English
Requesting the all-knowing teacher to speak, then, the Tathagata Vairochana Buddha spoke: Do not let the mind be distracted by the sound of the play of the self-light of wisdom, but focus single-mindedly. The ground of mind that realizes self-born wisdom, not born from causes and conditions. Because the essence is without object, it cannot be described as "what is this," and all terms and words are cut off. In order for inferior wisdom to understand, the meaning of wisdom must be explained through language. Without any fabrication, the self-manifestation of awareness is vast, and its virtues are unparalleled, so the ground of the Guru is gradual. It is not accomplished through practice, but is originally accomplished without being produced by causes and conditions. All dharmas are self-born awareness, free from bias and attachment, so there is nothing to accept or reject, and Samantabhadra is the ground of support. In equality, there is no distinction, and it is the Dharmakaya, supreme with the five great elements. The six tantras of inner and outer mantras and the unsurpassed Mahayana sutras are the ground of fruition. Samantaprabha and Vajradhara. Unstained Lotus Dense Array. The Great Assembly of the Wheel of Letters and. The realm without any distinction. Although mind itself is enumerated as six grounds in this way. But in reality, it is the ground of the uncreated Great Perfection. From the perspective of the qualities of realization, it is shown as six aspects. On the uncreated ground, there is no gradual training of the mind. In the spontaneously perfect, impartial great realm of the fruit of the luminosity of mind itself. There is no higher or lower order of grounds. If self-born awareness is realized. Just as with a wish-fulfilling jewel, all desires are naturally fulfilled. All the qualities of the Buddhas arise completely from the mind. All appearances are the ground of self-born Bodhicitta. The essence of the mind that is unchanging in the three times is. Liberated from bias, therefore it is not conceptual thought, and play is unimpeded, therefore it is also not non-conceptual thought. It does not abide in any bias. It does not abide in anything, and no matter how it appears, it is free from clinging and is the abode of awareness. Without abandoning any faults, everything is cut off, and the self-light of awareness is unobscured and has been clear from the beginning. It does not abide in one direction, but
Chinese
由于在本然的实相中，安住于法性平等性的地上，没有差别成立。 从具缘者最初进入道开始，到果位究竟的地上，没有高低的差别。 由于清净了执着自他的分别，所以周遍一切的慈悲自性是平等的。 如何观察的分别念，其自性与心无别而一。 虽然以执着名相的分别念而显现种种， 但以自生光明普照的法性，在任何时间和方式上都不会改变。 因此，在如此证悟不变的境界中，不作矫饰地安住于自性。 而且，以不经由分别思择的心，以舍置的方式安住。 六根的对境上所显现的一切， 以自生智慧的自光，在六聚中全部显现，所以处处光明。 形状和颜色种种鲜明地显现，是色之坛城，依靠它， 象征光明自生的意义，非常奇妙。 远离一切言说，即是言说，声音的坛城，无论是否把握，在一切显现上， 耳识的自性，都显现为大乐的体性。 无自性即是香，从香气和臭气以及其他种种气味中显现， 那即是显现为智慧的自生心。 不作矫饰即是口，也就是舌头，在体验显现为六味的坛城时， 从舌头不作矫饰的智慧生起，非常奇妙。 在身识中显现的触觉，柔软、粗糙、沉重、轻盈、寒冷、饥饿、干渴等等的自性中显现， 以证悟的大智慧，安住于身体的自生智慧中。 明与不明、分别与不分别、执着与不执着，体验为智慧的种种忆念，一切都从那里产生，并且汇集于那里，在法的坛城轮中， 智慧之心的觉性将显现。 这些自性就是大乐，也是坛城，数量是六个。 一切的自性，在无二的金刚中，对于三时不变的意义， 以证悟的智慧，在三时中不分离地执持，所以是执金刚的地位。 以执持一切为大自在的智慧
English
Since, in the very basis, on the ground of the equality of dharmata, no difference is established. From the moment a fortunate one first enters the path, up to the ground of perfect fruition, there is no difference of high or low. Since the grasping of self and other is purified, the nature of compassion that pervades all is equal. However the thoughts that are examined, their nature is one, inseparable from the mind. Although the mind that grasps at names and signs stirs in various ways, the dharmata that is clear in all ways by its self-arisen light does not change at any time or in any way. Therefore, in the state of realizing such immutability, remain naturally, without artifice, in your own way. Moreover, remain relaxed in equanimity with a mind that has not examined through discriminating thought. Whatever appears in the field of perception of the six faculties, shines everywhere as the self-arisen wisdom shines as its own light in all six aggregates. The clear manifestation of various shapes and colors is the mandala of form; relying on it, it symbolizes the meaning of self-arisen luminosity, which is most wonderful. That which is beyond all expression is itself expression; the mandala of