English
Thus knowing. The self-born king is superior to the external teachers, and is the supreme of teachers. Its wisdom's own light is unceasing, and all things, internal and external, are clear. There is nothing other than the realm of awareness, and all that appears in one's own circle is complete. Therefore, in one's own mind, all the happiness of the world and beyond is complete. All the oceans of teachings do not go beyond the realm of awareness. One's own mind, which is pure from the beginning, does not arise from causes and conditions. The change of a moment, without arising or ceasing, the wheel of self-born great bliss, is the place of awareness. Effortless wisdom is the supreme of places. The way of teaching the Dharma is the self-born meaning, the clear light mind. Without clinging to any extremes, the sun of awareness without bias rises on its own. Like light arising naturally from a fire crystal, blessings gather as they naturally accumulate. The teaching of awareness, the clear light of one's own nature, is proclaimed in oneself. The self-born awareness, being free from conditions, abides unchanging in the three times, and is the supreme of places. Being without cause and conditions, it is the body of the play of self-born, effortless, great bliss wisdom. The letters connected with names and what they denote, the words of awareness that are free from symbols, knowing the meaning of wisdom as it is. The mind that cuts off the path of verbal representation, the lamp of wisdom that burns on its own. Without taking any meaning with the discriminating mind, being free from bias, the supreme bliss without bias, which cannot be understood by thought or speech, is the secret supreme path. Entering through the symbols of the five perfections, the meaning of the secret of great bliss does not contradict. The self-born wisdom is clear, without being established in names and what they denote. The teaching that clearly shows the meaning of the bindu of awareness, the mind of enlightenment, is the speech in words. The self-arising of the wheel of inexpressible wisdom is the declaration of self. Although it is free from all terms, it is the self that appears without leaving anything unsaid. The self-born wisdom without symbolic representation. The teaching of the wheel of awareness dawns in oneself. The self-light of the jewel of spontaneously accomplished qualities, blazing in great bliss, dissolves into the edge of the bindu. The great nail of self-origination is hammered into oneself without changing. The wheel of self-origination cuts off imputations in oneself. The seal that does not stray from awareness does not change in the three times.
Chinese
如是说。 ༈。圆满法轮智慧中，自性圆满无造作，如实无谬宣说品第六。༈。尔后，明智之王说，于无勤作中，不分别法与有法之差别。༈。无勤作之自生，本来安住法性菩提之界中成佛。遮障本来清净，无偏自生心髓真实义。一切法性皆明现为自生心髓。法性智慧之法轮，于任何处皆不显现。智慧心髓任运成就，离勤作。无偏自生智慧自性，任何边际皆不变，故为普贤。༈。自心本性于果位菩提中，于明智之自性上。身语意之勤作皆无有。于一切时中，不离三摩地，故与心之行境自离。于自生法轮中享用无有止息，故为享用者。以智慧之行持，如莲花不为淤泥所染。于享用中行持，然不执着于彼，本来清净。于远离一切思虑之所修法性上。觉性智慧法轮之无勤任运界中自安住。三时于彼法界中，安住无有迁变。无论显现任何分别之事物，心与非心。自生明智法轮断除分别之网。如自生明智大海洋之深邃。༈。于现前显现之智慧上。虽了知佛与有情显现方式无有差别。然因无有串习之力，故不能自主安住于心上。故不能现前受用自心之安乐。纵然解脱了决定执着迷乱之心之铁链。然从无始以来，串习执着之习气深厚，如被铁链束缚。若以觉性智慧恒常串习之法轮而得自在时。无论如何安住皆无有勤作。༈。彼亦明智于任何边际皆无有成立之自性，法性之坛城上。身体之无勤于法身中明现。自显菩提心之义，明智之自光自明中。语之无勤为明智之语。不为分别念所动摇，为普贤。
English
Thus it was said. ༈. From the Wheel of Perfected Wisdom: The Sixth Chapter, which teaches the unadulterated, perfect self-awareness, without error. ༈. Then, the King of Awareness spoke: In the absence of effort, there is no distinction between dharma and the possessor of dharma. ༈. The self-born, effortless, naturally abiding state of enlightenment in the realm of reality is the state of Buddhahood. The obscurations are primordially pure, the impartial, self-born essence, the true meaning of the heart. All phenomena are clear as the self-born essence of reality. The wheel of the wisdom of reality is nowhere to be seen. The essence of wisdom is spontaneously accomplished, free from effort. The impartial, self-born wisdom itself is unchanging in any extreme, therefore it is Samantabhadra. ༈. One's own mind, the nature of the fruit of enlightenment, is the essence of awareness. There is no effort of body, speech, or mind. At all times, one does not waver from samadhi, thus one is naturally free from the mind's involvement. Enjoying the self-born wheel, without cessation, is the enjoyment. The conduct of wisdom is like a lotus unstained by mud. While engaging in enjoyment, one is not attached to it, but is primordially pure. On the object of meditation, the nature of reality, which is free from all thoughts. In the effortless, relaxed realm of the wheel of discriminating wisdom, one abides naturally. The three times remain unchanged in that sphere. Whatever appears as an object of thought, whether mind or non-mind. The self-born wheel of awareness cuts through the net of thoughts. Like the vast ocean of self-born awareness, it is profound. ༈. In the wisdom that appears directly. Although one realizes that there is no difference in the way Buddhas and sentient beings appear. However, without the power of habituation, one cannot freely abide in the mind. Therefore, one cannot directly experience the bliss of one's own mind. Even if one breaks the chains of the mind's mistaken fixations. From beginningless time, the ingrained habits of clinging are so strong that it is like being bound by chains. When the wheel of constantly habituating awareness becomes free. No matter how one abides, there is no effort. ༈. Moreover, awareness, which has no established nature in any extreme, is in the mandala of reality. The effortless body is clear as the Dharmakaya. The meaning of self-appearing bodhichitta, in the self-illuminating light of awareness. The effortless speech is the speech of awareness. Unwavering by biased thoughts, it is the good of all.
