English
The two wisdoms of the Buddha himself are not different, but of the same nature. What is perfect wisdom? It is the realization of samsara. What is the realization of samsara? It is perfect wisdom. Therefore, the two are not different. The nature of perfect wisdom is: Abandoning all extremes, possessing the essence of all extremes. This manifold grasping, the conceptualization of samsara, Is called Bodhicitta. Regarding the nature of the inexpressible mind, It cannot be understood without being expressed in words, Therefore, the meaning of the inexpressible should be symbolized by expression. The mind of Samantabhadra's Bodhicitta, because all biases are completely purified, Is neither an object to be symbolized nor a means of symbolizing. It is symbolized by the uncreated nature as it is. Knowing the illusion of ordinary appearances, Relying on the words of the Victorious Ones, gradually guiding the meaning through the wisdom of hearing, thinking, and meditating, Abiding in a state without aim or grasping. Abandoning the activities of meditation appearances, non-attention, and various elaborations of before and after. The meaning is not measured by the mind, the nature is clear. Holding onto the characteristics of sectarianism, believing that the cause, path, and result all lead to Buddhahood, is not established anywhere. Reciting mantras, hoping to achieve the ultimate result by meditating on the body of the deity of the fruition stage, Actually turns into an extreme of effort. Without grasping onto cause and effect, with the great medicine of practice that is in accordance with the nature of the habit of realization, The suffering of samsara, chronic diseases, together with all seeds, are separated. The conceptualization of samsara is the luminosity of wisdom, which is the basis. From the beginning, there is no confusion in the self-abiding wisdom. For example, in a pure island of jewels, there is no mixture of earth and stones. The wisdom of the mind is pure from the beginning. In the nature of the mind, it is impossible to enter gradually. Like an inferior person, the result cannot be obtained by a gradual path. The fruit of liberation is self-born because there is no cause or condition. It cannot be traversed, this is the path of perfect liberation. From the beginning, it is spontaneously accomplished without effort. In the essence of the sun of wisdom, it dawns like a deity. In the entirety of the great bindu, Because there is no grasper or grasped, it is not moved by conceptualization. Grasping onto cause and effect
Chinese
嗡。不了解意义而被幻觉束缚。 愿吉祥！ 心性如虚空般无有方所，乃是见解之境。 因智慧包容一切而广大，因广大而遍布一切，此乃广阔之境。 无有取舍二者，故远离勤作。 以菩提心之见解，于无方所中决断。 决断之后，以寂静之禅定修持。 菩提心之见解是： 无论如何亦非任何事物。 于自生智慧之自性光明中，以心 不思而安住。 其功德不可思议，得见智慧。 自生圆满之见解，任运成就三者是： 远离有无中观之三边，此即本来成佛，此即 以远离勤作，乃是大中观正直之道。 远离偏执束缚之见解，于果上无有造作之执着与专注二者。 珍宝轮续中，普贤王如来之密意显示， 愿自心证悟能取所取二者皆无。 于大平等之见解中，无有取舍。 譬如大鹏于虚空中翱翔，远离勤作之后，无有丝毫畏惧。 觉性无有向外散布与向内收摄二者，心于境上无有放任与紧抓，远离安住。 伟大之功德无余一切皆自性安住，故远离由他而得之希冀与恐惧。 愿吉祥！ 一切行境皆融入觉性、安乐、喜悦之广大宽阔之境中，于心中了知。 轮回之自性显现为种种错乱， 然非由明点大乐之外所成，故智慧自证之外无有二元对立。 自生之智慧，除无有方所之外，乃至他心之微尘亦 无论是有、无、二者，抑或非二者， 皆非言语所能及，安住于超越言说之境。 非任何事物，亦无任何阻碍。 如是说。 无有成就。 觉性之智慧非任何事物， 故远离各自之偏执欲望之念。 觉知远离四边之边际，故为空性。 自生之智慧远离遮蔽，故光明本初即安住于自身。 于心中无有任何执着，智慧于无方所中显现。 自生
English