sound, whether grasped or not, in all appearances, the nature of ear-consciousness is clear as the essence of great bliss. That which is without nature is itself fragrance; from sweet and foul odors and various other scents that arise, that very thing is the self-arisen mind that is clear as wisdom. That which is without artifice is the mouth, that is, the tongue; from experiencing the mandala that appears as the six tastes, the wisdom of the unartificial tongue arises, which is most wonderful. Whatever tangible objects appear clearly to body-consciousness—smoothness, roughness, heaviness, lightness, cold, hunger, thirst, and so on— through great wisdom of realization, the self-arisen wisdom of the body abides. All the various kinds of memory and awareness—knowing and unknowing, thinking and unthinking, attachment and non-attachment—that are experienced as wisdom arise from that and gather into it; in the wheel of the mandala of dharma, the awareness of wisdom-mind will become clear. These are naturally great bliss and also mandalas; their number is six. The nature of all things is non-dual vajra; in the meaning that is immutable in the three times, through the wisdom of realization, holding without separation in the three times, is the ground of the vajra-holder. The wisdom of holding all things as the great self
Chinese
不执著于所取的对境，全知者也远离执著的垢染，因此对于未造作的，也称为不著莲花眼之境。自身显现为伟大而不收摄，因为是普皆汇集，乃是大集轮坛城之境。是与一切佛无别的自性心之分，致密严饰。菩提心之自性地，因位显现法界与果位忆念分别之智慧无别，无取舍，也称为普贤无别之境。于任何皆未勤修之心性地，八乘勤作之境全部皆从此生且汇集。所有以勤作而特意修习的八乘之境，就体性和证悟而言，在无修习成就之境上，因勤作修习，乃是自所欲求的，以分别念安立，自性上与此相违，不是究竟之境，而是自所希求之境。因此，未造作圆满之境，自生任运圆满之差别显现，无论显示何种境之差别，皆汇集于未造作圆满之境。解释这四句即可明白。根本颂中说：中断部分。这是《智慧秘密续》中显示境地的第九品。之后，金刚萨埵向善逝请问说：以无偏颇的慈悲，拥有所有一切的主宰，救护所有众生者，基道果之义，以心无法思议的伟大之境，您所说的这不共于一切的秘密稀有之乘，未来将如何出现，请您解说。这是以言词祈请。其回答是，如来所说：脱离勤作之河流，此秘密究竟乘之续部，由具证悟者们通过决定传承，从天界须弥山顶，他化自在天，或者三根本兜率天，成为三处著名之处，从化身再化身的补特伽罗，极喜金刚，秘密主的心子，传给七位心子，须弥山南赡部
English
Not clinging to the object of grasping, and the all-knowing one is also free from the stain of clinging, therefore, for the uncreated, it is also called the place of the unattached lotus eye. Oneself appears as great and not contracted, because it is universally gathered, it is the place of the great assembly mandala letter. It is the part of the mind-essence that is inseparable from all the Buddhas, densely arranged. In that place of the nature of the Bodhi mind, the cause, the appearance of the sphere, and the result, the wisdom of memory and discrimination, are inseparable, without acceptance or rejection, and it is also called the place of Samantabhadra without distinction. In the place of the mind-essence that has not been cultivated in anything, all the places of the eight vehicles of effort arise and gather from this. All the places of the eight vehicles that are specially cultivated by effort are, in terms of essence and realization, on the place of no cultivation and accomplishment, because of cultivation by effort, it is what one desires, established by discrimination, and is contrary to it in nature. It is not the ultimate place, but the place of one's own desire. Therefore, the uncreated perfect place, the self-born spontaneous perfection, the difference appears. No matter what kind of difference of place is shown, it is gathered in the uncreated perfect place. These four sentences will be clear when explained. In the root verse, it is said: Interrupted part. This is the ninth chapter of the Wisdom Secret Tantra, which shows the place. Then, Vajrasattva asked the Sugata, saying: With impartial compassion, the master who possesses all, the savior of all beings, the meaning of the base, path, and fruit, the great place that cannot be conceived by the mind, this secret and rare vehicle that you have spoken, which is not common to all, how will it appear in the future? Please explain. This is a request with words. The answer is, as the Tathagata said: Separated from the rivers of effort, this tantra of the secret ultimate vehicle, through the definite transmission by those with realization, from the top of Mount Sumeru in the heavenly realm, the Paranirmitavasavartin, or the three roots Tushita, becoming three famous places, from the emanation body to the emanation person, Garab Dorje, the son of the mind of the secret lord, gave it to the seven sons of the mind, the southern Jambudvipa of Mount Sumeru.
