English
Like a wish-fulfilling jewel that spontaneously produces what is needed without any conceptualization. You, the all-illuminating one, are a lamp because the minds of those to be tamed appear clear, dispelling the darkness of ignorance. You eliminate all diseases and are a great physician superior to Manjushri, revered as the Three Upright Great Physician Nectar, benefiting beings with compassion. Having realized the nature of the Great Perfection mind, how should one practice the conduct of the three doors without any obstruction? Thus they inquired. Then, the Thus-Gone-One Vairochana spoke: The practice endowed with secret mantras is the supreme conduct of the three doors. The mind does not scatter outwards to objects, nor does it gather inwards; without doing anything, awareness abides immovably in the realm of self-luminous, impartial reality. This is called the vajra conduct of space, without any artificiality. The conduct of body, speech, and mind vajra, without deliberate effort, is: the body does not engage in meditating on the deity's form, hand gestures, or performing rituals. Likewise, there is no ordinary bodily conduct. The speech has no recitation of mantras or uttering of spells. For the conduct of speech that is unadorned from the way things are, one does not speak any ordinary words or anything else that clings to self. The mind does not engage in the samadhi of radiating light outwards from wisdom or gathering accomplishments inwards from external objects. By familiarizing oneself with the realm of self-luminous awareness, one abides naturally in it. There is no movement of thoughts or conceptualizations of the mind. Without abandoning the endless elaborations, liberation is in the meaning like space. Without deliberately fabricating anything in the state of wisdom that realizes all phenomena as self-luminous, by placing awareness in its own nature without the effort of body, speech, and mind, one is free from hope and fear, and thus liberated. Without relying on any direction, in the sky of realizing the nature of reality as clear light, impartial, without distraction, remembering in the three times is the experience of realization arising from conditions; hold it with one-pointedness. If, upon that, one dwells with conceptual memory, or if it is moved by conceptual thoughts and the characteristics of objects, then in the state of non-action, because there is no partiality, one does not deviate from the meaning of the essence of space; this is the vajra conduct. With the mind of increasing clear light, awareness does not radiate anywhere. Conceptual thoughts first
Chinese
当外在的忆念使天空金刚摇动时，心性珍贵，显现一切，是神通证悟之心的要义之门。那时，由于忆念的缘故，要毫不散乱地抓住口诀。如果未证悟而将身语的行为作为主要，那也只是白行，而不是大圆满的不造作行为。 舍弃对任何一方的执着，在平等性中，一切法皆是觉性的行为。其他乘通过勤作而产生的果，也会自然成就。本来就无法改造的是心的自性。如果理解为可以改造，而特意改造三门的行为是错误的，颠倒的。例如，与单方面的物体分离的觉性，在无二的自性中，外道所臆测的，执着于补特伽罗的我，也是颠倒的。一切法皆是光明觉性任运成就。其他乘通过勤作的行为无法见到心性的意义。 证悟的智慧不可思议的光明心。 自身具备证悟串习的把握，即使未从不变的法界中动摇，从智慧的自光，一切功德中，自显任运成就的加持力中。对于具备调伏的根器者，如其各自的各种想法一般。 调伏众生的方便行为也于其中显现而利益众生。 自身的自心未被过患沾染，如莲花般，通过证悟串习的把握而清净。 如调伏对象所喜欢的那样利益他们。 对于贪欲强烈的众生，通过行淫来调伏。 调伏对象自身的心与五毒等任何相符的门径相配合而利益众生，也不会转为邪道，如以嗔恨、恼怒、傲慢等毒药来治疗毒病一样，即使行持也不会被束缚，而是解脱之道的秘密，将伟大的颠倒转化为菩提道。 外道和声闻等进入之门有八乘。 通过与任何所好乐的相符的方便来指示。 如果证悟了秘密阿底的意义，那么三门的行为无论行持什么也不会遮止。
