English
Vajrasattva then addressed the Tathagata Vairochana, saying: If realized, the wishes of oneself and others are fulfilled, and because it is not the realm of the precious wheel, it is the secret mind. The miraculous words, with a single word, understand all meanings, like a lamp. The nature is difficult to realize, and the Buddhas and lamas have hidden it in nine layers. If that meaning is clarified, By what key can the truth of the oral transmission and the miraculous words be clearly understood? Thus he pleaded. Then, the action-showing Tathagata replied to Vajrasattva himself: For the sake of future generations, great Bodhisattva, listen to me without distraction, this is the instruction. The secret meaning of the spoken word, the essence of the precious nature, is: All the scriptures and the inner and outer transmissions. The meaning of the spoken word is gathered, and that is its essence. It is the nature of completely gathering all the names, words, and meanings of all the teachings, so it is the Great Perfection. By gathering all the teachings into nine spaces and speaking, it is the wheel of speech, turning and cutting for the fortunate ones. As it is said in the ornaments, the body is spoken as it is, four are straight. In the moment of the end of time. The volume of the teachings of the nine spaces is twenty thousand volumes. The precious secret is spoken to be revealed to the fortunate ones. The true nature of the mind, which has the nine spaces of the teaching of suchness, is a special method. Realize and practice with the precious path. Without striving as the lower ones do, the fruits of oneself and others arise spontaneously like the sun and light. The unerring view is to realize that there is no partiality or acceptance or rejection in the mind itself. Taking the essence of enlightenment without the end of samsara and the center of the chief, is the mandala. The wisdom of awareness appears clearly without obstruction at all times, and then accomplishing the meaning, the actions of the three doors. The ornament of conduct is without prohibition. Not thinking in any direction, not being distracted by any ordinary attachment, is the space of emptiness. For example, just as one does not need to seek the three castes after obtaining the method of a king, so the general infusion is the empowerment that completes the power of all vehicles. Indistinguishable samsara and nirvana
Chinese
通过觉悟，无需从下往上行进便达到究竟，这是菩提心之路。 特别守护，没有改造掺杂的誓言是四种集合，那本身就是原始清净。 一切所要获得的，都是自显的果实，是自性任运成就，无法去除的虚空。 九乘教法全部汇集于此，又由此展开，也被称为根本续。 心的法性，任何事物都无法改造和掺杂，是纯正的基础。 用意义、定义和比喻来阐释。 其中，基础的意义是，无论显现为迷乱还是解脱，都清晰地显现为任运成就的三种自性。 即现象如幻，自性离戏，特征为自明。 什么是本来就在大乐中任运成就的呢？ 十方三世的善逝们，其不分别的智慧， 以及六道众生的所见所为，无论显现什么，都与心性未改造的自性为一。 不是二元对立，而是与一切戏论的自性分离为一。 觉性在一切方面都无有阻碍，虽然如幻般任运成就，却没有自性。 无论显现何种游戏，都没有真实的执着。 一切法在自明中显现的特征，是功德圆满任运成就， 对外境的执着和对能执的意识进行分别念，自然消失。 觉性无有偏颇，其本身就是无有阻碍的自性，因此是唯一的明点。 轮回与涅槃所有意义的精华，一切生起的根源是： 不了解真实状态，执着于各种各样的分别念的自性。 仅仅在分别念的显现中，没有自性，因此是不分别，处于同一时间。 一切都是自显的游戏，因此也是轮回。 在游戏的显现中，舍弃了执着和分别念的习气，就是佛。 脱离了取舍的束缚和偏执，就是见。 自光和燃烧，三身在心中显现的坛城，因此是自性清净。 一切都无余地汇集在空性明点中，自显的是大身。 觉性和空性唯一者，就是一切法的自性。 在大乐中没有剩余
English
