English
From the essence of the unfolding Dharma, like rays of light appear. The very nature dawns as the Dharmakaya, appearing as the Sambhogakaya through the condition of the master. From that, the courageous Vajradhara, qualities unceasing, dawns in the realm. Through the blessings of his own nature, the emanation dawns, the heart-son skillfully combines them into words. From that, the four vidyadharas ripen, becoming the supreme great bhikshu, whose heart's rays dispel my darkness. Samantabhadra blesses the people of the borderlands, clearly and beautifully entrusting them in succession, earnestly charging them. The meaning is the mind transmission. Thus it is said, and this oral instruction's tradition is explained as such. The great master Manjushrimitra, from the definitive prophecy of the oral instruction, said: "Acting for the benefit of beings with various vehicles, commonly cutting through, transforming conduct, gathering together. Having perfected, the very essence of the heart, without effort, the teaching of self-liberation, when it arises, at the time of two of the three times, the supreme emanation meets with the place." Thus it is said, explaining that very principle. There are three: the mind transmission of the Buddhas, the symbolic transmission of the vidyadharas, and the personal oral transmission. Firstly, the precious teaching that arose in the realm of the gods through mind transmission, and how it arose in the human realm thereafter, in two parts. Firstly, in the palace of the Dharmadhatu in Akanishta, the self-born teacher, glorious Samantabhadra, revealed the essence of the heart, the lineage of meaning, unobstructed and transparent, to the five families of Buddhas, blazing as light in the body of the Great Perfection of Light. As it is said in the prophecy of the lineage: "The mind of the Buddha Samantabhadra, in the Akanishta of true meaning, to the all-seeing Vairochana, the self-manifest unique blessing appears. To the immovable Vajrasattva, unerroneous self-appearance arises without an object. Explaining non-understanding, abiding is awakening. The Buddhas abide through mind transmission." And so on. Then, when the vehicle of effort is perfected and the time for the essence of the heart to arise has come, through compassion, the object to be tamed, the king who appears from the meaning, the supreme emanation, meets with the place. From the above of the definitive prophecy of the oral instruction: "In the great place of the Thirty-Three, to the eldest son of the good-protecting god, who possesses the signs of the mind received, in the sky, after the emanation self-liberates, at the end of time, descends to earth as a lamp. Appear"
Chinese
对于自己的种姓导师，以称扬赞颂，凭借百施（藏文：བརྒྱ་བྱིན，梵文天城体：Śakra，梵文罗马拟音：Śakra，汉语字面意思：能天主）的恩德，从要害处策励有智慧者。于心性法性虚空中，慈悲智慧如日东升。对于替身不动金刚，劝请合用教言，从自性显现智慧中，慈悲化身金刚持，化身报身圆满身，以五股金刚法轮，以智慧降伏魔众，断除命脉。以自燃之威力弘扬佛法。如是说。于三十三天大天界中，观世音菩萨的化身名为善护天神者，其长子，拥有五百零一位王子，取名为根嘎酿波者，具有喜爱身金刚跏趺坐和语金刚念诵的征兆。天界之主化身百施（藏文：བརྒྱ་བྱིན，梵文天城体：Śakra，梵文罗马拟音：Śakra，汉语字面意思：能天主）赐名为“心胜”。命名的原因是，其他天子们都喜欢在欢喜园中嬉戏、玩乐、歌唱和作诗，而心胜却喜欢独自住在禅房中。那位神圣的天子，出现了四个梦兆。如授记中所说：又化身融入六能仁，梵天遍入童子食，日月手持照世间，虚空彩云五宝色，降下甘露雨于塔上，佛塔层叠宝瓶绕，命根金刚九尖处，金轮八辐口中现，如是四相皆显现。如是，六能仁融入是又化身显现能力，吞食三神是三毒自解脱而圆满菩提，手持日月是作世间明灯，于宝瓶环绕之塔上安住是示现于末劫刹那往生至究竟之处的征兆。对于自己同种姓的导师天界之主称扬赞颂。彼赞颂道：唉玛吙！实义精华生起时，又化显能三时圆满菩提，遣除世间黑暗镇压末劫之地，汝之佛子成为瞻洲之光荣稀有哉！如是说。知晓四大部洲聚集，对于十方诸佛智慧之身一切众生，心胜的
