English
That is, the self-born wisdom, purified by the sudden stains, arises spontaneously, although there is no speech through effort. However, it is shown only for the sake of guiding those who desire effort, and it is solely for the purpose of determining the meaning of the mind. It is said appropriately according to the abilities of trainees, whether superior, middling, or inferior. ༈ The essence of understanding the way to teach the Dharma is the secret that is cherished deep in the heart. What is spoken is not the straightforward meaning, but the self-born wisdom. The Dharmakaya is the supreme one who teaches the self-born wisdom. Since all of samsara and nirvana are gathered there, the three, namely samsara and nirvana, and the generation and completion stages. Are inseparable from the very nature. Because it is in harmony with the very nature, it is the teaching of the Dharmakaya. The union of awareness and self-awareness is great bliss. The speaker and the trainees are not separate, but the expression of self-awareness and great bliss is one. With what lamp of words and expressions. To explain the meaning of Samantabhadra's awareness, which is like gold in the darkness, is the teaching of the Sambhogakaya. Expressing meaning in words is the teaching of the Nirmanakaya, which appears to tame inferior trainees. In the body of the essence of self-born awareness. The self-born manifests, and the three supreme bodies are thus complete. ༈ In the untainted, self-born, genuine essence. There is no aspect of partiality or any extreme. The fruit to be attained is the self-nature of all that remains. The essence of the sun of wisdom is effortlessly attained, and thus it is clearly manifest. All inner and outer appearances are self-born bodhicitta. In the stages of the path, it says: To those intelligent ones who have realization, because the various things, mind, and secret mantras are definitive teachings, the Dharma should be taught in this way. All that possesses supreme awareness is the Sugata's own nature of the teachings. It is clearly manifest by self-born measure. The old disease of samsaric thoughts is purified from the root. The meaning of the wisdom of self-awareness blazing in its own light is the royal way. It is clearly manifest through the means of the union of the minds of the all-encompassing ultimate Brahma's power, which is the Dharma. The secret meaning, in a way that cannot be experienced, without the obscuration of experience, is the teaching that is free from the addition or subtraction of luminosity. With the great unchanging nail, the oral instructions of the two manifest, with the ladder of the stages.
Chinese
通过懒惰而没有辛劳。直接觉悟到明晰智慧的见地，随后无勤任运自住，从而衡量原本安住的意义。如是说。 接下来，在圆满智慧轮中，未舍弃轮回本身，开示为自生智慧的章节，即第二章。 接下来，明智之王对心子金刚说： 自生智慧中圆满觉悟一切边际，是见地无有遮蔽的虚空。 轮回涅槃平等，智慧明智之心。 自显现的智慧无余圆满，是虚空金刚，见地之殊胜。 无有作为对境的观看，观看自生之心即是。 无勤明智瑜伽。 进入的所作所为，或境与有境二者，即是明智的虚空。 对于智慧等同虚空，以声音诠释的意义并不成立。 自明不思议对境，自显现的智慧，空性明点的太阳升起。 显现虽无，却不间断地显现，显现升起也不作任何思考。 将显现的明智都收摄于明点中。 安住于痛苦快乐的大乐之中。 远离希冀恐惧的一切思虑，因此没有以果获得和断除障碍。 自生安乐之心本身即是对境。 并非成立为显现本身。 大乐明智深不可测，如海般深邃。 智慧的游舞无有边际和中心，故与虚空等同。 成就自生，故如珍宝之光般显现。 如是说。 在圆满智慧珍宝轮中，开示见地之真实性的章节，即第三章。 接下来，明智之王在觉悟的虚空中，宣说了自住明智的定之意义。 对于明智菩提心本身觉悟为无有显现，对于不动的禅定，无需用心趣入。 也没有所修能修的勤作，因为明智远离思虑。 在圆满智慧轮中，明点乐具的意义，超越了心识，不可思议，但游舞安乐不间断地具有，如水波般显现。 自生智慧如其本然，不为分别所动，即是修持。 因为原本如此，所以无需特意造作。 接下来，智慧明晰的
