English
Also, the appearances that are seen, within this general collection of secret mantra teachings, because one knows that the nature of what is to be realized is the fruit itself, therefore the supreme yoga of no action, the root of the essential instructions, as taught in the context of the Ati Yoga's own system, the great meaning of non-duality, appears as the single essence of mind itself. That very essence, the single thigle, its nature is the secret mantra as it is, it is the sacred secret itself that is not defiled. Therefore, with this reasoning, even the mind of all the Buddhas, Vajrasattva, also realizes this meaning of the very nature of mind, and having understood it, obtains the certainty of secret mantra, and having become a Buddha, attains the ultimate sacred path. How is that? Having been liberated from the nature of examination and attachment, therefore the very nature of bodhicitta is the door of complete purity because it is free from wrong views from the very beginning. Because it appears from the blessings of this entire teaching, it is the door of the appearance of dharmas. From the expanse free from extremes, the nature of arising and gathering all things, because it is the nature of the fruit, it is the dharmadhatu. Because it completes all the Tripitaka and Tantras and all the important points, it is the great scripture of the Dharma, because it shows all the meanings of the teachings. Because it is without distraction at all times, it is the great samadhi of the continuous stream of Dharma, therefore even the teacher himself attains the ultimate attainment through this. Secondly, from "Kyé Langka'i" to "obtained," it is taught. O Lord of Kyé Langka, the qualities of such realization and the indication of signs are also like this: Whichever fortunate person who truly sees the essence of the meaning of the secret mantra, the very nature of mind, and through skillful means gains certainty, then because all dharmas are clear there, the words spoken become the door that accurately represents the definitive meaning without error, without relying on trivial words that lead to common sounds and measures, etc., even if one does not immediately rely on the cause of hearing, all the true words and meanings of the Dharma arise from one's own mind, and having obtained the eye of Dharma for all the immeasurable hundreds of thousands of profound and vast teachings, one perfects one's own benefit, and thus being skilled in the words and meanings of all vehicles, one speaks appropriately to the fortunate ones, and all the profound and rich Dharma doors are self-illuminating and without obscuration.
Chinese
现在已经变成为了成办他利，也获得了圆满。那是就其本性而言，对于无杂、圆满的所诠释之义，以教证、窍诀和理证三者毫无错谬地确定，并且以无有错谬的理由，用能诠释的语言表达，从而能够毫无隐藏地揭示意义，这就是对于意义获得确定的殊胜征兆。像这样，在证悟的境界中，能够持续不断地显示意义的法流三摩地，已经获得了，因此，对于它，没有任何的散乱和遗忘。第四部分分为两个方面：简略地指示和详细地解释。第一部分是从“嗟，楞伽”到“是这样的”之间所指示的内容。嗟，楞伽的主人，像这样，心的名相，诸如一百零八种等等，所有心的本性，从原始以来就是大菩提。而所谓的大菩提，就是导师金刚萨埵和无上的大法身，是任运圆满的独一明点。如果不证悟这个意义，就不能通过其他道路成佛，因此，证悟三界无别的自性觉性任运成就的本性，没有增益和损减，这本身就变成了所有佛陀的甘露，是医治勤作之病的良药，也是洗涤偏袒之垢的大沐浴，是这样指示的。第二部分是从“菩提”到“被赞颂为殊胜”之间所指示的内容。如果没有证悟法性菩提心之自性如是性的觉性，没有不间断的意界智慧之流，那么，如是性的胜者们也不会产生身和智慧的庄稼，即使干涸了也无能为力。因此，以无为而作的自性，菩提心之自性圆满的大河洗涤之后，无论谁从无始以来被业所决定的二取分别的边执所束缚，或者本来已经成熟为菩提心之苗芽的青绿色，却因为在其他道路上寻求（解脱）而变得干涸，都将被意义的自性觉性所滋润。法性，心的自性，自性觉性，因为清净一切边，所以是具足一切殊胜相的空性。朱砂和
English
Now it has become complete for accomplishing the benefit of others, and has also attained fulfillment. That is, regarding its very nature, for the meaning of the unadulterated and complete expression, with the three proofs of scripture, instruction, and reasoning, without error, and with unerring reasons, expressing it in the words of expression, thereby being able to reveal the meaning without concealment, this is the supreme sign of having attained certainty in meaning. Like this, in the realm of realization, the great samadhi of the continuous Dharma stream that can constantly reveal meaning has been attained, therefore, there is no distraction or forgetting of it. The fourth part has two aspects: briefly indicating and elaborately explaining. The first part is indicated from "O Lanka" to "It is like this." O Lord of Lanka, thus, the names of the mind, such as the one hundred and eight, etc., the very nature of all minds, from the beginning, is great Bodhi. And what is called great Bodhi is the teacher Vajrasattva and the supreme