English
Understood. There are five necessities for the introduction, among which the common introduction is the actual instruction: Who heard this? The compiler Vajrapani heard it. What was heard? This tantra recorded in words and letters was heard. From whom was it heard? From the sixth teacher, Vajradhara, who is indicated by the tantra. By whom was it heard? It was heard without error by the ear faculty. How was it heard? It was heard that a yogi relying on this tantra can attain Buddhahood in one lifetime. Where was it heard? It was heard in the space of Dharmata's self-appearance. When was it heard? It was not heard repeatedly at one time. The compiler himself has great wisdom, and this secret tantra is difficult to appear and very rare. With what companions was it heard? It was heard together with the great invisible appearance, Garab Dorje, and the Six Thubpas, etc. What is the necessity of hearing? For oneself, to see by relying on the wisdom faculty of manifest awareness; for others, to have the necessity of causing all sentient beings to attain Buddhahood in an instant by relying on the great transference, therefore it was heard. Dharmata is free from conceptualization, and that is merely one's own appearance, not others. Space is the space of the way of abiding of its own nature, and its essence is primordial purity. The place pointed to is the space of the location, the external emptiness. The separated material space is holes, etc., which are the space of containers and holes, etc. The imputed nominal space relies on the symbolic space. The place of symbol is the symbolizing space. For example, "The Tantra Without Space" or "Space is Great," etc. The appearing signs are: on each of their bodies, space is named as the pervader of the mind. The relied-upon metaphor is: relying on the metaphor, each of their characteristics is existence, called the empty space, and names, etc., are named. Relying on space, one understands the characteristics of that itself, therefore it is called space. Power is true power and worldly power. True power is that which can avert the battlefield of samsara. Worldly power is the power of each of the six realms. That is also relying on the power of averting the battlefield of samsara, awareness is: awareness known as name, which is symbolically imputed, and similar worldly awareness, such as medicine and crafts.
Chinese
并且，论著等五种明处，以及知识支分的明、世间的明、敏锐迟钝等，以及心要遍及的明，就是无明灭尽等。没有被无明等的遮蔽所遮蔽，不间断地显现之时，这是指时间。如何显现呢？如金刚链一般显现。导师的教法是，导师本身没有显现等等，导师最初显现为示现体性，自性显现为轮，慈悲显现，以及摄受者，在时机显现，在法界中显现。之后传承的导师就是第六金刚持。那也是三身中最末的化身所显现。显现是无不净的显现。身是色身，庄严是相好和面容手足等所显现。处所是居所，即安住之处。眷属的教法是，那时眷属是金刚手友七佛，化现为不可见的大显现之身，所以是圆满。教法圆满是，自性大圆满本身，方法广大，方法简易，方法众多，方法锐利迅速，方法特别殊胜，教法本身就是圆满。时间圆满是，如是导师、处所、眷属和教法等同时聚集，所以说一同安住。请问是敢于提问。请问后安住的教法是，从那时起安住，带着分别念，如此发问。等等所说，从那时起，就是地基圆满之时，时间确定。六种意，即普遍寻求的意，是追随诸境并且谈论其后。确定的意，是对境的智慧介入及其支分。决定的意，是决定该境的名等特征。意的识，是带着确定而执取境为我所。烦恼意是，如是境和有境的形态，区分自他之相，那
English
And, treatises and so on, the five sciences, as well as the knowledge of branch knowledge, worldly knowledge, sharpness and dullness, and so on, and the essential all-pervading knowledge, is the very absence of ignorance and so on. When it dawns without being obscured by the obscurations of ignorance and so on, that is to say, it refers to time. How does it dawn? It dawns like a vajra chain. The teacher's teaching is that the teacher himself does not appear, and so on, the teacher initially appeared to show the essence, the nature appeared as a wheel, compassion appeared, as well as the gatherer, appeared