English
Appears as having characteristics. Cyclic existence appears as spontaneously accomplished. Even the Buddha of self-nature purity, If not dwelling together with skillful means, Will be bound by the bonds of grasping and being grasped. The stages of entering through that very method, etc., Will become completely perfected. The way of the path is also known in the same way. The meaning of the sequential following stages is: Having done the work to be done beforehand, In an extremely solitary place, In accordance with the conformity of self-nature equality, For the sake of combining equally with suchness, Do not meditate on the meaning of the sacred. Abide in holding onto the retinue of enlightenment. By the peace of supreme bliss, Meditate on the spontaneously accomplished Great Perfection, Holding firmly to the mind of enlightenment. From non-action, do non-action, Meditate on abiding in the state of non-abiding. If the body is placed with extensive reasoning, It is incompatible with the purpose and means, By following the faults of artificiality, This sequence will be fully understood. All phenomena of the transcendent and mundane, Their nature, without exception, Although appearing as anything from the unborn mind, Therefore, the way of the two truths, cause, and effect. All objects made of gold, Even though they have separate characteristics from their names, All are one in the essence of gold. From the mind's own awareness and non-awareness, Anything from the past and future appears, Since all are the essence of self-awareness, Due to the purity of self-nature, The names such as illusion and emptiness, And the wisdom inseparable from the two truths, The meanings such as mandalas, Are all spoken following that. Since the reasoning of self-nature has been stated before, The reasoning of three, etc., is spoken afterward. The purpose of Vajra practice is: The mandala is spontaneously accomplished beyond thought, Extracting meaning from the sphere of non-objectification, And leaving it as it is, without fabrication, The spontaneously accomplished mandala arises. From the mandala of the non-objective mind, Having mastered it through samadhi, Various wisdom emanations are accomplished. All fields of activity are mandalas, The enjoyment body and Buddha-fields, If one wishes and prays, it will be accomplished. The vast and expansive spontaneously accomplished, The outer and inner, vessel and contents, are pure from the beginning. Even pure conceptualization is objectification itself. This is Vajra equality. The spontaneously accomplished appearance as desired, Because it is obscured by characteristics such as duality, Like a child who has not distinguished strength, Remains distracted by many actions.
Chinese
以众多行为无我，以禅定掌控后，压于诸相平等之界。这些最初称为身。若欲迅速成就悉地，则修习极微细且深奥。自身与他者一切，修习于极不可得之界。因见自性无意义，故如是随之体验，宣说了此殊胜方便，即真实无二菩提心。无有显现空性等任何，因无方所与住处，故不思随逐任何，亦无所住。若有明显所缘，则所修非为修。有无等边中之法，任何皆不取，心亦不显现趋向，仅于名言中安住。因无所思所缘，故离能取所取之自明觉，以无所缘之方式自显现，此即宣说为修习之最胜。作意与掉举沉没，遮止非形与遮随，贪嗔希惧自性与，矫饰住缘摄持等，显现恒常手印等，自权概念特征等，空性概念之禅定胜，空性概念非凡心。是故粗细相续等，随动摇幻化而显现。知自性即是心性，若不缘任何特征，因无所作，故从一切名言中解脱，非为他者之不思智慧。若有所思所缘，则定是悬崖。因不作意任何，则有何堕入歧途？已说自性无住缘，如是心之住与缘，即称之为能取所取。舍弃无缘之思，彼即是随顺之禅定。长久所作之自证悟，猛缓如水与海之深，以心所示之体验受持，形声触与业风等，虽显现若不缘，则不执着任何。身声虽极散乱，然以无入之方式而稳固。自明虽极清晰，然本体宣说为无所缘。彼随顺之行为亦，业与行为一切。
English
