Chinese
不朽胜幢金刚萨埵大虚空根本续。 不朽胜幢金刚萨埵大虚空根本续。 名为不朽胜幢金刚萨埵大虚空根本续。 印度语：班杂 萨瓦 帕瓦 玛哈 嘎尔夏 嘎日嘎。 藏语：名为金刚萨埵大虚空。 顶礼薄伽梵吉祥金刚萨埵。 ༈ 。法性之时。金刚萨埵大虚空。 普贤广阔法界。 为令清净大道皆解脱。 不生不灭作何思？ 为以慈爱清净义。 大悲利生作何事？ 以大胜大甚深故。 功德无有可赞叹。 诸义如是皆不动。 无作故解脱亦解脱。 自生智慧无勤作。 解脱之后亦示解脱道。 法性之明点。 ༈ 自性安住之时。大种薄伽梵。 于诸有情自性住。 虽于颠倒作分别。 解脱自生非由他。 ༈ 。自性安住于大之时。大之智慧难获得。 依于智慧方便而成就。 名虽似依于他。 然现前安乐自中生。 ༈ 。离于勤作之时。大神通非是难。 功德皆具力之相。 如实了悟以微细。 当下即从自中生。 无有显现之法性。 不作安住即是修。 于此于此若分别。 如是彼中彼不生。 ༈ 。离于言说之时。极密法性者。 不由他耳所能闻。 如是舌之根。 于此无有丝毫说。 界之明点。 ༈ 众生不为业所转之时。 众生之苦菩提心。 周遍证悟而享用。 于此虽无有动摇。 如虚空边际而安住。 于无有任何差别之等同。 分别念彼即是业。 若为业力所转变。 则无有自生之智慧。 因性金刚似助缘。 不生
English
The Root Tantra of the Imperishable Banner, Vajrasattva, the Great Sky. The Root Tantra of the Imperishable Banner, Vajrasattva, the Great Sky. This is called The Root Tantra of the Imperishable Banner, Vajrasattva, the Great Sky. In Sanskrit: Vajrasvabhāva Mahākarṣakārikā. In Tibetan: Called Vajrasattva, the Great Sky. Homage to the Bhagavan, glorious Vajrasattva. ༈ The occasion of Dharmata. Vajrasattva, the Great Sky. Samantabhadra, the vast expanse of Dharma. For the sake of completely liberating the pure, great path. Without birth or cessation, what do you contemplate? For the sake of purifying the meaning with love. What great compassion do you not perform? Because of the great, the great, the profound. There is no praise for any qualities. All meanings are unmoving as they are. Without action, liberation is also liberation. Self-born wisdom, without effort. Having liberated, it also shows the path of liberation. The bindu of Dharmata. ༈ The occasion of abiding by nature. The great elements, the Bhagavan. Abide naturally in all beings. Even if you analyze it perversely. Liberation is self-born, not from others. ༈ The occasion of abiding in greatness by nature. The wisdom of greatness is difficult to find. It is accomplished by relying on wisdom and means. Even though the name seems to rely on others. Manifest bliss arises from oneself. ༈ The occasion of being free from effort. Great miracles are not difficult. All qualities possess the power of strength. Subtly realizing as it is. Immediately arises from oneself. The Dharmata of no appearance. If you leave it uncreated, it is meditation. If you analyze it in this and that. From that, as such, it does not arise. ༈ The occasion of being free from expression. The supremely secret Dharmata. Cannot be heard by the ears of others. Likewise, by the power of the tongue. There is not a particle to be spoken of it. The bindu of the sphere. ༈ The occasion when beings do not revolve by karma. The suffering of beings, the mind of enlightenment. Completely awakened and enjoyed. Although there is no movement in it. It abides equally like the edge of the sky. In equality without any difference. It is analyzed that it is karma. If it is transformed by the power of karma. Then there is no self-born wisdom. The cause itself is like the vajra condition. Not born
Chinese
因此不会毁灭。 从一开始，精华就是菩提。 以创始之心，不为法界所动。 远离戏论心的时刻， 伟大的功德禅定， 以禅定本身是不可思议的。 不思不修，如法一般， 从分别念中生出智慧。 在微细之门上命名， 寻找心的寂静之路， 在寂静的传承中执着寂静， 如果考察，禅修会变成分别念。 给因和果命名之后， 善与恶两者都完全消除。 从这个世界产生， 生起取舍的欢喜。 无二无别，远离过失的时刻， 执着与不执着，言语之道， 如中观一般，如同悬崖。 快乐和痛苦是共同的原因， 度众生的怙主菩萨如是说。 智慧从自身产生的时刻， 贪欲、嗔恨、愚痴也， 从伟大的菩提道中产生。 五种行持功德也， 说是法性法界的庄严。 虚空的分别念是无生的， 分别念本身如同虚空。 不执着虚空的实物， 从虚空中产生伟大的自利。 法界完全清净的明点。 持明的修持方法之时， 无分别的平等法身， 执持也无法抓住，如同水月。 是普贤王如来的游舞。 阿 अली（藏文，梵文天城体，梵文罗马拟音：a li，阿字）嘎 अली（藏文，梵文天城体，梵文罗马拟音：ka li，嘎字）被甚深地开示。 这是阿字和美丽的达字， 如同帕字和支分四种。 在整个世间的行境中， 产生佛语的甚深。 唉玛，这个佛的行境， 没有通过寻找而能找到的地方， 如同六种法没有处所一样， 如同用颜色涂抹虚空一样。 从上到上是梵天的业， 没有与无为法相符的。 如果行于道上， 如同虚空的边际一样没有尽头。 完全圆满的时刻， 如是，如是，为了那个缘故， 在那之上指示那个，也获得了那个。 那个是精华，因为那个缘故， 从那个之中产生那个，真是稀奇。 以前的那个和现在的那个， 如是，在那个的处所中伟大。 如是，那个的道路相似， 那个是那个的自性。 与那个相似的是一切的道路， 从月亮中产生，具有所依。 在一切的平等性之中， 朝向一方观察是不能成就的。 远离执着的时刻， 现在
