English
The non-appearing place. It does not appear in any one direction, and it is not produced because it is separated without abandoning things. It has already pervaded everything and has no place, and it is not a single continuation, so it does not go to a place. From the beginning, whether it is a Buddha or a sentient being, it is not prior or sudden, because it is uninterrupted in the three times, so it exists from the beginning. It is everything and is moistened by the whole. And there is no transcendence from that, so it pervades all dharmas without division. Shape and color do not abandon the whole, and there is no aspect of form, so there is no established name. In the non-form of all forms, because the form is inconceivable, there is no manifestation of form anywhere, so it is formless. Without abandoning how much separation, and liberated from number, there is no sign of concept. There is no object of focus and no focus, so there is no term that can be established as superior. Liberated from the partiality of the form of the object, it is therefore invisible. The essence does not abide anywhere, so it is unattainable. There is nothing like it, so it cannot be represented by metaphor or words. Since the proximate agent is not observed, there is no example that can be compared. It is infinite, so it cannot be measured by saying "this is it." As said, because it is difficult to touch with wisdom, it is unexaminable. Because it is not established as a field of activity, it transcends conceptualization. Because wisdom cannot find the bottom, it is immeasurable. Because there is no mental activity, it is inconceivable. Because it cannot be understood by thinking that clings to one side, but appears universally, it is inconceivable. Samsara and Nirvana become the basis of the whole, so it is the source of everything. At the beginning and end of time, the continuity has not moved or diminished, so it is the great equanimity from everything to everything. From the "Lamp of Meditation Methods": Mind itself is uncorrected, great bliss. Cannot be expressed, cannot be separated. No partiality, great equanimity. Knowing the intention of the Victorious Ones. So it is said. Because there is no thing and the essence is not established anywhere, emptiness is clarity, without cause, condition, and agent, without being defiled or corrected, but originally appearing alone with greatness and majesty, therefore, it is necessary to definitely grasp the meaning of the self-arisen awareness. Thus he spoke. The sixth has four: the merit of doubt in acceptance and rejection. The merit of gaining true certainty. The merit of the final breath. The merit of blessings appearing to others. The first is, from "person" to "spoken"
Chinese
然后，那些圣者们，导师宣说了秘密的体性，通达并领悟了轮回和涅槃的一切法，无取舍，如其本然。对于本体无二的甚深秘密，生起了极大的惊奇，因为与之前的胜者教诲不符，所以产生了怀疑。 也就是，唉玛唻！ 如我们从圣者们那里先前听闻的那样，之前的圣者胜者们是： 取菩提，舍烦恼，那是智慧圆满。 听闻之后，这位大士金刚萨埵，烦恼和菩提无二，因此无取舍，如此宣说，真是稀奇！ 如此想着，一言不发地安住。 然后，导师金刚萨埵，为了遣除那些圣者们的遍计所执，思维的怀疑，又宣说了： 诸位圣者，你们所完全疑惑的是什么呢？ 详细考察事物历史的理由，烦恼的自性是什么，从何而来？ 菩提的自性是什么，从何而来？ 一定要证悟啊！ 何时完全见到法性，那时怀疑就会断除。 如此宣说。 第二是，从“士”到“哭了”之间所表示的。 然后，那些圣者们，完全考察了遍一切烦恼的轮回和涅槃菩提二者的自性是什么，从何而来之后，在任何三边都没有成立，因此见到自性是空性。 烦恼和菩提二者，根本是自明，因此见到是从心而生。 心本身不是从因产生，不是从缘而生，本体本来无生，没有增损，本来如是法界的坛城。 自性无灭，因此任运成就光明觉性的坛城。 生灭无二，因此根本是菩提心的坛城。 确定通达了三者无别的法性即是真如。 未证悟佛陀的密意，而证悟。 未见到而见到。 未体验而体验，是这样的： 心，八识聚和心所，感受
English
Then, those noble beings, the Teacher, by expressing the nature of the secret, understood and comprehended all the dharmas of samsara and nirvana, without acceptance or rejection, as they are. They were greatly astonished by the profound secret of the essence of non-duality, and because it did not agree with the previous teachings of the Victorious Ones, they became doubtful. That is, Emaho! As we have previously heard from the noble ones, the previous noble Victorious Ones were: Take Bodhi, abandon afflictions, that is the complete realization of wisdom. After hearing that, this great being Vajrasattva, afflictions and Bodhi are non-dual, therefore there is no acceptance or rejection, such a statement is wonderful! Thinking thus, they remained without saying a word. Then, the Teacher Vajrasattva, in order to dispel the conceptual fixations and doubts of those noble beings, further declared: O noble beings, what are you completely doubting? Examine in detail the reasons for the history of things, what is the nature of afflictions, and from where does it come? What is the