Without self in many actions, after controlling with samadhi, it is pressed into the realm of equal signs. These are initially called the body. If you want to quickly achieve siddhi, then meditate on the extremely subtle and profound. Oneself and all others, meditate in the realm of extreme unobtainability. Because seeing self-nature is meaningless, therefore experiencing it accordingly, this supreme method is declared, which is the true non-dual Bodhicitta. There is no appearance of emptiness or anything else, because there is no direction or dwelling place, therefore do not think of following anything, nor is there anything to dwell in. If there is a clear object of focus, then what is meditated upon is not meditation. Existence, non-existence, and other laws of the middle ground, do not take anything, nor does the mind appear to be inclined, but only abide in name. Because there is no object of thought, therefore the self-awareness free from grasping and clinging, self-manifests in the manner of no object of focus, this is declared as the supreme of meditation. Attention and agitation sinking, preventing non-form and following, attachment, aversion, hope, fear, self-nature, artificiality, dwelling, conditions, gathering, etc., manifesting constant handprints, etc., self-power concept characteristics, etc., the samadhi of emptiness concept is supreme, the emptiness concept is not an ordinary mind. Therefore, coarse and fine continuums, etc., appear in any way due to the power of swaying illusion. Knowing that self-nature is mind-nature, if you do not focus on any characteristics, because there is nothing to do, therefore you are liberated from all names, it is not another non-thinking wisdom. If there is thought and focus, then it is definitely a cliff. Because you do not pay attention to anything, what is there to fall into a stray place? It has been said that self-nature has no dwelling condition, so the dwelling and condition of the mind, that is called the grasper and the grasped. Abandoning the thought of no condition, that is the samadhi that follows. The self-realization that has been done for a long time, fierce and slow like water and the depths of the sea, hold the experience shown by the mind, form, sound, touch, and karma winds, etc., although they appear, if they are not focused on, then there will be no attachment to anything. Although the body sound is extremely distracting, it is stable in a way that there is no entry. Although self-awareness is extremely clear, the essence is said to be without focus. That corresponding behavior is also, karma and all behaviors.
Chinese
一切处，自性因无我而不可得，无作、无见、无食。以无所作为的方式行事，理应变得非常寂静。殊胜秘密藏精要，彼性真实决定之摄略，如是性之等持次第，此为第二。此后宣说秘密，等持彼性若串习，一切皆为自心之显现故，一切皆如幻术、眼翳，应知如化身之相。彼性极应串习修持，彼性显示广大之身，自性、体性、行持、身，世间种种显现亦，乃自明、分别、影像故，一切皆如幻术般显现。果显现、事业皆成办，然显现为一切分别之量。如是，一切皆为影像，能作所作显现而无实物。一切皆如水中月般存在，一切皆显现而无自性。以随念故，一切心之体性，乃意义之最胜根本，一切无所缘、无执著之，自明智慧，即是如是性。蕴等种种方便显现，乃智慧幻化自显现故，显空无二，故安住于方便与智慧具足。以串习之智慧，无论如何行持皆不染污，所积之物亦将变得无所缘。自性本初即是如是性，往昔串习自明显现之法，非为有碍之法故，以能自在转变觉性，界等亦如所欲显现。因果无别、无先后，彼性为道故平等结合。一切乃生起之处，一切亦应由时机而知。彼性即是聚集之处，远离二取显现之平等虚空，以能自在转变之方便，一切坛城无尽增广。一切乃自明幻化，以无所缘之相显现，当宣说第三支分。三有如幻化，将以慈悲之眼观视，虽能明晰随顺之慈悲，然非自明之外的他者故，不为显现之痛苦所压迫。根本乃觉悟菩提心之体性，以方便行持到彼岸，不以无所缘之悲心而浪费，以无执著之善巧方便行持，意义
English
