English
It should be known. Among the sons, the undeluded realization of self-awareness wisdom arises from the heart, which is distinct from Bodhisattvas. If someone asks, what is the prophecy? It is said, 'Abiding in the Ground of Great Joy, the Vidyadhara.' Therefore, realizing the view of Mahāyoga is superior to all the lower grounds, and it is called the Vidyadhara who abides in the Ground. Furthermore, in the *Magical Vajra* it says: 'For the sake of the meaning of the self-awareness wisdom tantra, manifested by self-appearing wisdom, that supreme Vidyadhara is manifestly accomplished. Even without the power of meditative absorption, it cannot be awakened by a Bodhisattva who cultivates the grounds; it is the same realm as the Sugata himself.' Thus it is said. Up to this point, the teachings of the tantra spoken by the teacher Samantabhadra are complete. The purpose of teaching the tantra is that the teacher Samantabhadra, for the sake of those to be tamed, spoke the meaning of the tantra in this way. Therefore, the Zur tradition named this as the chapter title. The completion of the activity of the tantra is: 'All the Tathāgatas rejoice without distinction.' Here, the Tathāgatas refer to the Buddhas of the three times, who are equal to the Dharmadhātu. The all-encompassing Samantabhadra spoke the meaning of the secret essence, and its intention is equality. The self-nature secret essence is the self-nature of all happiness in saṃsāra and nirvāṇa, the great bliss, the unsurpassed Dharmakāya, which is indivisible, is called inconceivable great bliss. The Dharmakāya, in the state of equality, is the spontaneous accomplishment of inconceivable joy, free from objects. Its characteristic is: 'The sphere of equality of the four times.' The four times mentioned here are the past, present, future, and subsequent times. From beginningless time to endless time, everything is only self-awareness, self-arisen wisdom, and other than that, there is naturally no clinging. This is called equality. This is not like clinging to extremes. Therefore, its self-nature is not established anywhere, and it pervades all dharmas, is indivisible, and appears without ceasing, therefore it is called the sphere (dhātu). That sphere itself abides in the self-nature where appearance and emptiness are indivisible. 'Kāya, speech, and mind are spontaneously accomplished.' From the unceasing power of the self-appearance of the sphere, appearing without ceasing, the indivisibility of appearance and emptiness is the self-nature of the kāya, all sounds are sound-emptiness.
Chinese
无别令解悟，显明为语之自性。一切忆念皆明空无别，显明为意之自性。“任运”之说并非轮番，乃显空、声空、念空。无所缘，无止息。觉性于刹那间无止息而任运成就。不舍离执着，当下任运成就，是恒常安住于彼之自性。殊胜法身大之表诠，或如功德之分，然就意义而言，一切作意皆为意识，故远离一切意识之边际。法身离戏，若作意于杂嘎玛，即是意识之境，乃增益损减也。“致密庄严”，谓于自生智慧之状态中，如十地菩萨之见解般之执边之过亦不成立，一切皆显明为自生之智慧。庄严者，即彼自生之智慧，于所化前，无量智慧之手印如所化之意而显现，是为庄严。庄严者，远离一切执边之名言，觉性自显现即是自明之智慧，无有能执所执之他者遣除，一切皆成彼性，无有境与有境，自于自显，自中自生，自于自乐，故名自。安住者，谓离边而唯如是安住，如芝麻团充满芝麻粒，法界无边广大，是为无边安住。总摄彼等之义，庄严乃以极美妙而庄严，美妙者，悦意且无有痛楚，一切法皆显明为不可思议之智慧。自之自性显现而喜悦，细微之执边名言亦不住留，是为无有痛楚。又，庄严者，不可思议智慧之差别皆远离显空之边际，故自性难以言说，远离一切执边之名言，于等性之见解中，具有观看不厌之体性，且不可思议之智慧于一切方所与时间，皆于所化前显现任何形象，故为自
English
Indistinguishably causing understanding and realization, it is clear as the very nature of speech. All thoughts and memories are clear, empty, and indistinguishable, clear as the very nature of mind. The term "spontaneous" does not mean alternating; it is appearance-emptiness, sound-emptiness, thought-emptiness. Without object, without cessation. Awareness spontaneously accomplishes without ceasing for even a moment. Without abandoning grasping, it is spontaneously accomplished all at once, and it continuously abides in that very nature. Or a term that represents the great, supreme Dharmakaya. Or like a part of a quality, but in meaning, all mental activities are consciousness, so it is free from all extremes of consciousness. The Dharmakaya is free from elaboration; to make Zang Ka Ma the object