English
To the teacher of one's own lineage, by praising and extolling, through the kindness of Śakra (藏文：བརྒྱ་བྱིན，梵文天城体：Śakra，梵文罗马拟音：Śakra，汉语字面意思：能天主), urge the wise from the essential point. In the sky of mind and Dharma-nature, compassion and wisdom rise like the sun. To the substitute Akshobhya Vajra, urge the application of teachings, from the wisdom manifesting from self-nature, the compassionate emanation Vajradhara, the emanation Sambhogakaya, with five-pronged vajra and chakra, with wisdom subdue the demons, cut off the life force. With self-igniting power, proclaim the Dharma. Thus it was said. In the great heavenly realm of the Thirty-Three, the emanation of Avalokiteśvara, named Deva Zangskyong, whose eldest son, possessing five hundred and one princes, named Kunga Nyingpo, possessed the signs of delighting in the vajra posture of the body and the vajra recitation of speech. The lord of the gods, the emanation Śakra (藏文：བརྒྱ་བྱིན，梵文天城体：Śakra，梵文罗马拟音：Śakra，汉语字面意思：能天主), named him "Mind Supreme." The reason for the naming: other gods delight in playing music, games, songs, and verses in the pleasure garden, while Mind Supreme delights in dwelling alone in the meditation chamber. That holy son of the gods had four dream signs. As the prophecy says: Again, the emanation merges into the six Thubpas, Brahma and Vishnu devour the child, the sun and moon are held in hand, illuminating the world, from the sky, clouds, and five precious colors, nectar rain falls upon the stupa, the stupa is layered with vases encircling it, at the nine-pointed tip of the life-force vajra, a golden eight-spoked wheel appears in its mouth, thus four signs appear. Thus, the merging of the six Thubpas is the ability to manifest again, devouring the three gods is the self-liberation of the three poisons and the completion of enlightenment, holding the sun and moon is making the lamp of the world, dwelling on the stupa encircled by vases is a sign of passing to the ultimate place in the moment of the final age. To the teacher of one's own lineage, the lord of the gods, praise and extol. He praised: Emaho! When the essence of true meaning arises, the emanation manifests ability, completing enlightenment in the three times, dispelling the darkness of the world, suppressing the place of the final age, may your son become the glory of Jambudvipa! Thus it was said. Knowing that the four continents are gathered, to all the Buddhas of the ten directions, the embodiment of wisdom, the Mind Supreme's
Chinese
总之，所有语自在者，竭尽努力之乘后，不说无勤之乘，大悲有何用？因有愚钝之所化，祈请宣说任运成就之乘。如是恳切劝请后，十方诸佛皆于法性虚空中，慈悲智慧之日升起而商议，与国王补处报身金刚萨埵商议之语一致，异口同声地说：三世诸佛之，慈悲自性汝即是，故说为诸佛之事业。所有语自在者之，智慧自性汝即是，故一切皆明现为菩提心。所有无余善逝之，身之体性具彼故，显现为奇妙嬉戏之身。所有语自在者之，语之自性觉性之语，显现为奇妙嬉戏之语。一句圆满一切义之主，珍宝幻化心要之门，祈请为具缘者开示。以珍宝幻化之方便具足故，从彼随欲相应之门中，愿与无勤之义相遇。菩提心之体性上，虽远离一切言说之名相，然于未悟之心中，从语句之门中，祈请以语之明灯照亮。如是劝请。之后，吉祥金刚萨埵化现于金刚手或金刚勇识，显现本来自性安住之义之智慧心中，交付珍宝自燃之轮，为断除化身与报身二者之智慧所间隔之魔，并作为恒常断除之象征，右手持五股金刚杵，以烦恼自燃为智慧之力量，作为宣说甚深教法之象征，左手持轮。彼亦于口诀决定授记中，于先前之余，以光辉成就降伏夜叉，因时机成熟而劝请秘密主，降伏夜叉之秘密主，承诺于四方之胜者，为断除牛角而消除，为成就智慧之义，断除四种怀疑之父续，一切明智法身圆满受用身，具觉性之至尊上师，以劝请无勤之地而策发。
