English
Suchness itself. Abiding in a state of non-duality. For the purpose of realizing wisdom, It is placed in the directions and the center. Wisdom is clear because afflictions are clear, Therefore, it is symbolized by the east. Afflictions, ignorance, cause and effect subside in the west, The nature of self-born wisdom itself, and The meaning of suffering being primordially self-purified, Is spoken of as northwest for the sake of realization. Thus, self-awareness is east, west, and north, South is for symbolizing the perfection of qualities. Thus, all phenomena without exception, Gather into the realm of suchness. All directions without exception, Gather into the realm of suchness. All phenomena without exception, Suchness is the form of a circle. Look at all directions in that way. Thus, the difference between the support and the supported, The inner signs are shown outwardly. It is a sign for symbolizing, through that door, Measure with the appearance of self-awareness. It has already been said in the context of tenets, The meaning of the inseparable union of the two excellences. Although names and numbers are shown in various ways, In essence, it transcends the realm of speech and thought. The very nature of realization through that method, The eye of wisdom without inversion. Names and numbers: wisdom, ear, nose, tongue, The body experiences hearing, feeling, and tasting. The meaning of knowledge, seeing, etc., is not definite, It exists in all and is made definite. The objectless direct perception is supremely clear, Names and numbers: pure, equal, true nature. It is spoken of in terms of manner, not as different. Those distinctions are also explained for the sake of the number and mind of the object of dharma, Therefore, there is no fixed grasping as a number in it. Therefore, it is true because the essence is one. In the previous context also, the meaning of essence, Has been spoken of, and speaking like this is also without an object, But it is spoken of through the distinction of seeing, Measure this meaning. Seeing the face in conventional illusion, All is like the appearance of an eye disease, an illusion. All appearances and existences without exception, Know them to be like the reflection of the moon in water, In the non-duality of object and concept, That natural awareness, That is the Vajra seeing the face. The true mandala of self-nature, The dharmadhatu is inseparable from oneself, Equally united and pure. Everything is spontaneously accomplished in enlightenment, Whoever realizes it in that way, That is the one with the eye of wisdom. That one sees the true essence. The true image mandala, The great awareness is realized as skillful means. The grasping of individual characteristics is realized as wisdom.
Chinese
无二之关联乃殊胜方便，一切皆安住于智慧之中。显现与存在之一切，皆不离如是之本性。有与无二者皆不存在，住与不住亦无分别。一切汇集于平等之法界，抵达无合之境地。一切皆处于如是之状态，了悟此即得见金刚之面容。以五蕴为因，其根本即如是之本性，一体无别。如幻显现，如影像之形态，然显现之中并无实物。无实之物却显现种种，念头之集合即为本尊之坛城。此即名为心之自明。一切皆转化为法界，即普贤王如来。了悟此即得见金刚之面容。一切皆仅为文字名句，无有任何实体存在。无实之物却显现种种，然显现之中一无所有。种种作为皆行持，然无实之物即是真实。此非任何可被建立之物，亦非如土地顽石般无知，此乃极其光明澄澈之物。金刚萨埵如是安住，因与金刚部无别，故此即得见金刚之面容。一切无余皆处于一体之状态，无有能见与所见之分别。若能点燃智慧之明灯，则十方刹土皆可得见。一切皆为任运自成，且知晓如幻如梦之理，二者皆汇集于自明之中，此乃真实之谛。以音声与言语表达者，并非真实意义之精髓。莫依赖名句音声，当于内心深处领悟。一切诸法，皆不离心性，因心与法无有分别，故菩提之路并不遥远。所谓菩提心者，无来处亦无去处。唯有无念之自明而已。诸佛与众生皆安住于心。宽广浩瀚，任运自成，外内器情，本自清净。清净之念亦是法界之本性。此乃金刚之平等性。无境之修学，于一根本之上，初为生起，寻觅，与决定三者。无所缘之智慧见，手印唯一，无有戏论与障碍。任运自成，于修学之终，亦有三见。瑜伽次第由此划分。殊胜之处在于因之乘，先于
English
