English
Oṃ. If the meaning of the three—essence, nature, and characteristic—of the secret wisdom is realized clearly and without error, then by its power, from where will the fruit arise? From the mandala of the mind that is unshakable by anything (1). If anything arises, it will appear as the fruit to be attained by all vehicles, the nature that is without increase or decrease (1). Therefore, if one realizes that you possess the mind that considers all those to be trained as the great equal, then one cannot proceed gradually on the path, but enters the great equal all at once. Recognize that all subtle and gross thoughts arise from and merge into the nature of reality. If one thinks that relying on verbal paths is conceptual and therefore unnecessary, then if the meaning of the unconditioned mind is not indicated by the means of verbal paths, it will not be understood. Through the empowerment of oral transmission, the meaning is connected through the path of expedient words. By seeing the meaning of the secret wisdom, suffering and effort cease, and therefore one abides at all times in the realm of unconditioned great bliss. Whatever gross thoughts of grasping arise, the unconditioned nature itself will appear as anything, but even though it is self-arisen, it is clear as wisdom like ripples in water, and through the actions of body, speech, and mind, one abides at all times in the mind of unconditioned great bliss without effort. For the meaning of reality that is unchanging in the three times and free from the proliferation of extremes, with yoga that is free from grasping onto anything, without acceptance or rejection, and without distraction from equanimity, all the faults that appear to other vehicles are seen as the nature of reality, bodhicitta, and therefore all realize the meaning of non-duality, the great luminosity. For that, there is no acceptance or rejection because one sees faults and grasps virtues, but like water and waves, all thoughts are known as mind. Thus, seeing, familiarizing, and perfecting is the path of bodhicitta, and therefore the mind enters into it. Without effort, it is self-luminous, like a lamp, unpolluted, like a self-appearing lotus, realizing constant abiding, like a flowing river, etc. As stated in the Ornament, "Like the four indicators." It should be straightforward. The verbal path and the meaning path should be appropriately combined according to the situation. Because effort exhausts and turns into illness, there is no order of effort for body and speech, and for samadhi with and without signs, and for the effort of mind. Liberating with skillful means is the great path of completion. The great expanse of awareness is the place, that itself.
Chinese
通达之后如何行？因此，以同一方式，是达到究竟果位的道路。 智慧的有无之边不沾染，是完全清净的道路。 对缺点和优点进行扬弃的行境完全清净，因此是普贤， 无有分别，因为基、道、果一切都是一味，是平等的道路。 菩提心自性不像其他乘那样依赖于因， 因此，以二资粮的因所成就的果，这里不是。 最初，在基的自生智慧上，没有因果的成立， 因此，在一切法的体性中，自明且显现为各种各样的游舞，但对唯一的大自在，没有偏袒的垢染。 对它没有勤作，例如虚空般遍布而住，因此，它遍布十方诸佛和无边众生，自性无别。 如是证悟它，是究竟果位的地。 过去、未来、现在，三时无阻碍地显现， 但在执着于生灭的境中，仅显现为先后差别， 三时在法性中是无离的体性，是一体，没有先后相续可见的差别。 如实证悟无造作，在心智慧明觉中， 在迷乱的境中显现的先前没有、之后也没有，在唯一的明点中显现。 从那以上不是突发的，因为自生无偏，光明自性无因无缘，从原始以来无生无灭而存在。 因为没有生起之因，所以具足自他所需之果的菩提心， 是一切无余果的自性。 法身无偏袒，在一切果的体性中自明，对于它（1）， 如何显现呢？如珍宝燃烧般，显现为所需所欲任运成就。 显现什么呢？以慈悲加持，随所化众生的意乐，无勤任运地显现一切所欲， 所化众生在安住于大地的具缘之时，由自之缘，如太阳般，在清净刹土显现报身。 业力不净的众生之时，以各种各样的化身，与所化众生的想法相符地显现。 在法身任运成就之时，对于是与非的任何一方都没有偏袒。 自性光明和真如
