English
The wisdom that knows everything clearly at all times is the mind of all Buddhas, just like that. Abiding in the realm where no entity exists, possessing all the qualities that have not been abandoned, hence the great emptiness. The awareness that does not grasp onto anything, unborn and luminous, is therefore called the wisdom of emptiness. What appears? All phenomena of appearance, whether pure or impure, of inner and outer entities. Where does it appear? In the awareness that is without the duality of subject and object, in the awareness that is pure from the very beginning. The play of self-arisen wisdom, appearing unmixed in all dharmas, is also the root of all dharmas. How does it appear? Because it has not moved from the dharmata of Samantabhadra, it is without elaboration, that is, in that. The wheel of the play of dharmata appears infinitely, inconceivable, and also in that. Gathering and emanating from that, just as the ocean produces salt, bubbles dissolve, and waves emanate and gather. The self-arisen wisdom whose essence does not appear but whose play blazes in various manifestations is the great lord of extraordinary wonder. The all-knowing mind of awareness, without object, self-luminous, unconditioned, all dharmas. Playing in equality, the play appears unmixed, without acceptance or rejection, hence Samantabhadra. Therefore, because it is unmixed and clear, it is the wisdom of individual discernment. All dharmas do not go beyond that very nature, without moving from the essence of the great seal. Self-arisen activity arises, that is, changing into various manifestations according to the wishes of the beings to be tamed. The spontaneously accomplished activity of the Buddhas is impartial, therefore appearing in accordance with the disposition. The essence of all dharmas, the heart essence, the fundamental self-arisen wisdom. Unelaborated, all-pervasive compassion, effortlessly and unceasingly, spontaneously arising, and then what does it do? Boundless, inconceivable beings to be tamed, all the immeasurable activities clearly appear. Therefore, it is the wisdom of diligent activity. ༈ The very nature of objectless, self-luminous, existing unconditioned from the beginning. Knowing that meaning, therefore it is wisdom. Without abandoning the unconditioned dharmata, the luminous mind of primordial purity. Knowing the way its meaning exists as it is, therefore it is also wisdom. The self-awareness that never ceases in any play, appearing without cause or condition.
Chinese
了知无论如何也不会改变的心之自性，光明方面以分别念无法思议之本体。普贤的游舞无有止息地显现，无有边和中。虽然如此显现，如太阳和光一样不勤作，远离边，远离执着于中观的心。超越了思维言说譬喻所能表达的自明觉，于任何处皆无执着和分别，那是境识。无二的自明觉于智慧中一切显现，故而远离境。所有法都汇集于觉性之智慧中，而其自身显现为六个明点，是法性与法界以及法界极净。见解是普贤行，是智慧之意，自性任运成就，是为法性之体性而宣说。任何处皆未散布，譬如十六之月轮未散布一般。自性中不移动，本体不向心性之外散布之故。明点啊，其本体是平等性，于远离偏袒戏论之状态中，本自成佛之五大功德所成的明点。菩提心性超越了勤作之乘。自宗八识聚及境之自性，于现量中成佛之智慧无有偏颇，胜过三自性宗。自明光明之大智慧，无有断除遮止修习之戏论，故而明点无有偏颇，于一切处皆明了知晓。法性界之法界极清净，三种相是戏论之断除，故而明点于体性上无有取舍，故而是普贤，是因缘果。于法性界中一味一体，故而认为生灭是佛，胜过名相压伏之智慧广大之阿努等。远离了偏袒、破立、取舍，断除了认为普贤存在与不存在、是与不是之戏论，故而明点本自是菩提心大乐。一切法皆是，故而是与不是之偏袒，平等性自明广大，故而胜过瑜伽等具有取舍者。远离八乘之勤作的大乐中任运成就，无有勤作修习戏论，故而明点是自性。
English
