Chinese
以幼小智慧修持的精华汇集，未作心要之积聚，成为殊胜，此乃无器。以秘密总集之窍诀方法如实证悟，如太阳之光不依赖任何条件，果实自然显现。如是说。之后，加上上文，即“又”也，以觉悟而迷惑，连同对境一同泯灭之方，将过失觉悟为功德，因此必定安住于莲花之上，于名为“重叠”之刹土中，虽将四魔作为果实而拥有，然自性未成立，故薄伽梵莲花之真实光明者，自性中本无迷惑之垢染，以莲花之不变而于座上显现，安住于此。为与自身之意无别之眷属，以心之平静自性而光明，示现密咒之真如而安住。金刚萨埵如是禀白道：心性如莲花不为淤泥所染，本初清净，然于所取之境与能取之识二者之执着垢染如何产生？如是请问。薄伽梵莲花光回答说：莲花虽处于淤泥之中，然不为淤泥之过失所染，菩提心之自性，无论何时亦不为轮回之迷惑所控制，以分别念于虚构之识上，产生轮回之显现。如是说。于领悟之境中，安乐广大，彼即为清净之世间。如是说。之后，于清净一切障碍之方，所行境完全清净为智慧，于名为成就自他利益之世间界中，如来成就自他利益，显现无方，以无作任运，自性中自然显现各种利益众生之事之座上安住，为自身眷属开示密咒之真如而安住。金刚萨埵如是禀白道：于无有勤作分别之心性中，为利益众生，如何如何生起不可思议之事业？如是请问。如来成就显现者回答说：本基自生之智慧如何
English
Having gathered the essence of practice with young wisdom, without accumulating the essential points, it becomes supreme, this is without a vessel. If one realizes it as it is through the method of the secret general instruction, the fruit will effortlessly appear, just like the sunlight not depending on any conditions. Thus it is said. Then, adding to the above, it is "also," by realizing delusion, the side where the object and together disappear, realizing faults as virtues, therefore definitely abiding on the lotus, in the realm called "Stacked," although possessing the four maras as fruits, but the essence is not established, therefore the Bhagavan, the true light of the lotus, whose nature has no stain of delusion from the beginning, manifests on the seat with the unchanging lotus, and abides there. For the retinue inseparable from his own mind, the mind's calm nature is luminous, showing the suchness of the secret mantra and abiding. Vajrasattva then said: Just as the mind is like a lotus unstained by mud, it is pure from the beginning, but how did the stains of attachment to the object and the knowing consciousness arise? Thus he asked. The Bhagavan Lotus Light replied: Just as the lotus flower dwells in the mud, it is not stained by the faults of the mud, the essence of the Bodhi mind is never controlled by the delusion of samsara, with the discriminating mind, the appearance of samsara arises on the fabricated consciousness. Thus it is said. In the realm of understanding, there is great bliss, that is the pure world. Thus it is said. Then, in the direction of purifying all obscurations, the field of action is completely purified into wisdom, in the world called accomplishing the benefit of oneself and others, the Tathagata accomplishes the benefit of oneself and others, appearing without direction, abiding on the seat where various benefits for beings naturally appear in nature without effort, teaching the suchness of the secret mantra to his own retinue and abiding. Vajrasattva then said: In the nature of mind without the thought of effort, how do inconceivable actions arise for the benefit of beings? Thus he asked. The Tathagata, appearing as accomplished, replied: How is the self-born wisdom of the base
Chinese
如果像那样证悟，那么利益众生的事业，一切都从自生智慧中自然成就的加持力中，没有任何阻碍地显现为所化众生的各种景象。如是说。四断疑惑之后，如来一切遍知法身圆满报身。种姓之主至尊上师，从离勤的状态中被劝请而起。如是说。意即法身，事业显现为报身之相，由其亲自开示道：聚集于此的眷属们，你们要知道，也是三世诸佛的自性和本体，因此，心之精髓汇聚的精华是智慧秘密，因此要证悟它。说了这样的劝请之语。之后，于所化众生的显现中，金刚萨埵从座位上起身，以恭敬之心向如来遍照，一切种姓之主，一切佛的至尊上师请教道：导师您的言语威慑而无畏，是言语之狮子。智慧秘密是任运成就的三身，如果不能证悟其义，就像宾巴拉的果实，树是红色的，成熟了也没有果实一样。八乘各自果位成熟，也不会产生最终的果位，有这样的过失。因此，要证悟智慧秘密。一切诸佛的慈悲无余地拥有，因此自在的遍照您所开示的意义。那些我们聚集的眷属没有领悟。请为我们开示智慧秘密的意义。如是请教。之后，如来遍照开示道：金刚萨埵，你现在一心谛听。菩提心智慧秘密的自性实相是：佛与有情二者，在自性无生的状态中不可分离，因此是无二的。譬如虚空遍布一切有身者一样，遍布轮涅一切，是其体性。无明与智慧二者，没有成立为他体。不证悟的错乱，也是证悟的佛陀道中自性唯一。智慧秘密的特征是自明。