great Dharmakaya, the spontaneously perfect single bindu. If this meaning is not realized, one cannot attain Buddhahood through other paths, therefore, realizing the very nature of the spontaneously accomplished self-awareness, without addition or subtraction, in which the three mandalas are inseparable, itself becomes the nectar of all Buddhas, the medicine that cures the disease of effort, and the great bath that washes away the stain of partiality, this is how it is indicated. The second part is indicated from "Bodhi" to "praised as supreme." If there is no uninterrupted stream of wisdom of the mind realm, the awareness of realizing the suchness of the nature of Dharmata Bodhicitta, then the Victors of suchness will not produce the crops of body and wisdom, and even if they dry up, there is nothing to be done. Therefore, after being washed by the great river of the complete self-essence of Bodhicitta, which is the nature of acting without action, whoever has been bound since beginningless time by the clinging to the two concepts determined by karma, or who has originally matured into the green sprout of Bodhicitta, but has become dry because of seeking (liberation) on other paths, will be moistened by the unmistakable self-awareness of meaning. Dharmata, the self-nature of mind, self-awareness, is emptiness that possesses all supreme aspects because it purifies all extremes. Vermilion and
Chinese
就像精液一样，从心中生起的所有显现事物的法，也只是显现时如虚空和彩虹般，安住于无边的大空性中。因此，心和从心生起的一切事物，其自性是空性的。因此，证悟一切相的自生智慧，大菩提的体性，也因大空性成为精华的根本和精髓，所以要确信其是意义的精要。在《智慧秘密》中说：“自生本无因，非因所生之智慧。” 如是所说，由于远离因缘，不依赖任何事物而自生，并且在一切之初，自显而明的智慧之大河，沉浸和滋润在圆满觉性的海洋中。譬如，大海具有难以估量、深邃、广阔、产生波浪这四种特性。同样，由于证悟的见解、意境、禅定与遍布的智慧行持相连，自力不间断，因此，见、修、果、行一切都是奇妙的。从大海的中心、法界和智慧无二无别之处，直到菩提心，仅仅是自生智慧，不舍弃外境之法，却也不执着的状态中，如实地显现于觉性，是将分别念转为良药，不与邪分别念相混，产生甘露之水流，或降下甘露之雨，赐予直到种姓之雨所及之处的征兆。一切胜者以寻找见解等痛苦的尽头，都因此而得以清净和凉爽。如所宣示的此意境，是无上密法的根基和根本，是究竟的精髓，即证悟本师金刚萨埵的真如实相，并且是觉性清净相续的确定之体性，因此，一切诸佛都极度赞叹其为基础、道、果的殊胜精华。第三部分，从“因此”到“成为”，所阐述的是：因此，由于那个理由，兰卡的君主，伟大的意义，认识到心的真如实相，并见到它，是尽头的尽头和永恒的伟大意义，因此劝诫要证悟那个意义。如是秘密主金刚手如是说。
English
Just as semen, all phenomena of appearance arising from that mind also abide in great emptiness, boundless like the sky and a rainbow, merely in appearance. Thus, since the nature of all that arises from mind and mind is emptiness, therefore, the characteristic of the spontaneously arisen wisdom of great enlightenment, which knows all aspects, is also that great emptiness has become the root and essence of the totality, so it is necessary to ascertain that it is the very essence of meaning. From the Secret of Wisdom: "Since self-arisenness has no cause, it is not the wisdom produced by causes." As it is said, since it is free from causes and conditions, it is self-arisen without depending on anything, and the great river of wisdom that is clearly self-arisen at the beginning of everything is immersed and moistened in the ocean of totality awareness. For example, the great ocean has four qualities: immeasurable, deep, vast, and producing waves. Likewise, since realization connects view, intention, samadhi, and pervasive wisdom conduct, and its self-power is uninterrupted, all view, meditation, result, and conduct are wonderful. From the center of the ocean, the indivisibility of the expanse and wisdom, until the mind of enlightenment, only self-arisen wisdom, without abandoning external phenomena, yet without fixating, the way it appears to awareness is transforming thought itself into medicine, so that it is not mixed with wrong thoughts, and a stream of amrita arises, or rain falls, granting a sign up to the extent of the lineage's rain. All the victorious ones purify and cool all the ends of suffering, such as seeking the view. This intention, as shown, is the basis and root of the unsurpassed secret mantra, the ultimate essence, that is, realizing the thusness of the teacher Vajrasattva as it is, and since it is the nature of certainty that awareness purifies the continuum, all the victorious ones highly praise it as the supreme essence of the ground, path, and fruit. The third part, from "Therefore" to "became," shows that: Therefore, for that reason, the lord of Lanka, the great meaning, recognizing the thusness of the mind and seeing it, is the end of the end and the great meaning of eternity, therefore he advises to realize that meaning. Thus spoke the lord of secrets, Vajrapani.