The connection without duality is a great method. Everything abides in the state of wisdom. All that appears and exists does not move from suchness. Both existence and non-existence do not exist. There is no distinction between abiding and not abiding. All are gathered in the realm of equality. It reaches the state of non-gathering. Everything is in such a state. Realizing this is seeing the face of Vajra. Taking the five aggregates as the cause, the root is one in suchness. Appearing as an illusion, like an image, there is no object in the appearance itself. That non-existence is seen in various ways. The collection of thoughts is the mandala of deities. That mind is called self-awareness. Everything is transformed into the realm of reality, Samantabhadra. Realizing this is seeing the face of Vajra. Everything is just letters, names, and words. There is no object at all. That non-existence appears in various ways. In appearance itself, there is nothing. Although all kinds of actions are performed, that non-existence is the truth. It is not something that can be established in any way. It is not like earth and stones, unconscious. That itself is very clear and bright. Vajrasattva abides in that way. Because it is inseparable from the Vajra family, that itself is seeing the face of Vajra. Everything is in a state of oneness without exception. Without seeing and being seen, to light the lamp of wisdom, all the realms of the ten directions are seen. Everything is spontaneously accomplished, and knowing the nature of illusion and mirage, both are gathered in self-awareness. That itself is said to be the truth. Expressing in sound and words is not the essence of the true meaning. Without relying on names, words, and sounds, try to understand in the depths of your mind. All things without exception are Dharma. There is nothing other than the mind itself. Since there is no difference between mind and Dharma, the path to enlightenment is not far. What is called Bodhicitta does not come from anywhere, nor does it go anywhere. Only non-conceptual self-awareness. Buddhas and sentient beings abide in the mind. Vast and wide, spontaneously accomplished, external and internal, container and contents, are pure from the beginning. Even pure thoughts are the nature of reality. This is the equality of Vajra. On the one basis of learning without an object, the first three are arising, searching, and determining. The view of non-objective wisdom, the single mudra, without elaboration and obstacles. Spontaneously accomplished, at the end of learning, there are also three views. The yoga sequence is divided in this way. The special feature is the vehicle of cause, before
Chinese
宣说其他的教言是，四乘的定解生起，安住于一乘的果位。诸地的差别安立也是，进入秘密藏的道路。第一乘是十六贤士之主，第二乘正直四者的见行，第三乘必定显示十二缘起，第四乘总摄各乘后，安置于无上乘的法界中。不证悟和颠倒证悟，片面证悟而未证悟真实。调伏的密意和秘密等，因为没有见到自性秘密，是盲人的群体，仅仅是道路的阶梯，没有如实见到安住之法。在恶趣六道中各种流转也是，显现为错乱的颠倒分别，从如是法的法界中没有变动。我和我所的他相是，仅仅是颠倒分别，没有细微和甚深，只是说低劣和殊胜而已。因为没有见到自性，心识没有成熟，在其他地方寻求，愚昧的众生，即使开示也没有听闻，即使指示也没有见到，所以在自他和他人处寻求不能成佛。不离此，却不见导师，想要前往也不能到达，因为遮蔽了无二因果的智慧。对此的各种执着也是，没有常断自我的见解。仅仅是法，微尘物质，刹那生灭，没有因果，解脱于空性边。不是脱离显现为殊胜的，不是认为是所缘的本尊。唉！自生任运的遍知觉悟的，功德宣说中这样说到：成就殊胜的精华是，首先证悟意义，最终不舍弃。如同摩羯鱼手印一样，在一切行境中没有限量。具有真实意义的瑜伽士，即使行持烦恼束缚之法，也会变成解脱。通过方便和智慧的证悟，三毒痛苦不会造成损害。因为具有方便和智慧，颠倒本身就是菩提道。证悟意义，四义圆满。因为没有证悟方便和智慧，没有解脱，是三界轮回。如果没有善巧方便摄持，即使行持道路的善行和阶梯，也只是生于天界和人道，不能获得不生不死的地。没有如实了知诸法清净，因为没有证悟方便和智慧，行持和断除烦恼也被束缚。调
English