Through realization, reaching the ultimate without progressing from below to above is the path of Bodhicitta. Specially guarding, the unadulterated and untainted samaya is the gathering of four, which is primordially pure. All that is to be attained is the self-appearing fruit, the spontaneously accomplished essence, the space that cannot be removed. The nine vehicles of teachings are all gathered here, and from this they unfold, also called the root tantra. The nature of mind, untouched and untainted by anything, is the genuine ground. It is shown with meaning, definition, and examples. Among them, the meaning of the ground is that, however delusion or liberation may appear, it clearly manifests as the nature of the three spontaneously accomplished aspects. That is, appearance is illusory, nature is free from elaboration, and characteristic is self-awareness. What is spontaneously accomplished in great bliss from the very beginning? The Sugatas of the ten directions and three times, their non-conceptual wisdom, and whatever appears as the domain of the six classes of beings, are one in the unadulterated nature of mind itself. Not dualistic, but one in being separated from all elaborations of nature. Awareness is unobstructed in all aspects, and although illusion spontaneously accomplishes, there is no self-nature. Whatever play appears, there is no grasping of truth. The characteristic of all dharmas appearing in self-awareness is that the qualities are completely spontaneously accomplished, and the conceptualizations of the object of grasping and the consciousness of the grasper naturally disappear. That very awareness, free from bias, is the unobstructed nature, therefore it is the single bindu. The essence of all meanings of samsara and nirvana, the basis of all arising, is: Without understanding the true state, it is the nature of clinging to various conceptual thoughts. Merely in the appearance of conceptual thought, there is no self-nature, therefore it is non-conceptual, abiding in the same moment. Everything is a self-appearing play, therefore it is also samsara. In the appearance of play, abandoning the habits of grasping and conceptual thought is Buddhahood. Being free from the bonds of acceptance and rejection and partiality is the view. The self-light and blazing, the mandala of the three kayas appearing in the heart, therefore it is self-nature pure. Everything is completely gathered into the empty bindu, the self-illuminating is the great body. The one awareness and emptiness is the nature of all dharmas. In great bliss, there is no remainder left.
Chinese
到此全部结束。由于从一切边解脱，因此有成千上万的明智之轮。为了确定象征该基础的例子的自性，通过黑暗、水和太阳来展示。心性明智的自性，从一开始就是清净的。由于没有看到任何执着而分别考察的现象，就像在黑暗的黑暗中什么也看不到一样。在没有事物成立的明智自显现中，自生智慧的嬉戏在任何地方都不会停止，因此显现为多种多样，就像水的波纹一样。未被任何事物改造的心之体性，智慧远离一切偏颇。虽然不是通过道路的努力而特意挖掘出来的，但由于对境的执着从一开始就是清净的，因此没有能取所取的污垢。由于无所不在且没有偏颇，因此像太阳升起一样显明。通过考察而执着于差别并执持常恒的边，以及执着于空性而阻碍智慧嬉戏的显现的断灭边，为了消除执着于远离常断二边的中观之义的束缚，为了消除三种边，因此展示了自性、相和体性三种。由于没有其他因缘，因此是自显现；由于没有勤作，因此是任运成就；由于不是突然出现的，因此是本来存在的。对于那个，不需要通过各自的执着而行走的道路的努力来特意勤作，因为那是明智。由于没有边和中心，因此像虚空一样。通过行走五道十地等，怎么能达到终点呢？如果认为将一切乘视为对境而行走就能达到终点，那么就像用斗来测量虚空一样，中间是无法实现的。通过道路指示的分类和道路的例子，以及具有名称的确定词的意义，那就是无行之路。所象征的意义之道和能象征的词语之道。意义之道是通过与三身相遇而清楚地证悟三身的意义。使之相遇的符号是词语之道。自生智慧没有通过努力而走向其他地方，知道在自身任运成就的无为之道是，解脱的果实是圆满一切佛陀功德的因。
English
