English
Since the nature of reality does not go beyond suchness, all things do not move from that very nature, and in the state of great bliss, it is clear that through the efforts of the three doors (body, speech, and mind), one diligently practices without any mental wavering. The realm of unborn awareness and the wisdom of unceasing miracles are also merely nominal designations. If one does not abide in this, and it does not become the unmade suchness, it will become a place of clinging to names. The wondrously arising wisdom palace from elsewhere, vast and boundless, in the mandala free from the proliferation of biased clinging, with the wisdom blazing as great bliss of conceptual thought, encountering the three bodies of the Sugata, is established as direct recognition. This is to be known through the oral transmission of the whispered lineage from the guru's mouth. Next, from the entrance of body, speech, and mind's conduct, examining the various faults and qualities of unsuitability as a vessel: this is to be known by a guru who possesses scripture and key instructions. Through the sound of the wondrous words of the method of examining the vessel, examine the faith, wisdom, lineage, definite and indefinite knowledge. For which particular person is which key instruction suitable to be taught as a vessel? Through that method, it arises in the awareness of realizing wisdom. For someone who is not suitable as a vessel, if the key instruction is taught and goes awry, due to the nature of being incompatible with the lineage of the one to be tamed, it will cause displeasure, slander, and falling, just like wind and bile, one being beneficial and the other being harmful. By observing his conduct, one can know the differences in the size of attachment, aversion, and miserliness, whether or not he disobeys the guru's commands, the size of compassion, and so on. The teacher, through slow, wavering, and intense methods of examination, examines whether or not it is possible to teach the original meaning. Therefore, as a qualified vessel of a true vajra disciple, if one wishes to realize the meaning of one's own awareness without confusion, one should supplicate the guru. If one receives the guru's permission, that person should become the regent. The wisdom that is free from the effort of many actions is in the state between the completion of the previous action and the non-commencement of the subsequent action. Although it exists in everything, because it is not realized, the secret wheel is a treasure of wisdom without limit. The nature of mind is the essence of mantra, the treasure of qualities is inexhaustible, and it is grasped through realization, and it is beyond verbal expression.
Chinese
是宣说自身教义的主人。第一部分是，觉性不执着于外境显现而自明自显，这是三世一切善逝的证悟之精华。具有分别、思辨、言语施设这三者的觉性是轮回的自性。那些时机也应从上师处得知。从那个分别念起，在其他时处也应同样了知一切外境显现。虽然自性觉知的智慧遍在于一切，却因不证悟而使秘密的光明觉性坛城，即使是诸佛和上师意之密室中所隐藏的，也能被使之显现的明灯——上师的特殊教言所见。本来未作修饰而自显的广大智慧，无偏地普遍扩展，没有外境和内在意识，自显于一切方，虽无偏执，却因轮回中执着于实有的粗大分别念从无始以来遮蔽了它，那甚深且难以测度的真如之细微部分，因此无法见到。见到自性觉知大乐之义，以实有执着所束缚的铁链自然解脱。一切圆满大智慧中无可分割，因此在那之中理解和证悟。༈ 不散乱于其义而修持，从反复串习中最终得以圆满。那又是如何呢？以忆念分别之念所执持的境之识，一切心及心所都自然解脱而灭尽，无分别智慧之义显明，最终得以圆满。证悟无有变动，是心的绿松石，在那之中确定的状态中，对于无所缘的自明智慧，不作任何破立，置于自然状态。如果证悟不稳固，那么以什么和什么来证悟呢？以忆念的因缘使之不失去那个状态，对于所忆念的，就在那个时刻不作任何努力，安住于放松的状态。对于不错误地证悟自性的内心导师，以自己的体验证悟之教证，以忆念确定，没有偏执的念头，也没有特意造作的忆念，因此不离于真如，于任何处都不...