English
In short, all lords of speech, after exhausting the vehicle of effort, do not speak of the vehicle of non-effort, what is the use of great compassion? Because there are dull disciples, please speak of the spontaneously accomplished vehicle. After such earnest urging, all the Buddhas of the ten directions, in the Dharma-nature sky, the sun of compassion and wisdom rises and discusses, and the words of the regent Sambhogakaya Vajrasattva are consistent, saying in unison: Of all the Buddhas of the three times, the nature of compassion is you, so it is said to be the work of all Buddhas. Of all the lords of speech, the nature of wisdom is you, so everything is clear as Bodhicitta. Of all the remaining Sugatas, the essence of the body possesses it, appearing as a wonderful playful body. Of all the lords of speech, the nature of speech, the speech of awareness, appears as a wonderful playful speech. The lord of one sentence that completes all meanings, the door of the precious illusory essence, please show it to those with good fortune. Because it is full of precious illusory methods, from that door that corresponds to whatever you want, may you meet the meaning of non-effort. On the nature of Bodhicitta, although it is free from all verbal terms, in the unenlightened mind, from the door of words, please illuminate it with the lamp of speech. Thus urged. Then, glorious Vajrasattva emanates into Vajrapani or Vajra-courage, manifesting the wisdom mind of the meaning of the naturally abiding nature, handing over the precious self-burning wheel, to cut off the demon that is separated by the wisdom of the two, Nirmanakaya and Sambhogakaya, and as a symbol of constant cutting off, the right hand holds a five-pronged vajra, with the power of self-burning afflictions as wisdom, as a symbol of proclaiming the profound Dharma, the left hand holds the wheel. He also, in the definitive prophecy of the oral instructions, in addition to the previous, subdues the Yaksha accomplished by glory, because the time is ripe, urges the secret lord, the secret lord who subdues the Yaksha, promises the victors in the four directions, to eliminate the horns and eliminate, for the sake of achieving wisdom, cutting off the four doubts of the father lineage, all-knowing Dharmakaya complete enjoyment body, the supreme master with awareness, urged by urging the land of non-effort.
Chinese
当安住于彼处时，（弟子问：）心如莲花般清净，能取所取之垢如何生起？（上师答：）莲花生于淤泥中，却不被淤泥的过失所染。菩提心的自性，不会转变成轮回的分别念，分别念在心中流转。（上师）如是开示。此后，在北方清净刹土中，名为如来成就显现者，安住于自性显现之座上，为眷属开示密咒之真实义。 （弟子问：）无须寻觅之心性中，利生事业如何生起？（上师答：）自生智慧转为分别念时，事业从加持中显现。（上师）如是开示。如是，对于所知之基和所证之果的意义，以基之生灭、果之显现方式、能取所取之生起方式、利生事业之成就方式，断除了四种疑惑。于法界任运平等广大的自性中，从意为法身的事业显现为报身之形象，一切种姓之主、一切佛之君主、原始之总主达玛巴尊者，对聚集之眷属们说：你们当证悟一切佛之意精华，智慧秘密。以不费力的境界劝勉而开启话题时，在所化众生面前，金刚萨埵从座上起身，恭敬请问：您是语之狮子，若不证悟智慧秘密，如菝葜之果实般，成熟亦不生果，请证悟智慧秘密。慈悲之主，您的教义，我等未曾了知，请开示智慧秘密。如是祈请后，（上师）开示道：金刚萨埵，谛听！智慧秘密之自性，佛与众生无二无别，如虚空般周遍一切。无明与智慧无有差别，未证悟与证悟于道中合一。智慧秘密之体性，自明光明极清净，分别念安住于智慧本身。安住于基，自性为珍宝之藏，自生不需寻觅，本来清净。智慧秘密之形象，于种种显现中无有执着，不可得如幻任运成，若恒常明澈即是见。（上师）如是等开示，以问答交织之言辞，使教法珍