of consciousness is to make it the object of consciousness, which is to add or subtract. "Dense Array of Adornments" means that in the state of self-originated wisdom, even the fault of clinging to extremes, like the view of the tenth bhumi, is not established. Everything is clear as only self-originated wisdom. "Array" is that self-originated wisdom itself, in the face of those to be tamed, the mudra of infinite wisdom appears according to the minds of those to be tamed, and that is the array. "Adornment" means being free from all terms of clinging to sides. Awareness, self-appearing, is self-illuminating wisdom, without eliminating others who grasp. Everything becomes that very thing, without object and subject, self-appearing to self, self-arising from self, self-enjoying in self, therefore it is called self. "Abides" means that it abides only in that way, free from extremes. Just as a sesame ball is filled with sesame seeds, the expanse of the Dharmadhatu is boundless, that is, it abides without limit. To summarize the meaning of these, adornment is adorned with extreme beauty. Beauty is pleasing and without pain. All dharmas are clear as inconceivable wisdom. One's own nature appears manifestly and is pleasing, and even the subtle terms of clinging to sides do not remain, so it is without pain. Again, adornment is that the distinctions of inconceivable wisdom are free from the extremes of appearance and emptiness, so the nature is difficult to express, and it is free from all terms of clinging to sides. In the state of equality of intention, it has a nature that is not satisfied with seeing, and inconceivable wisdom appears in any form to those to be tamed in all directions and times, so it is self.
Chinese
任何显现之处，都远离显现与空性的边际，无有装饰与无装饰，唯有自显的装饰。彼此、因果、基与具基，在本体上皆不成立。轮回的境，所有心之事物，都以如虚空般的本体而安住，以无有安住之方式而安住，是法归本位，心住自地。是本体性的法身显现之自性。犹如虚空不离虚空一般，于此无有变异，是为安住。如是意义之安住状态的本体性，以及意之自性，无论何时，起立与安住皆不可得，是为三种常。我常是外道。相续常是刹那，是下乘。唯有本体性之常。如是普贤王如来曾亲口宣说。不共乘之名称，如《圣者总持王经》等。圣者，虽然九乘中每一乘皆有圣者，然此乘之理，胜于其他所知，将轮回涅槃无二之心的法性确定下来。胜于其他道之方便，将下乘所断之烦恼，认知为自生之智慧。胜于其他时间，能与一生之果结合。胜于其他果，于轮回涅槃无二之文字轮处宣说。总持王，是本体性的总持，从初始之时起，总持心要，或执持法性为殊胜。邪妄之总持，是外道之常断二见的分别。分别总持，是将轮回视为应断，涅槃视为应取。真实之总持，是轮回涅槃无二，法身显现，是真实义，且恒常不变，故名总持，是为真实之总持。因此称为王。幻化网是胜义与世俗无二，已多次宣说。为表示此，能诠之词亦称为幻化网续。经量为十万品中，此秘密藏即是根本续，而
English
Whatever appears, it is free from the extremes of appearance and emptiness, without adornment or non-adornment, only the adornment of self-appearance. Mutual, cause and effect, basis and that which possesses a basis, are all unestablished in essence. All objects of samsaric mind abide in a state of being without abiding, like the essence of intention; it is the Dharma returning to its original state, the mind holding its own ground. It is the nature of the manifestation of the Dharmakaya of essence. Just as space does not change from space, there is no change in it, which is called abiding. The essence of such a state of abiding, and the nature of intention, are such that rising and abiding are never perceived, hence there are three kinds of permanence. The permanence of self is the Tirthikas. The permanence of continuity is momentary, which is the lower vehicles. Only the permanence of essence. Thus, Samantabhadra spoke in prophecy. The unique name of the vehicle is "Arya Sarva-buddha-samādhi-vikurvita-adhisthāna-nāma-mahāyāna-sūtra" and so on. Although there are Aryas in each of the nine vehicles, the doctrine of this vehicle itself is superior to other objects of knowledge, establishing the Dharma-nature of the mind as inseparable from samsara and nirvana. Superior to other methods of the path, realizing that the afflictions to be abandoned by the lower vehicle are self-born wisdom. Superior to other times, it is associated with the fruit of one lifetime. Superior to other fruits, it is taught in the sphere of the wheel of letters, inseparable from samsara and nirvana. "Sarva-buddha-samādhi-vikurvita-adhisthāna" means the samadhi of