Chinese
对于智慧，是心之无勤，离于思虑之心。༈ 所有显现为境之色相，无有善恶，平等性融入法身。所有发出的声音，皆融入表义之自性语。所有知识、明觉、忆念，无不显现为心之表义自性，称为融入智慧明觉之心。༈ 明觉不变如金刚，身语意，无有分别之智慧，远离一切作为与勤奋。如是说。༈ 其后，金刚萨埵如是请问：从清净自生无偏之智慧坛城中，六道众生本然如是成佛，然因业力强盛，以颠倒之心入于我执，如是因自因缘颠倒之力，扰乱真实之义。伟大功德，本自俱足之珍宝，却无有受用之能力，于六道众生中，再三漂泊于轮回之境。༈ 此生此时，藉由诸佛慈悲之自然成就加持，于自生智慧生起大圆满之心，今生此时，具有勤奋之果。对于分别念、心及心所之变动，如何无误地指示明觉之义道？如何得见决定之秘密义？如是请问。༈ 义明觉之自在者，国王所问之答复再次宣说：恒常相续生起证悟圆满智慧之意乐，与具足分别戏论之心者，结合于此是之理。对于证悟之义，安住于自性之明觉自明虚空，而非以表诠之符号，随逐分别念，如是教诫。༈ 于是之理大乐秘密坛城中，境、识、因、果等无二之自性，法与法性皆非成立。随各自之意乐，于四句皆不应作结合，如是宣说，乃是为下劣之心而宣说。༈ 于离于心识之境，智慧深奥圆满之坛城中，法与
English
To the wisdom, it is the effortless mind, the mind free from thoughts. ༈ All appearances of forms as objects, without good or bad, their equality merges into the Dharmakaya. All sounds that arise, merge into the self-nature of speech that expresses meaning. All knowledge, awareness, and memory, without exception, arise as the self-nature that expresses the meaning of the mind, and this is called merging into the mind of wisdom and awareness. ༈ Awareness is unchanging like a vajra, body, speech, and mind, the wisdom without separation, free from all actions and efforts. Thus it is said. ༈ Then, Vajrasattva asked: From the pure, self-arisen, impartial mandala of wisdom, the six realms of beings are inherently enlightened in this way, but due to the strength of karma, with a reversed mind entering into self-grasping, thus, due to the power of reversed self-causes and conditions, the true meaning is disturbed. Great qualities, the precious jewel spontaneously accomplished by nature, yet without the ability to enjoy it, wandering again and again in the realm of samsara among the six kinds of beings. ༈ At this time in this life, through the blessing of the spontaneous accomplishment of the compassion of the Buddhas, generating devotion to the mind of the Great Perfection in self-arisen wisdom, in this life at this time, there is the fruit of effort. For the movements of discursive thoughts, mind, and mental events, how is the meaning path of awareness indicated without error? How is the definitive secret meaning seen? Thus he asked. ༈ The king, the master of the meaning of awareness, again proclaimed the answer to the question: Continuously generate the intention to realize the meaning of perfect wisdom, and combine with the mind that possesses discursive elaboration to the meaning of this is how it is. For the meaning of realization, abide in the self-illuminating space of awareness in its own state, and do not let the mind follow after the signs and symbols of conceptual thought, thus he advised. ༈ In the secret mandala of great bliss of this is how it is, the nature of non-duality of objects, consciousness, cause, and effect, neither phenomena nor the nature of phenomena are established. It is said that one should not combine with any of the four extremes according to one's own desires, and this is taught for the sake of inferior minds. ༈ In the mandala of profound and complete wisdom, which is free from thought in the realm of the mind, phenomena and
Chinese
以你所思所想，却不了解那脱离自生秘密偏颇的心。未曾寻得离于感受的胜乐轮之义，远离了通达无变的明澈之心，自住之本智珍宝的自光也隐没了，无法从轮回铁链中解脱。对于器情万象轮回的自性，不识真义，愚昧之心随顺，应合的取舍，不合的抛弃。于有法与法性二取不存的自生光明中，妄加有之增益和无之诽谤，舍弃了自心离于增益和诽谤之义。如是说。珍宝轮是智慧圆满，从中生出事业，其中显示了法性与有法二者未成立，此乃第七品。༈。之后，理智之王又宣说了此智慧理智之行。༈。智慧胜乐普贤，自生无偏虚空无变金刚之行即是真实。无论行于何处，皆不执着于任何事物。三门坦然安住之时，无有显现的自生之智慧便会显现。于证悟之境，安住于自性本智之行中，由于没有任何取舍的造作，所以处于大乐之中。于等同虚空自生智慧的证悟之中，自然而然地，无有三时迁变地安住，是为殊胜之行。如是行持，功德便会从自生智慧坛城中，如珍宝之光般毫不费力地显现。无偏之智慧如海般无边无际，对于光明之义，具有理智的自信，远离了以能诠之词句传达的途径。由于见到了远离自生遍空菩提心增益和诽谤的圣言之义，是为一切大圣言量之主。由于理智之智慧远离了以言语表达的一切边际而作了开示，因此心不会执着于一切言语表达的圣言。心性即是理智的明灯。诀窍珍宝的功德，如火镜太阳之光般自明自显，是为如珍宝般的诀窍之主。通透明镜，见到了心性之本体，并由上师获得，从而现见自相，对于耳传文字之声不