nature of Bodhi, and from where does it come? You must realize it! When you completely see the Dharma nature, then doubt will be cut off. Thus he spoke. The second is indicated by the passage from "beings" to "cried." Then, those noble beings, after fully examining what the nature of the all-pervading afflictions of samsara and nirvana Bodhi are, and from where they come, they did not establish in any of the three extremes, therefore they saw that the nature is emptiness. Both afflictions and Bodhi, the root is self-awareness, therefore they saw that it arises from the mind. The mind itself does not arise from cause, does not arise from conditions, the essence is originally unborn, without addition or subtraction, the original suchness is the mandala of the Dharmadhatu. The nature is without cessation, therefore the spontaneously accomplished mandala of clear light awareness. Birth and cessation are non-dual, therefore the root is the mandala of the Bodhicitta. They certainly understood that the Dharma nature, inseparable from the three holy ones, is Suchness. Without realizing the Buddha's intention, they realized the essence of the holy ones. Without seeing, they saw. Without experiencing, they experienced, it is like this: Mind, the eight consciousness aggregates and mental factors, feeling
Chinese
所有的造作和显现，无有边际，如同虚空般不混杂而完全圆满，从自明自显的大觉性中不移动。超越了无有对境的境界，安住和不安住的禅修，以及不禅修的等持，不具备起立和安坐，最终走到道路尽头，气息消散，十地圆满，普遍到达了坐骑的终点，清净了见解的障碍，如实地证悟了密咒，获得了远离勤作的真正定解和巨大信心的动摇。获得了证悟。完全获得了稳固的证悟。就在那时，成为了无有勤作的巨大法性中。此外，那些殊胜的人们，因为先前已经修习过，并且在此得到了休息，所以非常高兴，沉浸在方便之中，为了利益他人而思考，然后痛哭流涕。第三部分是，从“又是金刚”到“祈请”之间所讲述的内容。又是金刚萨埵，他明明知道，却对那些殊胜的人们说道： “喂，殊胜的人们，你们为什么哭泣？” 他们祈请道：“殊胜的善知识，就像这样，仅仅在此生中成就和证悟就足够了，在无需寻找的道路中，成为了近道。在不舍弃烦恼的情况下成佛，在方便之中，殊胜的方便就是无需勤作就能获得。以前在因的乘等中安住的时候，没有听闻过这些，所以觉得福分和缘分太小而哭泣。唉玛吙！真是稀有罕见，安住在究竟意义的法，秘密甚深，最终极的安乐中的长久利益，就像这样。无需在心性之外寻找方便和自性，证悟意义和解脱同时发生，不依赖于其他，在自身圆满的因果无二，因为没有证悟这些，所以在那么多的劫中进入道路，对那么多的胜者产生怀疑，依靠他人和勤作来寻找，唉玛吙！真是错误和颠倒，所以哭泣。像这样，因的乘等，通过勤作和苦行等各种行为的方便事业，三门疲惫地努力，却随着名相的语言而生起分别念，沉溺于散乱之中而疲惫不堪。
English
All phenomena and appearances, without beginning or end, are like the sky, unmixed and completely perfect, unwavering from the great self-awareness and self-illumination. Transcending the contemplation of objectless contemplation, the meditation of being and not being, and the samadhi of not meditating, without standing or sitting, finally reaching the end of the path, the great breath ceasing, the tenth bhumi perfected, universally reaching the end of the vehicle, purifying the obscurations of view, realizing the secret mantra as it is, and fully attaining the unwavering great confidence of true certainty free from effort. Attaining the attainment. Having thoroughly attained the stable attainment. At that very moment, it became the great dharmadhatu free from effort. Furthermore, those noble beings, having previously trained and rested here, were overjoyed, immersed in skillful means, contemplating the benefit of others, and then wept bitterly. The third part is what is taught from "Again, Vajra" to "prayed." Again, Vajrasattva, knowing this, spoke to those noble beings: "Hey, noble beings, why are you weeping?" They prayed: "Noble spiritual friend, it is like this: it is sufficient to attain and realize in this life alone, and in the path that does not need to be sought, it has become a shortcut. Attaining Buddhahood without abandoning afflictions, among skillful means, the supreme skillful means is to attain without effort. Previously, when dwelling in the vehicle of cause and so on, we had not heard of these, so we felt that our merit and fortune were too small, and we wept. Emaho! How wondrous and rare! The lasting benefit of abiding in the ultimate bliss of the definitive meaning of the Dharma, secret and profound, is like this. Since there is no need to seek skillful means and essence separately from the nature of mind, realization of meaning and liberation occur simultaneously, not relying on others, the non-duality of cause and effect perfected in oneself, because we have not realized these, we have entered the path for so many eons, doubting so many victors, and relying on others and effort to seek, emaho! It is truly wrong and inverted, so we weep. In this way, the vehicle of cause and so on, through various means of effort and asceticism, the three doors are exhausted in the work of skillful means, but thoughts arise following the words of signs, indulging in distraction and becoming exhausted.