Chinese
在存在洲的印度中部，教法得以弘扬。由于胜者的后裔和血脉继承者，儿子具备秘密的终极法器。从意念智慧传入耳中，实义智慧的秘密真言阿底的意义。无而显现，无论如何，一句咒语，以一门通达无限智慧的方式来阐释。具备功德秘密执持智慧法器的丈量吉祥善知识：达那达罗、觉波、古古日札、那嘎ार्जुन、师利星哈等。领悟未造作的法性秘密大圆满的意义后，从基础和道路的两种过失中解脱，获得终极的果位。 之后，在中心兴盛，从广弘圣教中，在这个名为现喜劫中，一千零一位佛陀出现，我的教法住世五百乘以十万再加三百。三百以上是关于因果之法的总结。之后，超越因果的这个出现，在两千八百七十八年时在印度兴盛，在རྒྱ་ཕུག་དྷ་ན་ཀོ་ཤའི་洲中轮回三次。之后，以两种过失相似的业和慈悲的注释，这个秘密殊胜的法，无论在哪里，都将在边地雪山之国兴盛。在《证悟方便之续》第二十章中说：有缘者次第相传，如果秘密智慧得以弘扬，就不会衰落。之后，由于泄露秘密，向有缘和无缘的聚集讲述，将在边地兴盛。如是说。在那里，也以未造作的秘密殊胜的法，在有缘的所化众生，如毗卢遮那等面前，将使智慧如法身般显明的明灯。 之后，由于没有生起慈悲之缘分者，这个秘密殊胜的法将衰落，那也是。这个秘密殊胜的法，不会因其他衰落之因而衰落。如同狮子的身体自己腐烂一样。由于自认为是我的儿子，将使这个秘密的教证衰落。那又将如何发生呢？无垢甘露是胜者的行境，即使是蛇也难以证悟。通过三次传承传入耳中
English
In the center of India in the continent of existence, the doctrine will flourish. Because the sons, the lineage holders of the Victorious Ones, possess the ultimate vessel of secrecy. The meaning of the secret mantra Ati of experiential wisdom, transmitted through the ears from conceptual wisdom. Appearing from nothingness, in any case, a single mantra, explaining through the gate of limitless wisdom. The measuring glorious spiritual friends who possess the vessel of wisdom, holders of secret qualities: Dhanatalo, Jokpo, Kukkuraja, Nagarjuna, Shri Singha, etc. Having understood the meaning of the uncreated nature of reality, the secret Great Perfection. Having been liberated from the two faults of the ground and the path, one will attain the ultimate fruit. Then, flourishing in the center, from the extensive teachings, in this aeon called Manifest Joy, one thousand and one Buddhas will appear, and my doctrine will remain for five hundred times ten thousand plus three hundred. Above three hundred is a summary of the teachings of cause and effect. Then, this which transcends cause and effect will arise, and in two thousand eight hundred and seventy-eight years it will flourish in India, and will revolve three times in the continent of རྒྱ་ཕུག་དྷ་ན་ཀོ་ཤའི་. Then, with the commentary of karma and compassion, similar to the two faults, this secret and sacred Dharma, wherever it may be, will flourish in the land of the snowy mountains in the border regions. In the twentieth chapter of the Tantra of the Means of Realization, it says: "Having transmitted it in succession to the fortunate ones, if the secret wisdom is expanded, it will not decline." Then, by divulging the secret, by explaining to the assembly of those who are and are not fortunate, it will flourish in the border regions. Thus it is said. There also, with this uncreated, secret, sacred, and extraordinary Dharma, to the fortunate disciples such as Vairochana, it will make the lamp of wisdom shine like the Dharmakaya. Then, because there are no fortunate ones who have the opportunity to generate compassion, this secret and sacred vehicle will decline. This secret and sacred vehicle will not decline due to other causes of decline. Just as the lion's body decays on its own. Because they claim to be my sons, they will cause this secret transmission to decline. How will that happen? The stainless nectar is the realm of the Victorious Ones, and even snakes find it difficult to realize. Transmitted through the ears by three lineages