Speaking of other teachings, the definite arising of the four vehicles, abides in the fruit of one vehicle. The distinct arrangement of the grounds is also, the path to enter the secret essence. The first vehicle is the lord of the sixteen worthy ones, the second vehicle straightens the view and conduct of the four, the third vehicle definitely shows the twelve links, the fourth vehicle summarizes the vehicles, and places them in the realm of the unsurpassed vehicle. Not realizing and wrongly realizing, partially realizing and not realizing the truth. The discipline's intention and secrets, because the secret of self-nature is not seen, are a gathering of the blind, merely a ladder on the path, without seeing the way to abide as it is. Wandering in various ways in the six realms of suffering is also, appearing as the delusion of wrong thoughts, without changing from the realm of suchness. Self and what belongs to self, and other appearances are, merely wrong thoughts, without being subtle or profound, only speaking of inferior and superior. Because self-nature is not seen, and the stream of consciousness is not trained, searching elsewhere, foolish sentient beings, even if taught, do not hear, even if shown, do not see, so searching in self and others does not lead to enlightenment. Not separate from it, yet not seeing the teacher, wanting to go but unable to reach, because the wisdom that obscures the non-duality of cause and effect is obscured. Various attachments to this are also, without the view of permanence, annihilation, or self. Merely dharma, dust-like matter, momentary, without cause and effect, liberated from empty sides. Not separate from what appears as supreme, not considering it a deity to be focused on. Alas! In the praise of the spontaneously accomplished, all-knowing realization, it is said: The essence of supreme accomplishment is, first realize the meaning, and never abandon it in the end. Like the makara mudra, there is no limit in all spheres of activity. A yogi who possesses true meaning, even if practicing the dharma that binds afflictions, will become liberated. Through the realization of skillful means and wisdom, the three poisons and suffering will not cause harm. Because of possessing skillful means and wisdom, the very opposite becomes the path to enlightenment. Realizing the meaning, the four meanings are perfected. Because of not realizing skillful means and wisdom, not liberated, it is samsara of the three realms. If not grasped by skillful means, even if practicing virtuous deeds and stages of the path, one will only be born in the heavens and as a human, not attaining the ground of no birth and death. Not knowing that all dharmas are pure, because of not realizing skillful means and wisdom, practicing and abandoning afflictions is still binding. Harmo
Chinese
如果未领悟母续的秘密， 中观自续派、声闻乘， 欲界天人与色界二禅天， 众生行持五毒等， 各自的见行只是头脑的臆测。 误以为成熟解脱是堕落。 若能领悟，则被真谛所加持， 以甚深之语，显现意义。 弟子自然成就，获得加持， 诸法皆无分别， 将获得极其稳固的灌顶。 以自明本智的光明， 也将获得遍知一切的灌顶。 诸法皆无分别， 对一切行持，获得秘密灌顶。 行持且无执著之相， 一切皆为自性圆满之故。 获得十五种利益的灌顶， 一切皆为大自在之水。 境如垢染，涤除为沐浴之胜。 自心圆满五智之庄严， 以自明方便与智慧， 普遍周遍，为顶髻之胜。 自身为五果之精华， 本来成佛，为一切之精髓。 念头之流显现为智慧之鬘， 大空无上仪轨之胜。 阿赖耶不变大顶。 痛苦烦恼自然消解。 显现、声音、忆念、念头，身语意， 为了心性，而使之增长。 为了融入自生面容中， 无余受用，成为大自在。 宣说自明无杂圆满光明， 于彼自性光明，修持不动摇。 于所说之相似，听闻一切明觉。 无有来去，事业圆满之灌顶。 成为一切之主的心性， 圆满了自在王之灌顶。 如是等等，一切道皆自然圆满之故， 进入与作为，实无意义。 因与果本来无分别之故， 希求与恐惧又在哪里呢？ 如是相见，获得不动摇之稳固， 对于生起智慧波浪，毫无怀疑。 以彼滋润，具有明觉之花朵， 于彼施予二种忆念之流， 于四种威仪中，修持口诀， 应施予迁识之忆念。 如是具有，即能成就之故， 威仪忆念与体性， 矫正衰损之行持，或事业成就。 行走、睡眠、安坐、住立、受用等， 刹那忆念策励，于自显现中， 无有对境，自明不动的， 不会从大乘禅修中退失。 以远离希求恐惧之心而摄持， 以无有聚集分离而安住于心。 远离能取所取的自明， 于无所缘之状态中自显现。