖，因此是真实的自性执着，在词语的表达中称为平等性。所谓“从其意义体性上显示”，意思是说，导师普贤王如来无二之智慧，以自现的方式对二转法轮，轮回之法任运成就为涅槃之法，其意义在法轮的觉性中显现，任运成就为五种智慧的自性，与言说相似，故称为言说。为了开启智慧之轮而显现的言说也并非遮止。依次宣说五心，虽然在词句上是依次出现，但对于俱生之眷属来说，是刹那间圆满，因此也称其为密咒顿入之道。真实的果位是：“一切如来和一切佛母的集合”，意思是说，从俱生之眷属本身不异于五部如来，以及未来出现的如来等一切勇士和勇母，以及“集合”二字的含义。所谓“欢喜”，是指道的勤作穷尽，最终果位五种圆满任运成就等，对此生起。
English
When the activity of the deeds manifests as self-appearance to the extent of pervading the Dharmadhatu, due to the fact that from the state of contemplation there is no movement to the grasper and the grasped, therefore, in the equality, it is spontaneously accomplished, and this is called without coming and going. Thus, the master of the lineage, the teacher Kuntuzangpo, said before this: "From the beginning, it is the mind of the Buddha," which means that the ground is naturally as it is, and the Dharma of the fruit, spontaneously abiding in the Dharmakaya, is the nature of the mind. Also, in the Gongdü it says: "The so-called mind is unmade, uncreated, and free from causes and conditions," which shows that it transcends the realm of thought and expression. "From the beginning, it is clear light" shows the nature of non-cessation. For example, a completely clean mirror is a metaphor for the nature of mind. It abides in the nature of appearing in any form due to the cause of being clean and without impurities, and this is the characteristic of clear light. The so-called "arising as wisdom" means that after the five threes and fifteen of the Dharma of Samsara and the five threes and fifteen of the Dharma of the fruit are purified, the Dharma of Samsara does not appear, and when everything is spontaneously accomplished in the fruit, since there is no dependence, it is the true self-grasping, and in the expression of words, it is called equality. The so-called "showing from its meaning and nature" means that the non-dual wisdom of the teacher Kuntuzangpo, in the manner of self-appearance to the two Dharmachakras, the Dharma of Samsara spontaneously accomplishes as the Dharma of Nirvana, and its meaning is clear in the awareness of the Dharmachakra, and it is spontaneously accomplished as the nature of the five wisdoms, similar to speech, therefore it is called speech. The speech that appears to open the wheel of wisdom is also not prohibited. Although the five minds are spoken in sequence, for the coemergent retinue, it is perfected in an instant, therefore it is also called the path of the instantaneous entry of mantra. The actual fruit is: "All the Tathagatas and all the assemblies of consorts," which means that from the coemergent retinue itself, there is no difference from the five families of Buddhas, as well as all the heroes and heroines such as the future Tathagatas, and the meaning of the two words "assembly." The so-called "pleasing" means that the effort of the path is exhausted, and the final fruit is the spontaneous accomplishment of the five perfections, etc., and from this arises.
Chinese
无所作为的平等性，如其本性般自然成就。显现自性秘密之心髓。一切法在身与智慧之坛城中自然成就且圆满，五身自然成就。也被称为安住于金刚秘密之列。这些意义以圆满而令人欢喜。普遍性是：法界所遍及的一切分别念，皆于身与智慧中显现。应完全了知的是，续部的实相，即自性秘密之心髓得以显现。并非仅为自利而自然成就，而不生起利他，而是从事业的究竟中，示现了不间断之自显能力。起初，自性秘密之心髓，因众生难以领悟，故以四种秘密束缚。因此，为了众生的利益而暗中进入，最初的显现方式是：然后，所有如来。眷属们是果位圆满，具足庄严之基础，从集会之处，所有如来的果位得以显现的父尊母尊们，以及妃女之母众，所有父尊母尊无别者，为了开启所有这些眷属之悟性而宣说，是所有请问的根本。真实内容是：唉玛吙，从一开始就是秘密之法。等等四句。唉玛ོ：自性秘密之心髓，虽然一切有情皆本具，却因俱生无明所障蔽而未能得见，对此表示惋惜。未能得见之相：从一开始就是秘密之法。这是胜义谛的秘密，心的法性远离一切戏论，圣者七财自然成就，此即是本来面目，而秘密之处在于：虽因自我的分别念所障蔽而未能得见实相，然能得见实相，需依仗灌顶与上师的口诀，以及善逝之教言与自我的智慧圆满，方能显现。否则，便无法得见。万象显现而自性秘密。这是世俗谛的秘密。万象，指的是众多且性质各异之声。胜义谛是远离一切戏论边。远离戏论并非仅指单一面向，而是自显不间断之能力。五蕴、十八界与十二处等万象显现之际，即于身之坛城中清净。五蕴即五部父尊，
