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Thus, to the Tathagata Vairochana, this was prayed: Obeisance! Holding the meaning of secrecy, protecting all those to be tamed, with great compassion as the king, the victorious Vairochana, you are without any cessation. With the immeasurable and boundless play of the Dharma, turning the wheel, you are the master of speech. The wheel of the Dharmakaya is vast without direction, pervading like the sky. Understanding the essence of all, the nature of reality, possessing the wisdom that knows all knowable things, complete with body, speech, and mind. Praying to the nature of mantra to protect those to be tamed. Who prays? The assembled retinue prays. How do they pray? With devotion. What do they pray for? They pray for the meaning of the secret Samaya. How do they pray? They pray that you explain the meaning of the secret Samaya. After making such a prayer, with the wisdom of knowledge and the compassion of love, he spoke to the assembled retinue: Obeisance! This is the nature of the three spontaneously accomplished, the secret of wisdom. There is no Samaya that is fabricated for the purpose of practicing deities and setting up protection. The Samaya that does not transgress the clarity of realized awareness is: Like a wish-fulfilling jewel radiating light, and a boat that saves from the ocean. The meaning is clear like a vajra that destroys and a sun that illuminates. The Samaya of effortless spontaneous accomplishment has no partiality. Therefore, it is not the partiality and protection of mature vows and youthful precepts. It is also not the counting of the Samayas of the three outer tantras, the two inner tantras, and the extra practices of the secret Atiyoga. Obeisance! The Samaya of the effortless awareness of the secret Atiyoga, which is not specially fabricated, is: There is no object to be protected with direction and number (1), and it is free from the attachment of right and wrong, true and false, so it is free (1), and samsara and nirvana are inseparable, one (1), and The Samaya of spontaneous accomplishment (111) without effort. Obeisance! Since all phenomena are inherently spontaneously accomplished in self-aware awareness, and that itself is universally manifest, therefore. Since duality is not established, there are no phenomena of object and subject, name and form. How can the nature of mind, which cannot be expressed in words, be protected? Abiding in a state where there is no need to protect it intentionally. Even that much is not necessary to protect, so it is blissful without effort. In the Samaya of the realization of the nature of mind, where there is no protector and nothing to be protected. There is no transgression in the three times, it is the samadhi of
Chinese
如果以生命来转变处境，那便是从本然状态不加修饰的清净传承，是胜者的誓言。 没有偏袒的执着，如虚空般澄澈且遍及一切，觉性无边无际，安住于证悟实相而不加修饰。 于体验而言，远离了“是”与“非”的边际。大平等之自性，是远离一切偏颇的觉者，与胜者无别，既不舍弃一方，也不成就一方。 对于无所偏袒、远离执着的广阔状态，由于它不是被局限于偏颇和界限的法，所以是坦然的。 对于所有被归纳为逝者（即涅槃）和有情轮回的一切，不被因缘和作者所造作，在心的觉性中，轮回与涅槃的一切都是一味的心性。 不由原因所生，远离刹那，本自存在，不被毁灭之因所染污，如水中的水泡般，原本清净。 在不谬误地证悟的境界中，安住于自性的光明，是瑜伽士的觉性。 所有佛陀的意趣都无差别地汇集于此。为什么呢？因为过去、现在、未来一切佛陀的意趣，唯有一个不加造作的自性安住的意趣。 心性在一切处皆自显现，但证悟到那不离其本身而转变的法性实相之境。 如果以三种安住方式安住于自性的不加修饰的觉性，就不会超越它。 由于未见一切法异于心性，所以是唯一的誓言。过去、现在、未来的一切佛陀，都没有其他的誓言，安住于此吧！ 一切偏颇皆清净的自生智慧，因无边际遮蔽而光明。 身语的自性和刻意的行为技巧等都不存在，因为没有必要。以禅定之心，远离在道次第上的勤作之方式。 这远离了一切努力的集合。无论如何安住，都不会超越任运自成的意趣，这是誓言。 一切法的自性不离任运自成三身，所以是誓言，无论何者的所有勤作都
English
If life transforms its state, then that itself, unadulterated from its inherent nature, is the pure lineage, the oath of the victorious ones. Without the attachment of bias, clear like the sky and pervading all, awareness is without end or center, abiding unadulterated in the realization of meaning. In experience, it is free from the extremes of 'this' and 'not this.' The essence of great equanimity, the being free from all partiality, is inseparable from the victorious ones, neither abandoning one side nor accomplishing the other. For that vast expanse which is without direction and free from clinging, since it is not a dharma confined to partiality and boundaries, it is openness. For all that is encompassed by the Sugatas who have passed beyond and sentient beings in samsara, unadulterated by causes, conditions, or other agents, in the awareness of mind, all of samsara and nirvana is the single nature of mind. Not generated by causes, free from moments, it arises primordially. Unstained by the causes of destruction, like a bubble in water, it is pure from the beginning. In the state of unerring realization, the clear light of resting in its own nature is the awareness of the yogi. The intention of all Buddhas without exception gathers indistinguishably. Why? Because in the intention of all Buddhas of the three times, there is nothing other than the single intention of self-abiding unadulteratedness. Mind itself is self-appearing in