English
Through laziness, free from effort. Directly realizing the view of clear wisdom, Subsequently, effortlessly and naturally abiding, thereby estimating the meaning of originally abiding. Thus it was said. Next, in the complete wheel of wisdom, The chapter on showing the spontaneously arisen wisdom without abandoning samsara itself, is the second. Next, the King of Awareness spoke to the Vajra Mind Hero: To realize that all extremes are complete in spontaneously arisen wisdom is the expanse of view without obscuration. Samsara and nirvana are equal, the mind of wisdom and awareness. The very perfection of self-arisen wisdom without remainder Is the supreme view of the Vajra Sky. That very view of the spontaneously arisen mind, without looking at an object, Is the yoga of effortless awareness. Entering actions or the two, object and subject, is the expanse of awareness. For wisdom, which is equal to space, there is no meaning established that can be symbolized by sound. Without conceptualizing self-luminous objects, When the sun of self-arisen wisdom, the bindu of emptiness, dawns, Even though there is no appearance, it arises unceasingly, and you should not think about what arises. All the awareness of appearances is gathered into bindus. Abiding in the great bliss of suffering and happiness. Since it is free from all thoughts of hope and fear, there is no attainment by result and no abandonment of obscurations. The very mind of spontaneously arisen bliss is the object. It is not established as appearance itself. Great bliss awareness is difficult to fathom, so it is as deep as the ocean. The play of wisdom is without beginning or end, so it is equal to space. Since accomplishments arise spontaneously, they appear like the light of jewels. Thus it was said. In the complete wheel of wisdom jewel, the chapter on showing the thusness of the view is the third. Next, the King of Awareness, in the expanse of realization, spoke the meaning of the samadhi of self-abiding awareness. For realizing awareness, the very mind of enlightenment, as without appearance, There is no need to engage the mind in unwavering samadhi. There is also no effort of what is to be meditated on and the meditator, because awareness is free from thought. In the complete wheel of wisdom, The meaning of the bindu endowed with bliss is beyond the mind, so it is inconceivable, but The play of bliss is unceasingly endowed, like waves appearing in water. The spontaneously arisen wisdom is not moved by conceptualization, just as it is, that is meditation. Since it is originally so, there is no need to deliberately do anything. Next, the wisdom of clear
Chinese
以证悟手印，将嬉戏的相转为智慧之轮，自他二取之相，远离一切自性之禅修。安住于自生心要之义，毫不动摇。将错觉转化为法性，与清净传承之胜者心意无别。将禅定的基石各自安放，犹如虚空。将证悟不动的禅修，其智慧如虚空般遍布一切。任运成就，离勤之觉性智慧。毫不散乱，不作修饰，安住于自性之中。 如是安住时，依赖于根识，对显现为对境之识产生执着和二取，自然解脱。于不分别自性觉性中明晰禅修，乃是自明智慧普贤王如来之意，觉性对境无有收放。不对任何对境产生贪嗔，一切皆安住于未曾动摇的自生心中。若随逐名相之相，产生先后之戏论，则给予进入表诠之法身相遇的口诀。于此状态中，以串习禅定之轮，断除戏论之增益。智慧之轮，以其自性远离一切戏论，故无有边际与中心。自性自证之轮，从本初即远离能取所取之二取。诸般觉性以报身相遇，显现为自证智慧。 于边执的次第趋入之乘的差别中，以八种勤作，执着于各自所成的实有，从而分别念和错谬，即是说，对于所有能破能立的欲求执着，由于未在自明大乐中成立，故而是空性的。自性自证，自性空性，以及幻化之相。无勤大乐任运成就自明清晰。于智慧觉性之轮中。四句中的任何一句，以及所有显现之相，皆是自证的。智慧于一切边际皆无阻碍地自生，故而无需成办任何事物而自明。再次，对于本初即清净之自显智慧的边际戏论。对于四边的执着念头，如今已无法挽回。对于自性任运成就之果，如今无需勤作即可成就。于普贤王如来自燃的智慧中。