English
is the master who proclaims the doctrine of self. The first part is that awareness, not clinging to the appearance of objects, is self-illuminating, which is the essence of the realization of all Sugatas of the three times. Awareness with three aspects of discrimination, speculation, and verbal designation is the nature of samsara. Those times should also be known from the Guru's words. From that thought, in other times and places, all objective appearances should be known in the same way. Although the wisdom of self-awareness abides in all, the mandala of secret, luminous awareness is not realized, even though it is hidden in the secret chamber of the minds of Buddhas and Gurus. The lamp that illuminates it is seen by the special instructions of the Guru. The great wisdom that is naturally self-illuminating without being fabricated from the beginning spreads impartially, without external objects and internal consciousness, self-illuminating in all directions. Although there is no bias, the coarse thoughts of clinging to reality in samsara have obscured it from the beginning, so the subtle part of that profound and difficult-to-measure Suchness is not seen. Seeing the meaning of self-aware great bliss, the iron fetters bound by clinging to reality are naturally released. In the great perfection of all completeness, there is no separation from wisdom, so understand and realize it in that space. ༈ Without being distracted from its meaning, practice it, and from repeated familiarity, it will eventually be perfected. How is that? The mind that is grasped as an object by the thought of memory and discrimination, all minds and mental events are naturally liberated and exhausted. The meaning of non-conceptual wisdom becomes clear and is ultimately perfected. Realization is immutable, it is the turquoise of the mind, and in that state of certainty, do not make any affirmation or negation for the self-luminous wisdom that is not focused on anything, but leave it in its natural state. If realization is not stable, then with what and how is realization achieved? By the cause of mindfulness, make sure not to lose that state, and for what is remembered, do not make any effort at that moment, but rest in a relaxed state. For the inner mind teacher who realizes the self-nature without error, confirm with mindfulness by taking the scriptural authority of your own experience and realization. There is no biased thought, and there is no deliberately fabricated mindfulness, so do not deviate from Suchness, and in any place do not...
Chinese
不特意执着于避免错误判断的善妙之义， 因为无有基础所以不去收集，因为没有其他地方所以不去娱乐。 对于什么都不分别而显现的事物，不改造心而自然安住。 因为所有分别念都已寂灭，所以不是微尘，因为没有戏论的刺痛，所以处于寂静的状态。 通过特意造作的努力， 瑜伽士的觉性应当安住于那本身。 因为证悟后没有放下和安住，所以心性自然安住，不改造而放松地安住。 对于像驯服的大象一样的心来说， 不摇动而安住于自性中是快乐的。 为什么呢？如果努力的话，就像大象喝醉了葡萄酒一样，会散乱并且分别念会增长。 就像虚空的体性没有处所和能者一样，时间也是不改造的。 瑜伽士也应当不改造地安住于心性的自性中，这样是快乐的。 就像大鹏鸟在虚空中飞翔没有努力一样， 觉性不努力而放松于自然安住的自然状态中是快乐的。 因为舍弃了对任何事物的执着，所以没有任何偏颇的执取。 因为没有任何特意要做的事情，所以在证悟平等性的状态中。 没有执着的努力和修行。 不要用心特意去收摄， 不要用身语的活动去努力。 那么需要努力吗？将觉性不收集于任何地方而任其自然。 因为是自光的游戏，所以不要否定显现为对境的事物，因为我和对境没有成立，所以不要执着。 当被有相的对境的戏论束缚时， 如果生起对于平凡和下乘行为的各种分别念的遣除和证悟的串习，那么就证悟和串习。 放松身心，钉入不动的禅定的巨大木桩，给予止动执着的风的窍诀。 如果因为忆念非常贪恋的对境而生起心的动摇， 那么就给予空性和安乐无别的明点窍诀，由上师来讲解。 对于证悟和串习智慧秘密的意， 没有任何偏颇执着的念头，无论如何安住，都是如此。 如是导师所说。 智慧秘密续中，以何种方法来阐明对一切保密之义的章节，即第五品。 现在，在指示道路的体性，即意义道路之后，想要请求词语道路，从那时起，心