The very nature of mind that never changes in any way, the very essence that is inconceivable by directional thoughts of luminosity. The play of Samantabhadra appears unceasingly, without beginning or middle. Although it appears in this way, it does not exert effort like the sun and its rays; it is free from extremes and free from the mind that clings to the middle way. The self-awareness that transcends thought, speech, and example has no attachment or conceptualization anywhere; that is object-consciousness. The non-dual self-awareness is clear in all things as wisdom, and is therefore free from objects. All phenomena are gathered into the wisdom of awareness, and that itself appears as six bindus, which are the nature of reality, the expanse, and the utterly pure expanse. The view is the conduct of Samantabhadra, which is the intention of wisdom, and self-accomplishment is taught as the essence of reality. That which has not spread anywhere is like the unspread center of the sixteen-year-old moon. Because it does not move from its own nature and its essence does not spread to anything other than mind itself. O bindu, its essence is equality, and in a state free from the elaboration of partiality, the bindu is made up of the five great qualities of primordial enlightenment. The very nature of bodhicitta surpasses the vehicle of effort. The self-nature of the eight aggregates and objects of one's own system, the wisdom of enlightenment that is manifestly enlightened without partiality, is greater than the three categories of characteristics. The great wisdom of self-awareness and luminosity is known to be free from the elaboration of abandonment, obstruction, and purification, so the bindu is impartial and universally clear. The three aspects of the utterly pure expanse of the nature of reality are the elimination of elaboration, so the bindu has no acceptance or rejection in its essence, therefore it is Samantabhadra himself, and it is cause, condition, and result. Because it is of one taste in the expanse of reality, the notion of arising and ceasing is Buddha, and it is greater than Anu and others, which expand the wisdom that suppresses characteristics. Because it is free from partiality, negation, affirmation, acceptance, and rejection, the bindu, which cuts off the elaboration of believing that Samantabhadra exists or does not exist, is or is not, is the great bliss of the primordially enlightened mind. Because all phenomena are, the partiality of being or not being, the equality of self-awareness, is greater than those who have acceptance and rejection, such as yoga. That bindu is spontaneously accomplished in the great bliss that is free from the effort of the eight vehicles, without effort, accomplishment, or elaboration. It is the very nature.
Chinese
因此，由于是原始的自在，它比摩诃等其他的自在更大，因为它是努力于恶劣行为的觉悟，是无偏袒地扩展的自性智。远离四边之边的广大喜乐之光的智慧，是自明的伟大，是卓越的，是自然解脱的。所有这些仅仅是为了需要而安立为佛的名号，据说对于执着于声音的对治是伟大的。 此外，由于在三时中不变，它扩展并遍及一切，在自性觉悟的宫殿中。与生俱来的和对治的无论如何也不动摇的金刚萨埵本身是伟大的，因为法界和智慧，最初的聚合和最后的解脱是无二的，所以是金刚本身。在外境和内识中没有成立的明空之心上。在外内秘密的门径中，没有根源的心性中显现。由于从一开始就完全清净了对外境和感官的执着。摧毁分别念相的对治，是无色身的。无二的金刚自明，因此勇识不变，特别殊胜而伟大。无偏袒的智慧如虚空般明澈而遍及，因此是普贤王如来的真面目，是无法用思维衡量的法性虚空，从一开始就显明成佛。对于证悟的意义，对于境和心都不作任何思虑的法性之状态。由于业习无法超越，因此对于手印没有改变的心性，以三门特意地。不勤作，并且远离一切边际，因此伟大的中观之道是。如虚空般遍及一切所知之事的广大喜乐，对于生起它的。原因和所依赖的结果是无二的，因此无有先后，从一开始就任运成就。如是说。从智慧秘密续中，关于明智的智慧，圆满显示明点和伟大的章节是第十一。 此外，从续部意义的开示，谁所请问，金刚萨埵向谁请问，如来如何请问名号数量的语句，如是祈请。由于轮涅一切的自性完全清净，普贤王如来显现的智慧意，一切知。诸佛不可思议的安乐是胜于其他安乐的，远离言说的语本身，在一切言说中无有阻碍的语之轮的自在之主。一切法的自
English