English
When external recollection causes the sky vajra to shake, the precious nature of mind, appearing as anything, is the door to the essence of miraculous realization. At that time, due to the cause of recollection, one should grasp the oral instructions without distraction. If, without realization, one makes the actions of body and speech the main thing, that is merely white conduct and not the uncorrected conduct of Dzogchen. Without attachment to any side, in equality, all phenomena are the conduct of awareness itself. Even the fruit arising from the striving conduct of other vehicles is spontaneously accomplished. What cannot be altered by anything is the nature of mind. If one understands it as something that can be altered and deliberately alters the actions of the three doors, it is a mistake and a reversal. For example, awareness separated from a one-sided object, in the nature of non-duality, is like the mistaken clinging to a self of a person conjectured by non-Buddhists. All phenomena are luminous awareness, spontaneously accomplished. The meaning of mind itself is not seen by the striving conduct of other vehicles. The inconceivable luminous mind of realization. Possessing the confidence of realization and habituation, even without moving from the unchanging realm, from the self-light of wisdom, in all qualities, from the blessing of spontaneous accomplishment as self-appearance. For those who possess the fortune to be tamed, just as their various thoughts are. The conduct of methods for taming beings also appears therein and benefits beings. One's own mind is not stained by faults, like a lotus, purified by the confidence of realization and habituation. Just as the object to be tamed desires, so one benefits them. For beings with strong attachment, one tames them by practicing sexual activity itself. One's own mind, the object to be tamed, is coordinated with whatever gate is suitable, such as the five poisons, and even if one benefits beings, it will not turn into a wrong path, just as using poison to cure a poisonous disease, even if one practices, one will not be bound, but the secret of the path of liberation itself, transforming the great reversal into the path of enlightenment, is shown. The doors of entry for non-Buddhists and hearers, etc., are the eight vehicles. It is shown through methods that are in accordance with whatever one desires. If one realizes the meaning of secret Ati, then whatever conduct of the three doors one practices, nothing is blocked.
Chinese
呜呼！对于自生智慧的唯一，无缘者所秘密的行为，显现无数坛城的游舞，是为了与所化众生相应，作为引导众生的方便而宣示的。 ༈ 如果具有与他人的各种意乐相结合的调伏方便，那么任何行为都可以。任何瑜伽士，如果对心中的坛城有所证悟并已熟悉，那么具有这种确信，就比其他乘更为殊胜。 不遮止五妙欲和五毒等，而证悟心性的殊胜之处。 如果有未证悟的障碍所造成的任何不合之法，那是不存在的，因此，任何东西。 不遮止，随心所欲地观看，以证悟而行持吧。 如果具有了知并证悟显明法性的特殊确信，那么，对于无边所化众生所显现的各种意乐，真实无欺地。 各种不同、数量众多的行为，广大而深邃，犹如大海。 轮回的任何事物都不遮止，但行境完全清净，因此，普贤行是果达到究竟的三世诸佛。 不舍弃五毒，而证悟为甘露，这是方便之王的行为。 达到究竟的功德，是远离一切造作，自然成就的。 无论过去、现在、未来的诸佛，都不曾有。 从这种特殊的行为中产生。 如果证悟了本初清净的心性之行，那么，身语的勤作之行，就是与实相不符的颠倒之法。 ༈ 以究竟的证悟，超胜的行为，光明的心意。 是不可思议的，是智慧的心意。 无论善恶之事物，都以证悟心性而超胜行持。 对于超胜的行为，以所化众生的意乐，引导而趣入。 具有大圆满缘分的，即使为了利益众生而执持超胜的行为。 伟大之处在于，所有不执著于法性的行持都是平等的。 是远离执著于上下乘之心。 ༈ 自性不改变，是虚空金刚之行。 随顺调伏众生，依情况而行。 如是说。 从智慧秘密续中，宣说了远离作为的行为之品第七。 ༈ 紧接着，金刚萨埵。
English