English
Do not deliberately cling to the one good meaning of avoiding misjudgment, because there is no basis, so do not collect, because there is no other place, so do not entertain. For what is clear without any conceptualization, leave the mind uncorrected and naturally abiding. Because all conceptualizations are pacified, it is not dust; because there is no sting of elaboration, it is in a peaceful state. Through deliberate effort, the yogi's awareness should abide in that very state. Because there is no letting go or abiding after realization, the nature of mind naturally abides, uncorrected and relaxed. For a mind like a tamed elephant, it is happy to remain unmoving in its own nature. Why? Because if you try, like an elephant drunk on wine, it will be scattered and conceptualizations will increase. Just as the nature of the sky has no place or agent, time is also uncorrected. The yogi should also happily leave the nature of mind uncorrected. Just as a great garuda soaring in the sky has no effort, it is happy to release awareness into the natural state of self-abiding without effort. Because all attachment to anything is abandoned, there is no partial clinging. Because there is nothing to do deliberately, it is in a state of realizing equality. There is no effort or accomplishment of non-attachment. Do not deliberately restrain the mind, do not strive with the activities of body, speech, and mind. Then is effort needed? Take awareness freely, not collecting it anywhere. Because it is a play of self-light, do not deny the appearance of objects; because self and object are not established, do not cling. When the mind is bound by the elaboration of objects with characteristics, if the practice of eliminating and realizing various conceptualizations of ordinary and inferior actions arises, then realize and practice. Relax the body and mind, drive in a great stake of immovable samadhi, and give the instruction of the wind that stops movement and grasping. If the mind is disturbed by remembering a very cherished object, then give the instruction of the bindu that is inseparable from emptiness and bliss, which will be explained by the lama. For the meaning of realizing and practicing the secret wisdom, there is no partial clinging, and however it abides, it is so. Thus spoke the Teacher. From the Secret Wisdom Tantra, the fifth chapter, which shows by what means the meaning secret to all is clarified. Now, after indicating the nature of the path, the meaning path, wanting to request the word path, from then on, the mind
Chinese
萨埵金刚向毗卢遮那佛如此禀告道：若能证悟，自他之愿皆得圆满，因非珍宝轮所及之处，乃是秘密之心。殊胜之语，仅以一语便能通达一切义理，犹如明灯。自性难以证悟，诸佛与上师将之深藏于九重之中，若能显明此义。耳传与殊胜语之真谛，当以何种钥匙方能明晰证悟？如是禀告。之后，行事业之导师如来，再次对萨埵金刚作答：为了后世的利益，大菩萨，不要对我分心，仔细听着，这是教诲。所言之义，乃是珍宝自性之秘密心髓。一切内外传承之教藏。汇集所言之义，即是其精髓。乃是圆满摄集一切教法之名相、词句与义理之体性，故为大圆满。将一切教法汇集于九界之中而宣说，故为具语之法轮，为具缘者转动并断除。如仪轨中所说，身体如是宣说，正直无欺。于末劫之刹那间。九界教法之量为二万卷。为了向具缘者阐明此珍宝秘密，特意如此宣说。具有真如自性之九界教法，其心性之真实基础，乃是具有殊胜方便。以珍宝之道证悟并修持。无需如低劣者般刻意勤作，自他之果便如日与光般自然成就。无谬之见，即是于心性之中，毫无偏颇取舍地证悟。不分轮涅，无有主次，不堕中边，获得菩提心髓，即是坛城。觉性智慧于一切时处皆无阻碍地显现，从而成就利益，三门之事业。毫无禁锢地行持，乃是行持之庄严。于任何方所皆不思虑，毫不散乱于庸常之执着，即是空性之界。譬如获得王位之法，便无需再寻觅三种姓氏，如是总集即是圆满了所有乘之灌顶。轮涅无别地