English
Even the vast cannot see it, self-arisen wisdom appears without location. As stated in the Kun Dus (All-Encompassing Collection): The great and profound method is the path of wisdom, surpassing the perilous path of non-elaboration and signs. Vast and expansive, it is free from the two paths. Not fixating on the center or edges, it is the path of equality. Once merged into oneness and equality, one is freed from the mind that seeks without a place. Abandoning the extremes of acceptance and rejection, one abides in a state of non-abiding. Because the taste is one in the realm of Dharmata, knowledge and the object of knowledge are non-dual. If one inherently knows the Dharma of Dharmata, there is no need to strive from elsewhere. As stated in Yeshe Sangwa (Secret Wisdom): Unobstructed, self-aware, causeless clarity manifests. The self-continuum wisdom is the unchanging mind. Luminous and inconceivable, it is the play of Kuntuzangpo without beginning or end. The effortless, non-extreme, Middle Way mind. Beyond expression, self-aware, without attachment or concept. Non-dual self-awareness is separate from objects. Self-aware wisdom, the six thigle (spheres of essence), is the nature of view, conduct, and intention. And so on, there are very many. Thus, the teacher who holds the treasury of all secrets, the Lord of Secrets, spoke and bestowed teachings. The retinue, including the Lord of Lanka and other bodhisattvas of inferior bodies, thoroughly understood the great meaning of the root of all dharmas and were filled with the confidence of realization. Therefore, Kunchen Rongzom Pandita said in the Great Differentiation of Vehicles: By these alone, one knows the common and the special. To speak thus is without addition or detraction. To know thus is to be completely free from doubt. This is not one's own bias but an impartial statement. Thus, although adorned with the words of valid authority and explained somewhat extensively, as stated in the Lamp of Meditation Methods: Most beings have biased intelligence, and their skill of knowing is incomplete, so they do not have faith and desire for the unfabricated, spontaneously perfect Dharma, and moreover, with envious minds, they add or detract and slander. Therefore, even if written with compassion in this way, there is no certainty that it will benefit everyone. It is written for the benefit of myself, the like-minded Manjushri's son, and the great future generations. Similar in style to this statement, it is very certain that it is not the time to speak of profound meanings to those with bias. But as the scholar Hero said: Meeting with virtuous ones is the best of men, and the wise will rejoice in the assembly. As it is said, for the noble beings.
Chinese
被很好地阐述，作为供品献上。章节的名称是：在汇集一切佛陀意图的大经中，关于菩提心的显现清净，即一切法之大根本，证悟其意义的幸运者成为最殊胜之行境，阐述大秘密决定之精要的章节，即第五十六章节被清晰地阐述。第九卷结束。第二，关于不做作自性，分为两部分：简略地指示，详细地阐述。第一部分，从“那时”到“行为的自性”之间进行了指示。这一章节阐述了究竟的意义。为了在第四十五章节的十个类别中的第一个之后，详细地解释第二个，从开显清净显现之行境之后，又向楞伽城的城主等下劣之身的菩萨们，通过无杂、圆满、无别地证悟，超越下者的伟大菩萨们，向导师秘密主，完全提问了不做作自性的方式。 “嘿，秘密主，在十二缘起之际，导师您自己将第四十五章节安排为十法类，从中第一个进入宝库已经过去，第二个是不做作自性。”听到这样说，应该如何完全了解那个方法本身的本质呢？自性是什么？它如何不做作？不做作的那个是什么的自性？像这样祈请，提问的意义是十调伏者的见解，并且也大多用比喻来解释，因此依靠权宜之比喻来真实地显示究竟的意义。那样提问之后，导师秘密主说道并赐予教言：“嘿，下劣的朋友们！”这样称呼之后，为了回答一个问题中的三个提问，说道： “真如自性的精要意义是，与一切事物分离，不离本性，因此是不变的。不做作是本来就有的意义，是事物如其本然的真实面目。这些不做作的真实是，应该了解的真如密咒的自性，以及如何证悟的方式来观察它的自性，以及不离证悟的誓言。
English
It was well explained and offered as an offering. The name of the chapter is: In the great sutra that gathers the intentions of all Buddhas, concerning the manifestation of the pure Bodhicitta, which is the great root of all dharmas, the chapter that elucidates the great secret, the definitive essence, where the fortunate ones who realize its meaning become the most excellent field of practice, that is, the fifty-sixth chapter, is clearly explained. The ninth fascicle ends. Second, concerning the non-artificial nature, there are two parts: a brief indication and a detailed explanation. The first part, from "Then" to "the nature of conduct," indicates. This chapter explains the ultimate meaning. In order to explain the second in detail after the first of the ten categories of the forty-fifth chapter, after revealing the field of pure manifestation, again to the Bodhisattvas of inferior bodies such as the lord of Lanka, through