English
Therefore, there is no destruction. From the very beginning, the essence is Bodhi. With the intention of initiating, one does not move from the sphere of reality. When separated from the mind of exertion, The great meditation of merit, Is unthinkable by meditation itself. Without thinking or practicing, like the Dharma, Wisdom arises from conceptual thought itself. Naming the subtle gate, Searching for the solitary path of the mind, Holding onto solitude in the lineage of solitude, If examined, meditation becomes conceptual thought. After naming cause and effect, Both virtue and vice are completely eliminated. Saying that it arises from this world, One greatly cultivates the joy of acceptance and rejection. When non-duality is free from faults, The path of attachment and non-attachment in words, Is like the Middle Way, like a cliff. Happiness and suffering have a common cause, So said the protector of beings, the Bodhisattva. When wisdom arises from itself, Desire, hatred, and ignorance also, Arise from the great path of Bodhi. The five kinds of conduct and qualities also, Are said to be the adornment of the sphere of Dharmata. The conceptual thought of the sky is unborn, That conceptual thought itself is like the sky. In the substance of the unattached sky, Great self-interest arises from the sky. The bindu of the completely pure sphere of reality. At the time of the method of applying mantras, The Dharmakaya of non-conceptual equanimity, Cannot be grasped by holding, like the moon in water. It is the play of Samantabhadra. A अली（藏文，梵文天城体，梵文罗马拟音：a li，A-syllable） Ka अली（藏文，梵文天城体，梵文罗马拟音：ka li，Ka-syllable） is profoundly taught. This is the A and the beautiful Ta, Like Pa and the four limbs. In the realm of practice of the entire world, The profoundness of the Buddha's speech arises. Ema, this realm of the Buddha's practice, There is no place to be found by searching, Like the six dharmas having no place, Like painting the sky with colors. From above to above is the work of Brahma, There is nothing that matches the unconditioned Dharma. If one were to travel on the path, Like the edge of the sky, there is no end. At the time of complete fulfillment, Thus, thus, for that reason, Pointing that out on that, one also obtains that. That is the essence, therefore, From that, that arises, it is wonderful. The former that and the present that, Thus, it is great in the place of that. Thus, the path of that is similar, That is the nature of that. Similar to that is the path of all, Arising from the moon, with support. In the equality of all, Looking in one direction does not accomplish it. At the time of being free from attachment, Now
Chinese
安乐与后世之乐， 显现与背后所生。 此亦为形态之过患， 故不应依赖之。 从原始即伟大的精要之境， 三时合一，无所不遍。 无始无终，原始即生。 法身遍及，故为一体。 伟大之至大，自性安住。 远离一切祈愿之境， 三有之中，净化亦是， 仅为名称，如幻而显。 转轮圣王之大处， 亦为如幻净化之所。 分别念依赖于时间者， 彼时不会显现。 若以不离之祈愿行持， 如是宣说空性之体性。 预言之境， 一体而无一切形态。 瑜伽士安住于虚空之鸟道。 于未生未成之精要， 何处有虚构之诸法？ 内外二者，外即是内。 甚深部分，非思虑之境。 三有仅为名称，回转之力。 故禅定无有平等与不平等。 于此，他语内外， 自性如蕴界般安住。 三时与此不分离， 故无有他语之名。 大智慧之明点。 平等性之境， 不动者乃身之印， 不迁者乃智慧， 不取故无我， 不舍离言，即是平等性。 以何者于何处， 一切轮回一切行持，皆从我所生。 于此，无有男女之别， 平等之王未曾宣说。 舍弃对大成就之乐之贪执之境， 于此，无有以苦行猛烈， 作为安住之处之名。 若阿与巴具足形态， 则欲求生起幻化之乐。 自性非唯一确定， 如何观待，即如何显现。 显现欲求勤作之心与乐， 彼乃遮蔽之大过患。 菩提支分一切之门， 仪轨禅修如水中之月。 纵然不染不著而生起， 禅修乃孩童之行境。 以坛城忿怒之仪轨， 执持忿怒主之身， 纵然显现文字， 亦不见寂静之本性。 名相百千广阔， 无论如何行持，皆生鲜花。 以无相之力量， 从彼处生起安住之所。