Om. Bound by holding onto the illusion of not understanding the meaning. May there be auspiciousness! The nature of mind, like the sky, is without direction, which is the expanse of view. Because all is contained in wisdom, it is vast; because of its vastness, it pervades all, that great expanse. Without acceptance and rejection, it is free from effort. With the view of bodhicitta, cut through directionlessness. Having cut through, cultivate it with peaceful samadhi. The view of bodhicitta is: In any way, it is not anything. In the nature of the clear light of self-arisen wisdom, with mind, rest without thinking. Its qualities are inconceivable; one sees wisdom. The self-arisen, perfect view, the three spontaneously accomplished are: Free from the three extremes of existence, non-existence, and the Middle Way, that itself is primordially enlightened, that itself, being free from effort, is the great Middle Way, the direct path. In the view free from the bonds of partiality, there is neither the grasping of composing results nor the focusing on an object. In the Precious Wheel Tantra, this shows the intention of Samantabhadra. May you realize that your own mind is free from the duality of grasping and being grasped. In the view of great equanimity, there is no acceptance or rejection. For example, just as a great garuda soaring in the sky is free from effort and has no fear, likewise, awareness has neither outward projection nor inward gathering; the mind is free from letting go of objects and holding on tightly. All the qualities of greatness abide naturally, so it is free from hope and fear of obtaining from others. May there be auspiciousness! All spheres of activity dissolve into the vast expanse of awareness, bliss, and joy, and are known in the mind. The nature of samsara, which arises as various illusions, and is not established as other than the bindu of great bliss, so there is no duality apart from the self-awareness of wisdom. The self-arisen wisdom, other than being without direction, even a particle of another's mind, whether it is existence, non-existence, or both, or neither, is not within the limits of expression, and abides beyond words. It is not anything, and there is no obstruction anywhere. Thus it is said. There is no accomplishment. The wisdom of awareness is not anything, so it is free from all thoughts of desire for one's own partiality. Knowing is free from the extremes of the four limits, so it is emptiness devoid of partiality. The self-arisen wisdom is free from obscurations, so the clear light has always been present within oneself. Wisdom, without holding onto anything in the mind, is clearly without direction. Self-arisen
Chinese
虽然显现为幻象的种种作用，但无任何实有可得。 如幻的自生光明是智慧，自显的觉性光芒四射。 智慧的自生光明，未经造作，任运成就，如幻如化。 显现不灭，却无有执着为真实的分别心，也无有能被标示的对境。 对于证悟无有显现之智慧的君王来说，前后戏论完全清净。 远离了烦恼意，以及执“我”为真实的心的觉性，无有对境而自明。 心性如虚空般，无有偏颇。 即使以禅修之心，也无法如虚空般思量。 正如虚空不可思量一样。 智慧也是不可思量的。 什么也不思，安住自性。 是三世诸佛的见地。 无有能见，安住自性的见地。 不属于三世中的任何一世。 是无变法界的见地，于此之中。 没有任何想要做的事情。 也不是没有想要做的事情。 自性之中没有宽窄。 心性本自清净，没有错乱的垢染。 不会改变，例如珍贵的黄金，虽然有各种不同的工艺形状，但其本质不会改变。 即使执着分别的狂风，从广大的舍弃中摇动。 觉性的本质也永远不会改变，如上述比喻。 如大海中一切皆为水之大显现。 无有外境与内心之分，一切皆显现为自生的大智慧。 无有边际与中心，因此远离偏颇。 于智慧心性之见地中。 没有因和缘的特别造作。 如同金刚一般，不会瞬间毁灭。 如太阳的精华或珍宝般的光芒。 自明，且从初始就远离分别。 即使在轮回中，也本自成佛。 无论自心觉性不灭地显现何处，其本质上。 都远离思虑，即是智慧。 于此之中，没有法相和法性。 这无边的圆满智慧。 并非恒常存在，因此不是常，也不是瞬间即逝，因此不是无常。 觉知不会停止，因此不认为是断灭。 不是以所知和能知来造作，而是自性清净，是秘密的。 大中观，即正直的胜者之心，它是无有偏颇的。 不涉入任何偏颇的境地。