all things, yet in the state of realizing that dharmata, the way things are, which does not change from itself, if one does not stray from the unadulterated awareness of resting in its own nature through the three ways of resting, since one does not see all dharmas as other than mind itself, it is the single samaya. For all the Buddhas of the three times, there is no other samaya than this; abide in this! The self-originated wisdom in which all partialities are completely pure, the clear light unobscured by limits. There is no nature of body and speech, nor any deliberate skillful activities; there is no need. The way of being free from effort in the stages of ground and path through meditative concentration: this is freedom from all collections of effort. However one abides, it is the samaya of not straying from the spontaneously accomplished intention. The nature of all dharmas does not stray from the three aspects of spontaneous accomplishment; therefore, it is the samaya, whatever efforts of
Chinese
脱离。不领悟而特意勤奋的别解脱戒、律仪、三昧耶三种的守护之努力，原本在事物上不成立，并且也脱离领悟。从那之外没有其他的解脱，如同珍宝洲。执着完全清净的自生智慧，自然去除应断除的、不相符的过患之自性。从根本母体开始，在根本自性中没有执着的自性心，以错乱测度的执着完全清净，因此对任何事物都没有解脱。如果任运成就、光明清净的法性中，以分别念测度的错乱之心真实成立，那么以颠倒的真实，外道为何要与佛陀争论？为何要区分佛陀和众生？错乱的分别念必定是事物实相的成立之基础。以开启领悟珍宝诀窍的方便之钥匙，如何能够阻止凡夫的错乱执着之真实？因此在事物上是不成立的。在任运成就平等的誓言中，脱离一切作为和勤奋。不勤奋而任运成就，所有伟大的功德一致显现，如同珍宝的精华。何者圆满则一切圆满，在何处圆满则在自明清净中圆满。何者圆满则所有法全部圆满，在何处圆满则在自生心中圆满。因此，一和一切都从任运成就三者中显现，因此在那本身的状态中圆满。因此，自生智慧是任运成就的伟大圆满。导师这样说。从智慧秘密续中，第八品，宣说大圆满的誓言。之后，金刚萨埵对导师说了以下这些话。我们聚集的眷属，行者和轮回者们，从无始以来，就远离了领悟心性珍宝的意义。虽然三身任运成就而住，但因为没有决定的明晰，所以在三界轮回中漂泊。在这导师眷属聚集之时，以一切胜者的自性，遍照佛的慈悲加持，我们所有人都聚集在全知导师您的周围。了知一切分别念都是自显现为心的地之差别，如何
English
Having departed. The effort of guarding the three vows of Pratimoksha, Samaya, and Discipline, which are deliberately exerted without realization, is originally not established in things, and is also separated from realization. Other than that, there is no other liberation, like a precious continent. In that self-born wisdom of completely pure attachment, the nature of the faults that should be abandoned and are incompatible is naturally removed. From the very beginning, in the mind itself, which is the root and has no object of its own nature, there is no liberation from anything because the grasping that is examined by delusion is completely pure. If, in the spontaneously accomplished, luminous, and pure Dharma nature, the deluded mind examined by conceptualization is truly established, then with the truth of reversal, why do the heretics argue with the Buddha? Why distinguish between Buddha and sentient beings? Deluded conceptualization is definitely the basis for the establishment of the reality of things. With the key of the trick to unlock the secret of realizing the precious instruction, how can one prevent the truth of the deluded attachment of ordinary people? Therefore, it is not established in things. In the spontaneously accomplished and equal Samaya, all actions and efforts are absent. Without effort, spontaneously accomplished, all great qualities arise harmoniously, like the essence of a jewel. When one is complete, all are complete; when it is complete, it is complete in self-luminous purity. When one is complete, all Dharmas are completely complete; when it is complete, it is complete in the self-born mind. Therefore, one and all arise from the three spontaneously accomplished ones, and therefore it is complete in that very state. Therefore, self-born wisdom is the great perfection of spontaneous accomplishment. Thus spoke the teacher. From the Wisdom Secret Tantra, the eighth chapter, which teaches the Samaya of the Great Perfection. Then, Vajrasattva spoke the following words to the teacher. We, the assembled retinue, the travelers and those in Samsara, from beginningless time, have been separated from the meaning of realizing the precious nature of mind. Although the three bodies are spontaneously accomplished and abide, because there is no definite clarity, we wander in the three realms of Samsara. At this time when the teacher and retinue are gathered, by the blessing of the compassion of Vairochana, the nature of all the victorious ones, all of us have gathered around you, the omniscient teacher. Knowing that all conceptualizations are self-appearing as mind, the difference of the ground, how
Chinese
祈请全知导师您开示，之后，如来佛毗卢遮那佛开示说：不要让心散乱于智慧自光的游戏之声，要一心专注。不从因缘而生，而是证悟自生智慧的心之地。因为本体无所缘，所以无法用“这是什么”来描述，一切名言词句皆已断绝。为了让低劣的智慧能够理解，所以要通过语言来阐述智慧的意义。不经任何造作，觉性自显广大，功德无与伦比，上师的境界是次第的。不是通过修习而成就，而是本来就不是因缘所生而成就。一切法都是觉性自生，远离偏颇执着，因此无所取舍，普贤王如来是其所依之境。在平等性中无有分别，以五大之殊胜而成为法身。内外密咒的六部续和无上大乘的经部都是果位。普贤光和金刚持。不染莲花密严刹土。大集文字法轮和。无有任何分别的境界。虽然如此将心性分为六地。但实际上是不造作的大圆满之地。从证悟功德的角度来看，分为了六个方面。在不造作的地上，没有次第修习。心性光明之果，在任运自成的无偏大境中。没有地的次第之分。如果证悟了自生觉性。譬如如意宝珠，一切愿望皆能自然成就一般。一切佛的功德都从心中圆满生起。一切显现都是自生菩提心的境界。三世不变之心的本体是。从偏执中解脱，因此不是分别念，游戏无碍，因此也不是非分别念。不住于任何偏颇。不住于任何事物，无论如何显现，都远离执着，是觉性的居所。不舍弃任何过患，一切皆已断绝，觉性的自光无有遮蔽，本来就光明。不住于一方，却