English
If one realizes it in that way, then all the activities of benefiting beings, from the blessing of spontaneously accomplished wisdom, without any obstruction, appear as various appearances to be tamed. Thus it was said. After cutting off the four doubts, the Tathagata, all-knowing Dharmakaya, perfect Sambhogakaya. The lord of the lineage, the supreme venerable one, was urged to rise from the state of effortless ease. Thus it was said. The intention is Dharmakaya, the activity appears as the form of Sambhogakaya, and he himself taught: You, the assembly of attendants gathered here, should know that it is also the nature and essence of all the Buddhas of the three times, therefore, the essence of the heart is the secret of wisdom, therefore, realize it. Having said such words of exhortation. Then, in the appearance of the beings to be tamed, Vajrasattva rose from his seat, and with a respectful mind, asked the Tathagata Vairochana, the lord of all lineages, the supreme venerable teacher of all Buddhas: Teacher, your words are awe-inspiring and fearless, you are the lion of speech. The secret of wisdom is the three spontaneously accomplished kayas, if one does not realize its meaning, it is like the fruit of Bimba, the tree is red, and even when it ripens, there is no fruit. Even if the fruits of the eight vehicles ripen in their own places, the ultimate fruit will not arise, there is such a fault. Therefore, realize the secret of wisdom. You, the master Vairochana, who possess the compassion of all the Buddhas without exception, the meaning you have taught. Those of us who have gathered here have not understood. Please explain to us the meaning of the secret of wisdom. Thus he asked. Then, the Tathagata Vairochana taught: Vajrasattva, now listen with one-pointed mind. The nature of the Bodhicitta, the secret of wisdom, is: Buddhas and sentient beings, in the state of unborn nature, are inseparable, therefore they are non-dual. Just as the sky pervades all embodied beings, it pervades all of samsara and nirvana, it is its nature. Ignorance and wisdom are not established as separate entities. The delusion of non-realization is also the only nature on the path of the Buddhas of realization. The characteristic of the secret of wisdom is self-luminous.
Chinese
从解脱于续部的自性觉性如日之精髓般光明，从根本上完全清净了能取所取的垢染。对境的分别识，完全不依赖于因缘而存在。从本以来就存在，安住于根本，不加改造，以自性满足所需所愿，如意成就，是珍宝之藏。因为是自生，未经由因缘和作者的造作，从初始就未曾安住。因为智慧秘密的显现没有任何阻碍，在各种各样不同的显现中，没有成立对它的真实执着。因为在任何方面都不执着于真实，所以无需寻找幻象，本初安住的任运成就。如果能去除对恒常的执着，那就是证悟的见地。如是说。智慧秘密续部中所述，续部生起的根本之第一品。༈ 然后，如来向谁请问呢？向毗卢遮那佛请问。谁以金刚萨埵的身份，如何这样提问呢？哪些是秘密第二品？如何秘密难以理解的第三品？哪些是六种贪着、三种颠倒、八乘、三身等与秘密第四品相结合的内容？方法之体性，五种意义道，六种词句道，三种支分。第七种行为，第八种誓言，第九地。第十品阐述了如何将方法之果视为三种，以及第十一种如何产生。应该区分以何种方式证悟的方法之续部意义。如是请问。然后，示以回答的如来毗卢遮那佛开示道：清净、自性、离戏、觉悟、形象、幻化、心性、自性觉性三者的自性，以任运成就的方式，遍及一切显现、存在、器世界、情世界，未加任何造作。轮回与涅槃的一切法之本体显现，佛之身、语、智慧、意三者，以及有情之身、语、意三者，全部无别地清净为菩提心。如果理解和证悟如此清净安住的意义，那么轮回的一切法都将成为佛之身、语、意所享用的清净境。自生之智慧，从功德的角度显现为五种智慧。不在境上成立，也没有证悟的因缘。
English