Alas! For the sole self-arisen wisdom, the secret conduct for the uninitiated, the play of countless mandalas appears, which is taught as a means to guide beings by harmonizing with those to be tamed. ༈ If one possesses the means of taming combined with various inclinations of others, then any conduct is acceptable. Any yogi who has realized and become familiar with the mandala of the mind, possessing such confidence, is far superior to other vehicles. Without obstructing the five desirable qualities and the five poisons, the distinction lies in realizing the nature of mind. If there is any discordant dharma caused by the obscuration of non-realization, it does not exist, therefore, anything. Without obstructing, look as you please, and act with realization. If one possesses the special confidence of knowing and realizing the luminous state of being, then, for the infinite beings to be tamed, the various inclinations that appear are truly genuine. The diverse and numerous assemblies of conduct are vast and profound, like the ocean. Although no phenomena of samsara are obstructed, the field of activity is completely pure, therefore, the conduct of Samantabhadra is the Buddhas of the three times who have attained the ultimate fruit. Without abandoning the five poisons, but realizing them as nectar, this is the conduct of the king of methods. The ultimate qualities are spontaneously accomplished, free from all seeking and effort. For any Buddha of the three times, there is none. That comes from this special conduct. If one realizes the conduct of the primordially pure nature of mind, then, the conduct of physical and verbal effort is a distorted dharma that is incompatible with reality. ༈ With ultimate realization, the superior conduct is the clear light mind. It is inconceivable, it is the wisdom mind. Whatever is virtuous or sinful, one also engages in superior conduct by realizing the nature of mind. For that superior conduct, one is led and enters by the inclination of those to be tamed. Those who are fortunate to have the Great Perfection, even if they hold the superior conduct for the benefit of beings. The greatness lies in the fact that all conduct that does not fixate on the state of being is equal. It is free from the mind that fixates on higher and lower vehicles. ༈ The nature does not change, it is the conduct of space vajra. Harmonizing to tame beings, act according to circumstances. Thus it is said. From the Wisdom Secret Tantra, the seventh chapter, which teaches conduct free from action. ༈ Immediately after that, Vajrasattva.
Chinese
如来佛尊胜者毗卢遮那前，如是祈请： 顶礼！持有秘密之义，救护一切所化有情，以大悲为王的尊胜者毗卢遮那，您是无有任何止息的。 以嬉戏之法蕴无量无边，转动法轮，是语自在之主。法身的法轮无有方所地广大，如虚空般周遍。通达一切之精华，实义之自性，具有遍知一切所知之意，身语意三者圆满。 祈请咒之自性者救护所化有情。谁祈请呢？由聚集之眷属众祈请。如何祈请呢？以虔诚之心祈请。祈请什么呢？是祈请三昧耶秘密之义。如何祈请呢？祈请您开示秘密三昧耶之义。如是祈请之语作祈请后，以智慧之智和慈悲之悲悯，对聚集之眷属开示道： 顶礼！此为任运成就三者之自性，智慧秘密。 没有为了修本尊和设防守护而造作的三昧耶。通达之觉性明朗，不违越之三昧耶是： 如意宝珠光芒四射，以及从大海中救度的船只。 摧毁之金刚和光明之太阳般意义明了。无勤任运成就之三昧耶，没有偏袒之分。 因此不是成熟之律仪和年幼之戒律的偏袒和设防守护。也不是外密三部和内密二部以及胜义阿底瑜伽的额外行持的计数之三昧耶。 顶礼！不是特别造作的，胜义阿底瑜伽的无勤觉性之三昧耶是： 没有方所和数量的所守护（1），以及脱离了是非真假的执着而放任自流（1），以及轮回涅槃无别唯一（1），以及 无有作为任运成就（111）之三昧耶。 顶礼！一切法于自明觉性中，本初任运成就之自性，周遍显现，因此。 没有成立二元对立，因此没有能取所取名相之法。 以言语无法诠释之心性如何守护呢？安住于无须特意守护之状态中。 仅仅如此也无须守护，因此无有造作而安乐。在能守护和所守护二者皆无有之心性证悟之三昧耶中。 于三时中无有违越，是三摩地之