English
Although the play of illusion appears in various ways, there is no attainment in any extreme. The self-arisen light of illusion is wisdom, the self-appearing radiance of awareness shines forth. The self-arisen light of wisdom, un fabricated, spontaneously accomplished in the manner of illusion. Although appearances are unceasing, there is no mind that grasps at them as true, and no object that can be identified. For the king who realizes the wisdom of non-appearance, the elaborations of before and after are completely purified. Awareness, free from the mind that grasps at "I" as self, is self-luminous without an object. The nature of mind is like space, without partiality. Even with a mind of meditation, it cannot be contemplated as space. Just as space cannot be contemplated. So too, wisdom cannot be contemplated. Not thinking of anything, abiding in itself. Is the view of the buddhas of the three times. The view of abiding in itself, without a viewer. Does not belong to any of the three times. It is the view of the unchanging realm; in that, There is nothing to be desired. Nor is it not desiring. In essence, there is no narrowness or wideness. The nature of mind is primordially pure, without the stain of delusion. It does not change; for example, precious gold, although it has various forms of craftsmanship, its essence does not change. Even if the wind of grasping and conceptualization stirs from the great equanimity, The essence of awareness never changes, like the example above. Like the ocean where everything is a great manifestation of water, Without outer objects and inner mind, everything is clear as great, self-arisen wisdom; in that, Without beginning or end, it is free from partiality. In the view of wisdom and mind itself, There is no deliberate effort with cause and condition. Like a vajra itself, it does not perish in an instant. Like the essence of the sun or a jewel blazing with light, Self-luminous, and primordially free from conceptualization, Even in samsara, it is primordially enlightened. Wherever the unceasing awareness of one's own mind arises, in its essence, It is free from thought, it is wisdom itself. In that, there is neither phenomenon nor dharma-nature. This boundless, complete wisdom, Is not established as permanent, therefore it is not permanent; it is not momentary, therefore it is not impermanent. Cognizance does not cease, therefore it is not considered annihilation. It is not fabricated by knower and known, but is naturally pure, it is the secret. Great Madhyamaka, the mind of the upright victor, it is without partiality, It does not engage in any partial realm.
Chinese
༈ 如果心识投入于所缘境， 那么，连同执着的偏颇，各自成办自己的欲望。 这与中观的心不相应， 是被习气、能取所取二取之心所扰乱。 ༈ 这无法用心思量的觉性，无法用言语表达， 不存于名言的诠释，然而， 为了那些难以调伏、无法言说、不能领悟的下劣心识， 开示了名言语词之轮。 ༈ 显现为器世界，存在显现为有情众生的各种现象， 也未曾离开诸佛的身语意。 一切忆念分别都是诸佛的禅定，觉性的意， 如同虚空般无尽。 大乐觉性是意的庄严， 是斩断分别增益的， 光明觉性的轮。 有情众生所发出的一切声音，无论听懂与否， 都被称为秘密真言的语。 显空不二，觉性之王的语。 在眼识中显现的颜色和形状， 是胜妙身庄严之轮，因言语无法诠释而深奥。 如同金刚般显空无别， 心、显现、声音的自性，普贤王如来。 身语圆满大乐的， 意义唯有通过无思自住才能领悟。 如是，具足殊胜觉性者，是普贤王如来的身， 无量无数的教言之轮是语， 禅定无分别，自性光明的意。 ༈ 自觉是身语意金刚，不变的圣教， 以此圆满智慧的圣教， 显现、声音、忆念、觉性一切皆是身语意智慧金刚的体性。 所有执着、错乱的增益， 都被身语意智慧觉性之轮斩断。 在自明觉性的显现中， 凡是具有明觉的，都将觉性视为身语意。 见解是自生智慧，无有偏颇，仅此而已。 在自明圆满的智慧中， 从无有任何实有的体性中， 以分别的力量，显现出各种各样的景象，虽然显现，却如同 清澈镜子中的影像一般。 以金刚秘密的教言， 觉性的智慧即是普贤王如来。 无有文字的会众，将见到其意义。