Being luminous like the essence of the sun, the self-awareness that is liberated from the tantras is utterly pure from the defilement of grasping and being grasped. The consciousness that discriminates objects exists entirely without depending on conditions. Existing from the beginning, resting in the ground, without alteration, it fulfills desires and wishes according to its own system, like a wish-fulfilling jewel mine. Because it is self-arisen, it is not contrived by causes, conditions, or agents; it has not existed from the beginning. Because the appearance of secret wisdom is unimpeded in any way, there is no establishment of true grasping in the various and manifold self-appearances. Because truth is not perceived in any partiality, there is no need to seek illusion; the spontaneously accomplished, which has existed from the beginning. If one eliminates constant grasping, that is the view of realization. Thus it is said. From the Tantra of Secret Wisdom, the first chapter, which speaks of the basis of the arising of the tantra. ༈ Then, to whom did the Tathagata inquire? To Vairochana. How did the bodhisattva Vajrasattva ask, saying, "How is this?" What are the secret second chapter? How is the secret, difficult-to-understand third chapter? What are the six attachments, three inversions, eight vehicles, three kayas, etc., combined with the secret fourth chapter? The nature of the method, the five meanings of the path, the six words of the path, the three branches. The seventh conduct, the eighth samaya, the ninth bhumi. The tenth chapter explains how the fruit of the method is considered to be three, and how the eleventh arises. One should distinguish the meaning of the tantra of the method, which is realized by what means. Thus he asked. Then, the Tathagata Vairochana, showing the answer, spoke: The nature of purification, self-nature, freedom from elaboration, enlightenment, form, illusion, mind, and self-awareness, spontaneously accomplished by the nature of the three, pervades all appearances, existence, containers, and contents without being spoiled. Because the essence of all phenomena of samsara and nirvana arises, the three kayas of the Buddha—body, speech, wisdom, and mind—and the three of sentient beings—body, speech, and mind—are all indivisibly purified into the mind of enlightenment. If one understands and realizes the meaning of abiding in such purity, then all phenomena of samsara will be completely purified into the realm of enjoyment of the Buddha's body, speech, and mind. Self-arisen wisdom itself appears as five wisdoms from the perspective of the aspect of qualities. It is not established as an object, and there is no condition for realization.
Chinese
因此，在自生状态中，由于无明而执著于自我，并且从显现为他者的部分，因缘执著导致颠倒的五种烦恼，产生了欲界、色界、无色界三界的众生。譬如虚空，无边无中，本来清净（ཀ），无需因缘（ཁ）造作，本来（ག）成就。毁灭性的因缘无法摧毁，于一切时处皆不变异。（ཅ）内外皆无，本来清明，遍布一切有情。果相由此显现或持续显现，显现广大，所依甚大，依赖甚多，处所广大，因此广大（ཆ），地水火风四大皆如虚空般汇聚。如此，一切显现之法皆无真实自性，本来清净。业力所致，轮回中，于此处，此烦恼，贪嗔等，无需刻意造作，自然显现为自生之王。（ག）菩提心超越一切符号、名相、譬喻等所能表达的范围，不受迷惑的影响，本来任运自成，无有勤作的痛苦，乃大乐身。无有任何舍弃，广大遍布一切，故为大，乃大乐身。从本初以来，从未显现过错乱，故清净，乃法身。对此，无法以分别念思量，远离禅修的对境。于任何不思之自性中，不作希求与恐惧，安住于放松。不向内收摄，不向外散逸，安住于过失自生自灭的自然状态。一切佛法之证悟精要皆汇聚于此，此乃不生之自性，远离因缘，故无有变异。痛苦、集、灭、道四谛，以十六种行相，与证悟之因——知忍智无别，故为声闻。本来任运自成，故无需积累福德与智慧二资粮。从未经历过错乱，故清净，无需净除烦恼与所知二障，故从菩萨之禅定中解脱。错乱自性清净之三族姓，于此皆得圆满。五种现证，四种戏论，乃九之思