Chinese
因为已经断绝，所以没有如实见到，追随无边之词，事情没有完成，各自执取名相，将法性归于一个明点，如实通达，没有包含在证悟中，自己和他人的事情都没有圆满，觉得事情太小而哭泣，以前曾经这样。现在从导师殊胜善知识秘密主金刚萨埵您那里听到这个如实之理，获得了殊胜的秘密把握，得到了定解，脱离了行为之业，我得到了解脱，呼出了一口气，与圆满正等觉佛陀们无有取舍平等，到达了究竟的道路，没有经过未造作的上师大地，就压制了它，所有的束缚都在法界中解脱，没有勤作就自然成就了那个大本体，获得了极大的喜悦而哭泣。因此，流泪是因为对以前的行为感到后悔，不认识自己，有三个原因，认识自己，有一个原因，总共有四个原因。这样祈请，诸佛的意旨自然成就。第四是，从“稀有”到“成为导师”之间所讲的，通过无误地现证这些，佛陀的加持和征兆是：这样获得稀有的大证悟，无有而得，欢喜和大喜悦普遍增长的加持，智慧的光芒像百万太阳一样照在所化众生的脸上。这是导师自己的身光中，与善逝眷属一起散发，也与自性之光相结合。这样一来，凡是菩萨和持明者，都因为获得了智慧的力量而净化了明智的力量。因为赞叹见解的高度，所以提取了意义的伟大。萨巴的明智如丸状般增长的加持显现，大地普遍震动。以前的圣者们没有完全找到一个行为，而是安住在两个行为上，因此，从事精勤的瑜伽士们都感到稀有，向各自的导师祈请：这种稀有奇特的征兆是什么？这样请问。各自的导师因为不可估量，所以向各自不可估量的眷属们说道：种姓的
English
Because it has been severed, it has not been seen as it is, following endless words, the matter has not been completed, each grasping at names and forms, gathering the nature of reality into a single bindu, truly understanding, not included in realization, the affairs of oneself and others are not complete, feeling that the matter is too small and weeping, it used to be like this. Now, from the teacher, the supreme spiritual friend, the secret lord Vajrasattva, hearing this truth as it is, I have obtained the supreme secret confidence, gained certainty, freed from the karma of action, I have been liberated, breathed a great breath, with the perfectly complete Buddhas, there is no acceptance or rejection, equal, reaching the ultimate path, without traversing the uncreated great land of the guru, I have suppressed it, all bonds are liberated in the dharmadhatu, without effort, the great essence is naturally accomplished, obtaining great joy and weeping. Therefore, the shedding of tears is because of regret for past actions, not knowing oneself, there are three reasons, knowing oneself, there is one reason, there are four reasons in total. Thus praying, the intention of the Buddhas is naturally accomplished. Fourthly, from "Wonderful" to "became the teacher" is what is taught, through unmistakenly realizing these, the blessings and signs of the Buddhas are: thus obtaining a rare great realization, obtaining without having, the blessings of joy and great joy universally increasing, the rays of wisdom like a million suns shine on the faces of those to be tamed. This is from the teacher's own body light, emanating with the Sugata retinue, also combining with the light of self-nature. Thus, whatever Bodhisattvas and Vidyadharas, because they have obtained the power of wisdom, purify the power of intelligence. Because of praising the height of view, the greatness of meaning is extracted. The blessings of the wisdom of Sakyas increasing like a pill manifest, the earth universally trembles. Former saints did not completely find one action, but remained in two actions, therefore, the yogis who engage in diligence all felt rare, praying to their respective teachers: What is this rare and wonderful sign? Thus they asked. Their respective teachers, because they are immeasurable, said to their respective immeasurable retinues: The lineage of