English
How does one proceed after realization? Therefore, in the same way, it is the path to the ultimate fruition. The edge of wisdom's presence or absence is not touched, it is a completely pure path. The sphere of activity of rejecting and accepting faults and virtues is completely pure, therefore it is Samantabhadra, Indistinguishable, because the ground, path, and fruit are all of one taste, it is an equal path. The very nature of bodhichitta does not depend on causes like other vehicles, Therefore, the fruit accomplished by the cause of the two accumulations is not here. Initially, on the ground of self-arisen wisdom, there is no establishment of cause and effect, Therefore, in the essence of all dharmas, it is self-luminous and appears as various displays, but for the one great sovereign, there is no stain of partiality. Effortlessness in it abides like the sky pervading, thus pervading all the infinite Buddhas and sentient beings of the ten directions, naturally inseparable. Realizing it as it is, is the ground of the ultimate fruit. Past, future, and present, the three times appear unceasingly, But in the face of clinging to arising and ceasing, it only appears as differences of before and after, The three times are one in the essence of being inseparable from the nature of reality, without any difference of seeing a continuous sequence of before and after. As it is, realizing without contrivance, in the wisdom awareness of mind, In the face of delusion, what appears as never before and never after is clear in the one bindu. From that point on, it is not accidental, because it is self-arisen and impartial, the very nature of luminosity is without cause or condition, existing from the beginning without arising or ceasing. Because there is no cause for arising, the bodhichitta, the fruit that fulfills the needs of self and others, is the very nature of all remaining fruits. The dharmakaya itself, being impartial, is self-luminous in the essence of all fruits, for it (1), How does it appear? Like a burning jewel, it appears as spontaneously fulfilling needs and desires. What appears? Through the blessing of compassion, according to the inclinations of those to be tamed, all desires appear effortlessly and spontaneously, When those to be tamed are fortunate enough to dwell on the earth, the sambhogakaya appears in pure lands like the sun, due to their own conditions. At the time of sentient beings with impure karmic power, various nirmanakayas appear in accordance with the thoughts of beings. At the time when the dharmakaya is spontaneously accomplished, there is no partiality towards either being or non-being. The self-luminous nature and suchness
Chinese
从智慧的坛城中，清净与不清净不可思议。 自显现的刹土与自身所积聚，果实如海中漩涡般。 虽光明炽盛，然果实的体性中，无有自与他之成立。 任何亦未遮止，故自与他之果实即自显现。 若云二者相违，当知以事物之实相与所化众生之意乐相合之时，则不相违。 所有光明炽盛、遍知之智慧的加持之功德， 本即安住之法性、安住之实相，于智慧之基上任运成就而圆满。 若以殊胜方便证悟一切汇聚之精要、意义之基， 则自性中二资粮圆满，且无有烦恼、所知与见解之障碍故， 不需积聚二资粮，亦无须断除三障。 无须断除之明点即法界。 以任何方便亦无法诠释之心之果，于未造作中任运成就者， 无法以依于第二灌顶与第三灌顶明妃之身体安乐来诠释。 心性光明法界，于无有因果二者之果实上， 趣入小乘者执著因果二者，故非为境。 如实显现之基，功德一切圆满之果实， 乃生一切之因，五大亦从彼生，彼所生亦超越依赖。 身语意不执著于心之所依，从能被指认中解脱。 如是说。 《智慧秘密续》中，以珍贵词句阐明心性之品第六。 此后，金刚萨埵向如来请问： 以任何亦未遮蔽故，光明离戏，以心遍一切故，自在之实性，不需勤作而显现之任运成就者， 三身心之游舞事业无边，于所化众生前不可思议，故有百千俱胝。 于意光明法界中安住不动摇， 于等持与事业上无有增减，故大悲事业周遍十方。 如众生之意乐而显现，满足希望，譬如： 如意
English