the realization of being unmixed, complete, and undifferentiated, the great Bodhisattvas who transcend the lower ones, to the teacher, the lord of secrets, completely inquired about the way of non-artificial nature. "Hey, Lord of Secrets, in the context of the twelve origins, the teacher himself arranged the forty-fifth chapter into ten categories of Dharma, from which the first, entering the treasury, has passed, and the second is the non-artificial nature." Having heard this, how should one fully understand the essence of that method itself? What is nature? How is it non-artificial? What is the nature of that which is non-artificial? Like this, they requested, the meaning of the question is the view of the ten tamers, and it is also mostly explained with metaphors, so relying on expedient metaphors to truly show the ultimate meaning. After asking that, the teacher, the lord of secrets, spoke and gave instructions: "Hey, inferior friends!" After calling out like this, in order to answer the three questions in one question, he said: "The essential meaning of the nature of suchness is that it is separate from all things, not departing from its own nature, therefore it is unchanging. Non-artificial is the meaning of being originally so, the true face of things as they are. These non-artificial truths are the nature of the secret mantra of suchness that should be understood, and the nature of observing it in the way of how to realize it, and the vow of not departing from realization.
Chinese
词的自性，以及那样从状态中不退失，以身语意行事的作用的自性，即宣说了四种相，因此这三者是按照顺序的。第二有四：宣说咒语的次第，显示见解的自性，宣说誓言的自性，显示行为的自性。第一有三：简略显示，广说，收摄要义。第一是，从“朋友们啊！”到“像这样！”之间显示，为了显示那四个最后回答的第一个。三个开端中，考虑到加持生起之源的开端，权能和自性平等性，所以呼唤“朋友们啊！”，因此，简略显示此处的密咒自性是“像这样！”。第二是，从“如虚空般的”到“不欺骗如是性！”之间显示。作为基础的法，自性，法性，法界的瑜伽是：譬如虚空没有偏袒和边际中心，是无分别的，像这样的方式，密咒其本身也是远离执著的体性的自性，因此，远离对境的分别之相的一切，并且，对于任何自性本身也不分别，是超越能认知的法性。同样，譬如大地是所有草木精华生长的来源一样，法界大基础的自性也是轮回、涅槃、道这三者一切法的生起之基础，因此，是产生一切因和果之法的处所的殊胜自性。与之相似，譬如火的自性是焚烧一切物质的，像这样自证的智慧本身也，将烦恼和能所执在空性的状态中焚烧，因此，必定是具有焚烧并消除一切包含二取之边的实物的作用。与之相似，譬如风的自性是分别清净和不清净的一切，像这样法性自解脱的觉性也使一切分别之相不住留，因此，对于显现为动摇的微尘和不动的微尘的障碍和决断的能所执的分别的微尘，一切不住留而消除，使之分离的缘故。
English
The nature of words, and the nature of actions, which are the activities of body, speech, and mind without diminishing from that state, are explained as four aspects, so these three are in order. Secondly, there are four: explaining the order of mantras, showing the nature of view, explaining the nature of vows, and showing the nature of conduct. Firstly, there are three: briefly showing, elaborating, and summarizing. The first is shown from "Friends!" to "Like this!". In order to show the first of the four final answers. Among the three beginnings, considering the beginning of the source of blessings, the equality of power and nature, he calls out "Friends!", therefore, the brief showing of the nature of secret mantra here is "Like this!". The second is shown from "Like the sky" to "Undeceptive suchness!". The yoga of the ground's dharma, nature, dharmata, and realm is: for example, the sky has no bias and no center, so it is non-conceptual, in such a way, the secret mantra itself is also the nature of essence that is free from grasping, therefore, it is free from all characteristics of conceptualizing objects, and also, it does not conceptualize any nature itself, it is the dharmata that transcends cognition. Similarly, just as the earth is the source of all vegetation and essence, the nature of the great foundation of the realm is also the basis for the arising of all dharmas of the three paths of samsara, nirvana, and the path, therefore, it is the supreme nature of the place where all causes and effects arise. Similarly, just as the nature of fire is to burn all material objects, so too, self-awareness wisdom itself burns afflictions and grasping in the state of emptiness, therefore, it is certain to have the function of burning and eliminating all objects of extremes, including dualistic grasping. Similarly, just as the nature of wind separates all that is pure and impure, so too, the awareness of dharmata's self-liberation also causes all characteristics of conceptualization to not remain, therefore, it eliminates and separates all the dust of obscurations and decisive grasping that appear as moving dust and non-moving dust, so that they do not remain.