Here ends the complete text. Because it is definitely liberated from all extremes, it possesses hundreds of thousands of wheels of wisdom. To ascertain the nature of the example that represents that basis, it is shown through darkness, water, and the sun. The very nature of mind, the essence of wisdom, is pure from the beginning. Since no appearances are seen that are separately examined with attachment, it is said to be like not seeing anything in the darkness of night. In the self-appearing wisdom where no thing exists, the play of self-born wisdom never ceases anywhere, and therefore it appears in various ways, like ripples in water. The nature of mind, untouched by anything, wisdom free from all partiality, although not deliberately excavated by the effort of the path, since attachment to objects is pure from the beginning, there is no stain of grasping and being grasped. Because it is pervasive and without bias, it is said to be like the rising sun, self-illuminating. Clinging through investigation to the extreme of difference and holding to permanence, and clinging to emptiness, obstructing the appearance of the play of wisdom, the extreme of annihilation, to eliminate the bondage of clinging to the meaning of the Middle Way, which is free from the extremes of permanence and annihilation, to eliminate the three extremes, therefore, the three aspects of essence, nature, and characteristic are shown. Since there are no other causes or conditions, it is self-appearing; since there is no effort, it is spontaneously accomplished; since it is not sudden, it is primordially existent. For that, there is no need to deliberately exert effort through the path of traversing with one's own attachments, because that is wisdom. Since it has no beginning or end, it is like the sky. How can one reach the end by traversing the five paths and ten bhumis? If one thinks that by making all vehicles the object of mind and traversing, one will reach the end, it is like measuring the sky with a fathom. It is impossible to accomplish in between. Through the classification of the path's instruction and the example of the path, and possessing the meaning of the definitive word of the name, that is the path of non-traversing itself. The path of meaning, which is symbolized, and the path of words, which symbolizes. The path of meaning is the clear realization of the meaning of the three kayas by encountering the three kayas. The symbol that makes them encounter is the path of words. Self-born wisdom does not go elsewhere through effort, knowing that the unconditioned path is spontaneously perfected in oneself, the fruit of liberation is the cause of the complete perfection of all the qualities of the Buddhas.
Chinese
哦！如果对智慧秘密的自性、相状和特征这三者的意义，能毫无错谬地清楚了悟，那么凭借它的力量，从何处产生什么果实呢？从任何事物都无法动摇的心之坛城中（1）。如果产生什么，就会显现为一切乘之所应得的果实，不增不减的自性（1）。因此，如果了悟到您拥有将一切所化视为大平等的意念，那么在道上就无法次第行进，而是同时进入大平等中。认识到一切粗细分别念都从法性中产生并融入其中。如果认为依靠言词途径是有相，所以不需要，那么如果不通过言词途径的引导，就不会了解无为之心的意义。通过耳传的加持，以方便的言词途径将意义结合起来。通过见到智慧秘密的意义，痛苦和勤作止息，因此在无为大乐的境界中恒时安住。无论产生什么粗大的执着念头，无为之性都会显现为任何事物，虽然是自生，但如水纹般在智慧中显现，通过身语意的行为，不勤作而恒时安住在无为大乐的心中。对于三时不变且远离边际戏论的法性所应了悟的意义，以不执着任何事物、无取舍的舍离，不散乱的瑜伽，将其他乘显现的一切过失，视为法性菩提心，因此一切都证悟到无二的意义大光明，对于它，如果视为过失而执取功德，就没有取舍，因为如水和波浪般，将一切念头都知为心。如此见到、串习和究竟就是菩提心的道，因此心意融入其中。不勤作而自明，如灯般不染污，如自显莲花般，了悟恒常安住，如流水等。如《庄严经》所说：“如四种表诠”。应如是正直。言词途径和意义途径，应根据情况恰当结合。由于勤作会疲惫并转为疾病，因此对于身语的勤作，以及有相无相的禅定，心的勤作次第，不作任何次第，以方便解脱，是大圆满之道。智慧的广大普及之处，即是它本身。