From the mandala of wisdom, pure and impure are inconceivable. By self-appearing realms and accumulating from oneself, the fruit is like a whirlpool in the ocean. Though clear and blazing, in the essence of the fruit, there is no establishment of self and other. Since nothing is obstructed, the fruit itself, as self and other, is self-appearing. If it is said that these two are contradictory, know that they are not contradictory when the reality of things is combined with the intention of those to be tamed. All the qualities of the blessing of the wisdom of the clear, blazing, all-knowing one, Are spontaneously perfected and complete on the basis of the wisdom of the nature of things, the abiding reality, which has been present from the beginning. If one realizes the essence of all that is gathered, the basis of meaning, through a special method, Then, because the two accumulations are perfected by nature, and there are no obscurations of affliction, knowledge, and views, There is no need to accumulate the two accumulations, and there is no need to abandon the three obscurations. The bindu itself, which has no abandonment, is the sphere of reality. The fruit of the mind, which cannot be expressed by any means, is spontaneously accomplished in non-fabrication, It cannot be expressed by the bliss of the body that relies on the second and third empowerments' consorts. The mind itself, the clear light, the sphere of reality, in the fruit where there is no duality of cause and effect, Those who enter the Lesser Vehicle grasp at the duality of cause and effect, therefore it is not established as an object. The basis that is clear as it is, the fruit in which all qualities are complete, Is the cause that produces everything, and the five elements also arise from it, and what arises from it transcends dependence on production. Body, speech, and mind do not rely on the support of the mind, and are liberated from being identified. Thus it was said. From the Secret Tantra of Wisdom, the sixth chapter, which clarifies the nature of mind through precious words. Immediately after that, Vajrasattva asked the Tathagata: Because it is not obscured by anything, it is clear light, free from elaboration, and because the mind pervades everything, the very nature of the Lord, the spontaneously accomplished one who appears without effort, The infinite activity of the play of the three kayas of mind is inconceivable to those to be tamed, therefore there are hundreds of thousands of billions. While abiding without moving in the sphere of clear light of intention, Because there is no increase or decrease in equanimity and activity, the activity of compassion spreads throughout the ten directions. Appearing according to the thoughts of beings and fulfilling hopes, for example: A wish-fulfilling
Chinese
就像如意宝珠无需作意自然而然地生出所需之物一般显现。光明遍照的您，因调伏对象的心识显现而成为明灯，遣除无明之黑暗。您能消除一切疾病，是胜过文殊菩萨的伟大医师，被尊称为三正直大医师甘露，以慈悲之心利益众生。证悟大圆满心性之后，在串习时，如何行持无有任何阻碍的身语意三门之行？如此提问。之后，如来佛陀毗卢遮那开示道：殊胜密咒之行是身语意三门之行的顶峰。心识不向外境散乱，也不向内收摄，不作任何作为，觉性于自明无偏的法界中，本来安住不动，此即称为虚空金刚之行，不作任何矫饰。身语意金刚不作勤作之行是：身体不作观修本尊身形手印，也不作任何仪轨。同样，也不存在庸常之身的行持。口中没有念诵心咒和诵读密咒的行为。对于不作任何矫饰的本来之语的行持而言，不执着于自我的庸常之语等任何言语。心识不作从智慧中光芒外射，以及从外境收摄成就的禅定之行。于自明觉性的法界中串习，本来安住其中。心中没有任何念头和思维的分别游动。不舍弃无边之戏论而解脱，于如虚空般的意义中，不作任何矫饰，于自明觉悟一切法之智慧的境界中。不作身语意之造作，将觉性安住于自性之中，远离希冀与恐惧，从而达到自在。不执着于任何一方，于觉悟法性光明无偏之虚空中，不散乱，于三时之中忆念，乃是因缘所生的证悟之体验，应一心专注于此。若于此之上，以名言忆念，或因分别念和外境之相而动摇，则于无为之境中，因无有任何偏颇，故不会偏离虚空藏之意义，此乃金刚之行。以光明增上的心识，觉性不住于任何处。分别念先