Therefore, since it is the original self-mastery, it is greater than other self-masteries such as Maha, because it is the enlightenment that strives for evil conduct, the self-awareness that expands impartially. The wisdom of the great bliss light, free from the extremes of the four limits, is the great self-illumination, the excellent, the naturally liberated. All of these are merely established as the name of the Buddha for the sake of need, and it is said to be great as an antidote to clinging to sound. Furthermore, since it does not change in the three times, it extends and pervades everything, in the palace of self-awareness. The innate and the antidote, the Vajrasattva himself, who cannot be shaken in any way, is great, because the Dharmadhatu and wisdom, the first gathering and the last separation, are non-dual, so it is Vajra itself. On the clear and pervasive mind that is not established in outer objects and inner consciousness. In the outer, inner, and secret gateways, it appears in the mind itself, which has no root. Since attachment to objects and senses is completely pure from the beginning. The antidote that destroys the characteristics of conceptualization is the one without a form body. The non-dual Vajra is self-illuminating, therefore the hero is unchanging, especially excellent and great. Impartial wisdom is clear and pervasive like the sky, therefore it is the true face of Samantabhadra, the Dharmadhatu sky that cannot be measured by thought, and has been enlightened from the beginning. For the meaning of realization, the state of Dharmadhatu without any consideration of object and mind. Since karmic habits cannot be transcended, therefore for the mind that does not change from the mudra, with the three doors intentionally. Not striving, and being free from all extremes, therefore the great Madhyamaka path is. The great bliss that pervades all knowable things like the sky, for the arising of it. The cause and the dependent result are non-dual, therefore there is no before and after, and it is spontaneously accomplished from the beginning. Thus it is said. From the Wisdom Secret Tantra, the eleventh chapter on the wisdom of intelligence, which fully shows the bindu and the greatness. Furthermore, from the teaching of the meaning of the tantra, who asked, to whom did Vajrasattva ask, how did the Tathagata ask the words of the number of names, thus he requested. Since the nature of all samsara and nirvana is completely pure, the wisdom mind of Samantabhadra who manifests, all knowing. The inconceivable bliss of the Buddhas is superior to other bliss, the speech itself that is free from expression, the master of the wheel of speech that is unobstructed in all expressions. The self of all dharmas
Chinese
无需寻找造作，任运成就之智慧的游舞，无有任何阻碍而显现之身。如是宣说自性无别的身语意金刚三者，对于此殊胜者，我等聚集之眷属，以证悟和信乐而顶礼膜拜。远离一切勤作之智慧秘密续部，为了让具缘者通过词句之门证悟法性之义，即六种执着、三种颠倒、八种勤作之秘密，您宣说了此续。我等聚集之眷属，请问，对于此宣说一切法之自性的续部，有多少名称，应如何受持？如是请问。然后，如来宣说道：难以证悟故为秘密，关联故为续，一切乘之觉证精髓汇集之此心要之名称为：亦可称为断除烦恼执着之锁链，亦可称为照亮诸法之智慧明灯。普贤智慧之心意，大乐美妙之智慧庄严，光明智慧秘密续。此无始无终，故为与虚空边际等同之续，亦名普集大平等。亦可称为秘密普集智慧之宝藏。一切法之自性，无因无缘故为自生，本初未被遮蔽故为光明，无作之大本体，与生俱来远离自性、造作和依赖之执着分别。那无造作之本然，自性之显现，以何种方便证悟呢？即是断除烦恼执着和系缚之锁链。一切法皆汇集于菩提心中，故心性之外别无他物，如是照亮彼自显之智慧明灯。本体和证悟无论如何也不会改变，生起故为自生，无勤作而任运成就，无论迷乱解脱如何安住，亦不会超出心要之义，故为普贤。即使因颠倒执着和迷乱之影响而变成任何事物，自性亦是自显之智慧，除此之外没有其他需要断除之物，故为普贤。自己的觉性是分别的