English
With the realization mudra, transforming the appearances of play into the wheel of wisdom, the meditation on the signs of self-other duality, free from all natures. Abiding in the meaning of the self-born essence, unwavering and unmoving. Transforming delusion into dharmata, being one with the mind of the victorious ones of the pure lineage. Placing the foundation of samadhi individually, like the sky. Meditating on the unchanging realization, its wisdom pervades all like the sky. Spontaneously accomplished, effortless awareness wisdom. Without distraction, uncorrected, abiding in its own nature. Thus, when abiding, relying on the root consciousness, attachment and grasping naturally liberate from the appearance of objects to consciousness. Meditating clearly in non-conceptual self-nature awareness is the intention of the self-illuminating wisdom Samantabhadra, awareness has no gathering or scattering towards objects. Not holding onto any object with attachment or aversion, everything abides without moving from the self-born mind. If following after the signs of names, the elaborations of before and after arise, then bestow the oral instruction of encountering the Dharmakaya that enters through symbols. Within that state, turning the wheel of familiarized samadhi cuts through the imputations of elaboration. The wheel of wisdom, with its nature free from all elaborations, is without beginning or end. The wheel of self-knowing awareness, from the beginning, is free from the grasping of subject and object. All awarenesses manifest as self-knowing wisdom through the Sambhogakaya encounter. In the distinctions of the gradual entry vehicle of holding to extremes, with the eight efforts, grasping onto the established entities of each, thereby distinguishing thoughts and errors, that is to say, all desires and attachments of affirmation and negation, since they are not established in self-aware great bliss, are empty. Self-knowing awareness, self-nature emptiness, and appearances with illusion. Effortless great bliss spontaneously accomplished self-knowing clear. In the wheel of wisdom awareness. Any of the four extremes, and all aspects of appearance, are self-knowing. Wisdom arises unceasingly in all extremes, so it is clear without accomplishing anything. Again, for the extreme elaborations of the self-appearing wisdom that is primordially pure. The clinging thoughts towards the four directions are now irreversible. For the fruit spontaneously accomplished within oneself, there is now no need to accomplish it through effort. In the self-blazing wisdom of Samantabhadra.
Chinese
因此，不需要依赖于守护对治。 对于任何事物都没有阻碍的自生智慧是无偏颇的。 果，菩提是自心本性， 即使不通过道来修饰，也本来就是佛。 无论显现的对境以何种形式被认知， 都清晰地显现为自明大乐。 所有那些在宗派偏见中被认为是分离的所见和所感， 都被视为自住智慧中五种智慧圆满的体性。 由于没有被因缘所造作，自生金刚的自性无论如何都是， 持有无生金刚不变的是金刚部。 功德自然成就，珍宝闪耀的光芒是珍宝部。 没有相的垢染的莲花，没有因缘，是自生自性的莲花部。 由于没有造作，通过道从高到高地行进的执着和分离是事业部。 功德珍宝法轮自燃的身，遍照一切，是如来部。 过去、现在、未来三时中没有超越五部的。 如是说。 珍宝法轮圆满中，开示禅定为自生智慧的第四品。 之后，理智之王，为了清晰地阐明心性圆满的五种光明，宣说了以下内容。 导师，自生清净智慧身， 阐释了不可言说的理智教法。 自显理智成熟，本来就成熟的眷属， 显现为智慧圆满的嬉戏。 这些也在自生光明的一个时刻圆满。 然而，对于那些需要努力的低劣的被调伏者眷属， 宣说了与智慧相符的教法乘。 如是说。 之后，金刚萨埵请示了下面将要出现的内容。 智慧普贤导师的意， 与众生无别，是自生智慧的体性。 大乐自然成就，是法界， 所有分别念和外器内情， 由于自生智慧难以证悟，都汇集在秘密的意义中。 虽然清净圆满的智慧存在于一切之中， 但由于自他的颠倒心，无明和迷惑束缚了相续。 没有相的显现，是自生智慧大乐。