essence, from the beginning, the essence of samadhi, or holding the Dharma-nature as supreme. False samadhi is the Tirthika's view of permanence and annihilation. Conceptual samadhi is the conceptualization of samsara as something to be abandoned and nirvana as something to be adopted. True samadhi is the manifestation of the Dharmakaya, inseparable from samsara and nirvana, which is the true meaning and never changes, hence it is called samadhi, which is true samadhi. Therefore, it is called the King. The net of illusion is the inseparability of ultimate and conventional, which has been explained many times. To represent this, the expressive words are also called the Tantra of the Net of Illusion. From the one hundred thousand chapters of the scripture, this Secret Essence is the root Tantra, and
Chinese
三者，内外密咒的一切六续都从秘密藏中产生，并融入秘密藏中，因此是所有教言的总集。一切如来佛的秘密是意之深处，是难以理解的特征。确定秘密藏的自性，就是从这三个名称中，说明了事物自身体性的名称。从那个基础中产生一切，即是九乘。无余是指对于任何应调伏的众生，都显现为相应的调伏方式。广说，如第三品所示。转法轮，是指佛陀为了调伏众生的目的而宣说九乘次第，这被称为法轮。以“转”的意义来说，是法轮，即佛陀以调伏众生的方式，以胜义确定的乘来转法轮，因为不断地调伏众生的相续，所以是法轮。以“轮转”的意义来说，也是法轮，就像八辐轮等，一辐转动则全部转动一样。九乘次第由于调伏众生根器的差别而相续不断，所以是法轮。以“断除”的意义来说，也是法轮，就像转动利剑轮时，斩断迎面而来的一切一样。以各乘的宗义方式，以不同方式断除调伏众生相续中的烦恼，所以是法轮。那些的，是指那九乘的果位达到究竟的体性就是这个。因此，那些果位的殊胜之处，就是自性秘密藏，轮涅无别，究竟的普贤王如来体性。从确定秘密藏的自性中，生起悦意和完全摄受之品，悦意是窍诀，因此，在前面已经开显了自性秘密藏。交付，是指交付给结集者，以及对后世具有法眼者赞叹功德，宣说了交付这二者。由此，所说能说的一切都达到究竟，称为圆满。 遍主普贤王如来的密意，为了修习殊胜的智慧和殊胜的意义，显现的附带无量乘，以及转轮享用眷属。
English
Thirdly, all six tantras of outer and inner secret mantras arise from the Secret Essence and merge into the Secret Essence, thus being the general essence of all teachings. The secret of all Tathagatas is the innermost intention, a characteristic difficult to realize. Ascertaining the very nature of the Secret Essence means that, from these three names, the name of the essence of the thing itself has been explained. From that basis, everything arises, which is the nine vehicles. "Without exception" means that whatever needs to be tamed appears in that very form to be tamed. "Extensively," as explained in the third chapter. "Turning the Wheel" means that the Buddha proclaimed the nine successive vehicles for the purpose of taming beings, which is called the Wheel. In terms of "turning," it is the Wheel, meaning that the Buddha, in the face of those to be tamed, turns the Wheel of Dharma with the vehicle of ultimate certainty. Because the continuum of those to be tamed is turned without interruption, it is the Wheel. In terms of "rotation," it is also the Wheel, just as with an eight-spoked wheel, when one spoke turns, all turn. The nine successive vehicles are continuous due to the differences in the faculties of those to be tamed, so it is the Wheel. In terms of "cutting," it is also the Wheel, just as when a wheel of swords is turned, it cuts whatever comes before it. By the methods of each vehicle's doctrine, the afflictions in the continuum of those to be tamed are cut in different ways, so it is the Wheel. "Of those" means that the nature of the result of those nine vehicles reaching their limit is this very thing. Therefore, the supreme result of those is the self-existing Secret Essence, the ultimate Samantabhadra, inseparable from samsara and nirvana. From ascertaining the very nature of the Secret Essence arises the chapter of Pleasing and Fully Embracing. "Pleasing" means the instructions, so the self-existing Secret Essence has been manifestly shown in the first part of the chapter. "Entrusting" means entrusting to the compiler, and praising the qualities of those in later generations who have the eye of Dharma, thus explaining these two entrustings. By this, everything that can be said and that says has reached its limit, and it is called complete. The intention of the all-pervading Samantabhadra, for the sake of cultivating supreme wisdom and supreme meaning, the immeasurable vehicles that arise incidentally from appearance, and the retinue that enjoys the turning of the wheel.