In all places, due to the absence of self in nature, there is no object of focus, no action, no seeing, no eating. Act in a way that is without doing anything, and it is reasonable to become very peaceful. The Quintessence of the Glorious Secret Essence, Abridged from the Certainty of Thatness Itself, The Second of the Stages of Samadhi of Suchness. Then, the secret will be explained. When that samadhi is accustomed, because all are aspects of one's own mind, all are to be known as illusion, optical illusions, and emanations. That itself should be cultivated very diligently. That itself is the manifestation of the expanded body. Nature, essence, conduct, body, and the various appearances of the world are also reflections of self-awareness and conceptual thought. All appear as illusion. Even though all actions and results are performed, they appear as the measure of all thoughts. In this way, all are reflections; actions appear, but there is no substance. All exist like reflections in water. All appear, but there is no inherent nature. By remembering, all aspects of the mind are the supreme root of meaning, the self-aware wisdom that is without object and without attachment, is suchness. Various skillful appearances such as aggregates are self-manifestations of illusory wisdom. Since appearance and emptiness are not two, one abides in the union of skillful means and wisdom. Whatever one does with accustomed mind, one is not stained, and what is accumulated becomes without object. The nature is primordially suchness. Past habituation is the dharma of self-aware appearance. Since it is not a dharma with obstruction, by transforming awareness into self-mastery, the elements and so forth appear as they are established. There is no separation of cause and effect, no before and after. That itself is joined equally as the path. All is the place of arising, and all should be known from the occasion. That itself is the place of gathering. The sphere of equality is free from dualistic appearance. By the very means of transforming self-mastery, all mandalas are inexhaustibly increasing. All is self-aware illusion. By the appearance of the mode of no object, the third branch will be explained. The three realms are like illusion, and one will see with the eyes of compassion. Although one makes clear the compassion that is in accordance, since it is not other than self-awareness, one is not overwhelmed by manifest suffering. The root is to realize the very nature of bodhichitta. One practices the perfections with skillful means. One does not waste with objectless compassion. One practices with skillful means without attachment. Meaning
Chinese
只做与誓言相符之事，以不符之索斩断轮回。此为地之行持中所说。殊胜秘密藏，即彼确定的精华所摄。如幻三摩地次第，即第三品。顶礼于无二方便与智慧的圆满正觉者，将宣说微细之三摩地。一切皆为自明如幻，外内器情皆摄于（ཧཱུྃ，吽，hūṃ，吽）。所修之字各各不同，然总的来说，所修与一切相同。融入金刚萨埵自身，五蕴与五种识，皆极度收摄于（ཧཱུྃ，吽，hūṃ，吽）字。以（ནྲྀ，呢，nṛ，呢）之眼观视，完全混合后进行开展。从十方何处再次收摄融入，（ཧཱུྃ，吽，hūṃ，吽）自身于不可见之虚空中显现。说是融入于识之胎藏。吽自身即阿和玛二者，极其明亮且闪耀，一切皆以字为根本，收摄后观想日月相缠。以二种子的自性，自性即（ཧཱུྃ，吽，hūṃ，吽）之自性。因混合故获得二名。贪之相从（ཧྲཱིཿ，舍，hrīḥ，舍）显现莲花。一切皆为自明自现故，加持光芒为宫殿。以清浊之方式显现日月二者，此处说的是不可分割的方式。从智慧方便合一而生（ཧཱུྃ，吽，hūṃ，吽）。深蓝闪耀，光芒收摄十方之（ཧཱུྃ，吽，hūṃ，吽），应知为风之相。如火星般的金刚之形，具有随顺的放光与收摄。彼即是本尊父母身，观想极其放光与收摄。具有一切相好，一面二手或六手。金刚轮宝剑燃烧，珍宝莲花铃铛燃烧。微细宫殿具有日月，应确定安住于心间。此乃智慧之精华，如是观想于一处、三处和五处。以身语意之手印，以及五智来印封。彼自身极其安住，如是即大印。宫殿手印座等等，为光芒之方式，如前四者。任何所象征的皆为智慧金刚身，应恒常安住于心间。圆形的月亮充满，以及芥子燃烧的（ཧཱུྃ，吽，hūṃ，吽）安住。迎请自性本尊，以意供奉广大供品。