Chinese
我不变。 ༈ 在远离勤作之时，离言之境位于何处？ 此瑜伽乃殊胜之缘分。 不分别自他之义，于幻化任运之境中嬉戏。 ༈ 在法性恒常不变之时，无余圆满。 非变异，正直安住。 如虚空般无边际，非依赖他者而变之法。 任运安住，彼大乐，以无等之智慧，藉由自力，从觉性中，法非由他而生，不变异。 简易且艰难，因艰难故简易。 非显现安住，遍及一切。 仅是名言指示此，金刚萨埵亦无法诠释。 ༈ 在不依因缘而成就之时，此奇妙稀有之嬉戏，如离戏虚空一般，不执著任何事物，从愚痴中，当下即从自性而生。 此乃一切平等之道，众生皆具自性。 因孩童之迷惑而颠倒，如药本身寻找药师。 ༈ 在开示众生皆为佛陀之时，于领悟之境有大乐。 此乃清净之世间。 于彼方所之光聚集，四方隅及上下成就。 母亲以彩虹之色彩，显现种姓之差别。 如是动摇之微尘不动摇，五大乃主要。 普贤王如来之明点。 ༈ 会供之时，过去、未来、现在之，名言不存于名相，无生灭而分别，彼即结合为三大时。 因平等故无次第排列，因唯一故远离向方回向。 即使陈设会供之庄严，亦因自性安住而不减少。 因任运成就故不回向，从本初清净即是甘露。 从十二处聚集之差别，无有以增上心执取。 ༈ 在自性任运成就之时，意之念为施主，观视即是陈设会供。 因变为可见故得成就，彼即等持圆满。 ༈ 在任运安住之时，刹那执持即是结合。 变为欢喜即是誓言，以方便之舞姿摇动，奉献无二结合。 ༈ 在业之海中，不执取放
English
I do not change. ༈ At the time of being free from effort, where does this inexpressible state reside? This yoga is a fortunate opportunity. Not distinguishing between self and other, reveling in the realm of spontaneous accomplishment. ༈ At the time when the nature of reality is always unchanging, it is completely perfect without remainder. It is not change, it abides uprightly. Like the sky, it is equal to the limit, and is not a dharma that changes in dependence on others. Because it abides spontaneously, that great bliss, with unequaled wisdom, through its own power, from awareness, the dharma does not arise from others, it does not change. It is easy and difficult, and because it is difficult, it is easy. It does not abide manifestly, it pervades all. Pointing out this as merely a name, even Vajrasattva cannot exemplify it. ༈ At the time when it is not accomplished by causes and conditions, this wondrous and amazing play, like the actionless sky, without focusing on anything, from ignorance, immediately arises from itself. This is the path of equality of all, the nature abides in all beings. Because it is corrupted by children, it is deluded, like medicine itself seeking a doctor. ༈ At the time of showing all beings as enlightened, in the realm of understanding there is great bliss. This is the pure world. Because the light of the directions gathers in it, the four directions, intermediate directions, and above and below are accomplished. The mother manifests the distinctions of the lineages from the colors of the rainbow. Likewise, the moving dust is unmoving, the five elements are the main ones. The bindu of Samantabhadra. ༈ At the time of offering the gathering, the past, future, and present, do not abide in the name of terms, discriminating without arising or ceasing, that itself is joined into the great three times. Because of equality, there is no arrangement in order, because of oneness, it is free from dedicating to a direction. Even when the ornaments of the gathering are displayed, because the nature abides, there is no decrease. Because it is spontaneously accomplished, it is not dedicated, from the beginning it is pure nectar. From the distinctions of the twelve sources of arising, there is no grasping with an excessive mind. ༈ At the time of spontaneous accomplishment by nature, the thought of the mind is the patron, by looking, the gathering is displayed. Because it becomes visible, there is accomplishment, that itself is the completion of equipoise. ༈ At the time of spontaneous abiding, holding for a moment is union. Becoming joyful is the samaya, by moving the dance of means, the non-dual union is offered. ༈ At the time of the ocean of karma, not grasping, letting