Chinese
而且是智慧大风的自性。同样，就像所有的河流都汇入大海一样，诸法如同水的自性和作用一样，都是大智慧之水，因此，一切都从法界中无别地，在无生本然的境界中收摄，并融为一体。这也是按照阿努瑜伽的阿底瑜伽的自宗，心性真实的导师，法界的自性显现为五大之身的庄严，以寂静和忿怒的游舞，对于未被宗派转变的，贪执欲望和难以调伏的刚强众生，以常转法轮和神变来成办利益的方式如前所述。对于已被转变，进入正道的，业障清净的所化，以五大清净为自性的身，作为大持明者和十地菩萨的增上缘，显现为圆满受用智慧幻化身，享用殊胜乘之法。不仅如此，对于有智慧的人来说，没有不成为密咒象征之门的，因此也被认为是成为法之门的秘密宝藏。但按照光明大圆满，在《普作王》中说：普作王我者，一切之因菩提心，心之自性五大种，导师五种菩提心生。身是圆满受用身，法以自性而宣说，导师示现自本性，导师圆满受用身，于彼自性不作念，于他境法亦不念，五种菩提心导师，一切如是示法性。以及在《释续十部经》中说：虚空显现周遍界，无有遮蔽菩提心，无有遮蔽之差别，一切周遍之自性。地是坚固金刚界，无生之性菩提心，无有坏灭之差别，无变之法性即是。水是珍宝宝藏界，一切润泽菩提心，一切收摄之差别，分离所作之法性。火是清净莲花界，能取所取清净之菩
English
Moreover, it is the nature of the great wind of wisdom. Similarly, just as all rivers merge into the ocean, all phenomena, like the nature and function of water, are the very water of great wisdom. Therefore, everything is gathered from the dharmadhatu without difference, into the state of unborn naturalness, and merges into oneness. This is also according to the self-tradition of Anu Yoga's Ati Yoga, the true teacher of mind-essence, the adornment of the dharmadhatu's nature manifested as the five elements' bodies, with the play of peaceful and wrathful forms. For those who have not been transformed by sectarian views, who are attached to desires and are difficult to tame, the way to accomplish benefit is through the continuous turning of the wheel and miraculous displays, as previously explained. For those who have been transformed, who have entered the right path, and whose karmic obscurations have been purified, the five elements purified as their own nature become the contributing cause for great vidyadharas and bodhisattvas on the ten bhumis, manifesting as the Sambhogakaya, the illusory body of wisdom, enjoying the Dharma of the supreme vehicle. Not only that, but for those with wisdom, there is nothing that does not become a door symbolizing secret mantras, so it is also considered a secret treasury that becomes the door to Dharma. But according to the Great Perfection of Clear Light, in the *Kunjed Gyalpo* it says: 'The All-Creating King, I am, The cause of all is Bodhicitta, The nature of mind is the five great elements, The teacher brings forth the five Bodhicittas. The body is the Sambhogakaya, The Dharma is explained by its own nature, The teacher shows his own nature, That teacher, the Sambhogakaya, Does not conceptualize itself, Does not conceptualize other objects or dharmas. The five Bodhicitta teachers, All show the Dharma as it is.' And in the *Ten Explanatory Tantras* it says: 'Space is the all-pervading realm of manifestation, Unobstructed Bodhicitta, With the distinction of being unobstructed, It is the nature of pervading all. Earth is the solid Vajra realm, The unborn nature of Bodhicitta, With the distinction of being indestructible, It is the unchanging Dharmata. Water is the realm of precious treasures, The all-moistening Bodhicitta, With the distinction of gathering all, It is the Dharmata that separates. Fire is the pure lotus realm, The pure grasper and grasped Bodh