Chinese
说了之后，这样下令。所有眷属都如实地领悟了密咒的意义，一切法都转变为金刚萨埵的真如解脱之道。这一品的名称是：《一切佛意集大经》中，开示金刚萨埵的无为法性真如，即第一瑜伽之义，无所作为者之境的第九品，已明白宣说完毕。 第二，真如胜于其他乘，其殊胜之处有二：略说、广说。第一是：从“此后”到“远离之故”之间所说，此品显示了不了义和了义二者。 此后，楞伽之主问秘密主：“秘密主，密咒的体性，心的真如，是何种智慧的行境？”这样问，在四种行境中，以自证现量为主。 回答说：“楞伽之主，那是诸佛薄伽梵胜者的现量行境，而不是世间地和秘密中，任何生起心、安住于地、通过次第而行的声闻、缘觉，乃至十地菩萨以下安住于地者们的行境。 其理由是什么呢？因为如实的密咒是这样遍一切相的，难以用心思量，且其自性在任何方面都不确定，难以向他人展示，而且由于一切表达都无法触及其自性，所以也远离一切言说的名相。” 第二部分分为两点：辩论的提问和对此的回答。第一部分又分为两点：略说和广说。第一点是：从“下面”到“说不是”之间所说，意思是：那些想要成为因的人，也通过修习观见心本来不生的禅定，安住于心；通过确定心的方法进行思考，熟悉和习惯其意义；通过获得该意义而能自主于心；以智慧观照该心；为了证悟自性而见心；通过理解心的意义来认识它。
English
Having spoken, he commanded thus. All the retinue understood the meaning of the mantra as it is, and all dharmas became the path of liberation into the suchness of Vajrasattva. The name of the chapter is: From the Great Sutra of the Gathering of the Intentions of All Buddhas, the ninth chapter, which clearly explains the realm of those who are without action, the meaning of the first yoga, the unconditioned nature of Vajrasattva, suchness itself, is now complete. Secondly, suchness is superior to other vehicles, and its greatness has two aspects: a brief explanation and a detailed explanation. The first is: From "Then" to "because of being separate," this chapter shows both provisional and definitive meanings. Then, the Lord of Lanka asked the Lord of Secrets: "Lord of Secrets, the essence of mantra, the suchness of mind, what kind of wisdom does it become the object of?" He asked this, emphasizing self-awareness as the primary of the four objects. He replied: "Lord of Lanka, that is the object of the direct perception of the Buddhas, the Bhagavat Victors, but not the object of those who abide on the worldly ground and in secrecy, those who generate mind, abide on the ground, and proceed through stages, from Hearers and Solitary Realizers down to the great Bodhisattvas of the tenth ground. What is the reason for this? Because the mantra as it is, is all-encompassing in this way, difficult to contemplate with the mind, and because its characteristics are not fixed in any way, it is difficult to show to others, and because all expressions cannot touch its essence, it is also separate from all terms of expression." The second part is divided into two points: the question of debate and the answer to it. The first part is again divided into two points: a brief explanation and a detailed explanation. The first point is: From "Below" to "saying it is not," it means: those who want to become the cause also abide in the mind by meditating on the samadhi that sees the mind as unborn from the beginning; they contemplate by establishing the method of mind, familiarize themselves with the meaning; by obtaining that meaning, they have power over the mind; they look at that mind with wisdom; they see the mind in order to realize its nature; they recognize it by understanding the meaning of the mind.