English
The equality of having nothing to do, naturally accomplished in its own state as it is. Manifesting the essence of the secret nature. All dharmas are naturally accomplished and perfected in the mandala of body and wisdom, and the five bodies are naturally accomplished. It is also said that one abides in the rank of Vajra Secret. Those meanings are pleasing with perfection. The pervasiveness is: all the conceptualizations pervaded by the sphere of dharma are clear as body and wisdom. What should be fully understood is that the reality of the tantra, the essence of the secret nature, is manifested. It is not like self-interest is naturally accomplished and other-interest does not arise, but from the completion of the activity, the uninterrupted ability of self-appearance is shown. At first, the essence of the secret nature is difficult for beings to realize, so it is bound by four secrets. Therefore, the first appearance of entering subtly for the benefit of beings is: then, all the Tathagatas. The retinues are the basis for the perfection of the fruit, the gathering of splendor, from which the fathers and mothers who have manifested the fruit of all the Tathagatas, and the assembly of the mothers of the consorts, all the fathers and mothers without distinction, are shown for the sake of opening the understanding of all these retinues, which is the root of all questions. The actual content is: Emaho, from the beginning is the secret dharma. And so on, four sentences. Emaho: Although the essence of the secret nature is inherent in all sentient beings, it is lamented that it is not seen because it is obscured by co-emergent ignorance. The aspect of not seeing: From the beginning is the secret dharma. This is the secret of ultimate truth, the nature of mind is free from all elaborations, the seven riches of the noble ones are naturally accomplished, this is the original face, and the secret is: although the reality is not seen because it is obscured by one's own conceptualizations, the reality can be seen, relying on empowerment and the oral instructions of the guru, as well as the words of the Sugata and the perfection of one's own wisdom, it will appear. Otherwise, it will not be seen. Various appearances and secret nature. This is the secret of conventional truth. Various appearances refers to the sound of many and different characteristics. The ultimate truth is free from all extremes of elaboration. Being free from elaboration does not only refer to a single aspect, but the uninterrupted ability of self-appearance. When the aggregates, elements, and sense bases appear in various ways, they are purified in the mandala of the body. The five aggregates are the five father Buddhas,
Chinese
五种母性。界和处不是天神和天女、勇士和勇女，而是有法者以错觉执着于考察的自性，因不理解而保密，依赖于上面所示的第四点。自性极度保密。说的是，真谛无别，一切法蕴、界和处，天神和天女仅仅是显现，如镜子和影像般不离心性。心性不灭，显现为天神和天女，二者仅仅是显现时无别，这被称为自性。然而，由于从那个意义上，被显现空性执着的知识所遮蔽而无法看见，依赖于上面所示的第四点。非他性极其保密。说的是，无别大智慧的意义，原本就是自己的自性，如同水不离湿性一样。然而，平凡者被业和烦恼的遮蔽，以及禅修者以有相为目标，其他行善者以有相为目标，修行者被在境上寻求的遮蔽所遮蔽，并且不了解非自性的意义。因此，依赖于上面的四点。这样说，指的是诸佛眷属以四种秘密决定的意义，向应化众生展示，就像直接睁开眼睛，默默地请求一样。意义是，果自然成就后，从事业的慈悲显现，就像同一时刻一样，是了解利他之事的开始。慈悲显现，真实的应化众生和慈悲显现的意念，平等性在任何地方都没有成就，没有任何阻碍地显现的自性被展示了。一切如来。指的是成就果位，安住于十方，于四时逝去者。法是上面所说的如来，也包括了轮回和修行者。轮回的自性是错觉显现。错觉显现的特征是不认为是业，而是执着为业的器情刹那，一切之中也包括了修行者。原本，指的是轮回涅槃的界限从无始以来。在佛的境界中合一，指的是觉性自生的智慧，在法界和智慧无别的境界中，不混合而完全圆满，以远离一切边际的自性而觉悟，那本身被法界所遍及。