in time, appeared in the realm of Dharma. Afterwards, the lineage teacher is the sixth Vajradhara. That is also the manifestation of the last of the three bodies, the emanation body. Appearance is the appearance without impurity. The body is the form body, the adornment is the marks and signs and the appearance of face, hands and feet. The place is the dwelling, that is, the place where he dwells. The teaching of the retinue is that at that time the retinue is the Vajrapani's friend, the seven Buddhas, who emanated into the invisible body of great appearance, so it is perfect. The perfection of the teaching is that the very nature of the Great Perfection itself, the method is vast, the method is easy, the method is numerous, the method is sharp and quick, the method is particularly excellent, the teaching itself is perfect. The perfection of time is that the teacher, place, retinue and teachings are gathered together at one time, so it is said that they dwell together. To ask is to dare to ask. The teaching of dwelling after asking is that from that time on, dwelling with conceptual thought, asking in this way. And so on, from that time on, it is the time when the ground is complete, the time is fixed. Six kinds of mind, that is, the mind that seeks everywhere, follows the objects and talks about them afterwards. The certain mind is the intelligence's involvement with the object and its branches. The deciding mind is to decide the characteristics of the object, such as its name. The consciousness of mind is to grasp the object as mine with certainty. The afflicted mind is that, in such a form of object and subject, distinguishing between self and other,
Chinese
业是贪欲和嗔恨，愚痴和傲慢，以及嫉妒的近因。有分别念的意，是上述诸法的集合，对自己的粗略思索，对他人的傲慢自负。如是六意聚合的最后，是对有分别念的意的六境。刹那祈请是，以知其体性，觉性转为自显之义。又是往昔，集聚者的意中安住着分别念，彼时为了断除疑惑之义，向续部的导师请教。噫玛是，仅对决定者，以殊胜的密咒侍奉而呼唤。又是往昔，导师以觉知这些意义，呼唤“觉性之王”后，请问圆满正等觉诸佛的见地之义是什么？我未曾知晓，请您开示。所谓“意”，其意义是怎样的？我以前未曾知晓，请导师无误地为我开示。依靠什么方法才能知晓？请您为我开示此方法。如是祈请。金刚手往昔向导师祈请，与实相相合，觉性智慧中显现意的不同现象，与导师相应，仅在显现中出现祈请的方式。回答是，从那以后，又从无显现的虚空中，等等开示。从那以后，是祈请者所祈请的。从那以后，又是指上部的力量觉性。显现是六意的疑惑和无有之虚空。法性无有错乱。无有导师是，因为没有自续部的形象。觉性以觉知上部的形态，从那之中解脱之义。因为是见地和意，所以宣说了二者的意义。因此，教言未曾颠倒。特别是从六十四万大圆满中，秘密无字续部，往昔金刚手传于耳中。随后，为了使信奉自性大圆满意义者，遣除六意境的执着，而传于耳中。噫玛，请您务必证悟自利。噫玛，请您务必证悟利他。
English
Actions are caused by attachment, hatred, ignorance, pride, and jealousy. The mind with conceptualization is a combination of the above, with coarse thoughts about oneself and arrogance towards others. Thus, the last of the six assembled minds is directed towards the six objects of the mind with conceptualization. Instantaneous supplication means that by knowing its characteristics, awareness transforms into self-manifestation. Furthermore, in the past, conceptualization resided in the mind of the compiler, and at that time, to dispel doubts, he inquired of the teacher of the tantra. "Kyema" is a call to the one who teaches with certainty, through the special service of secret mantras. Also, in the past, the teacher himself, knowing the meaning of these, called out, "King of Awareness," and then asked, "What is the meaning of the view of the perfectly enlightened Buddhas? I do not know this, please explain it to me. What is the meaning of what is called 'Gongpa' (intention)? I did not know it before, please, teacher, explain it to me without error. Through what method is it known? Please grant me that method." Thus he requested. Vajrapani requested the teacher in the past, and in accordance with reality, different phenomena of mind appeared in the wisdom of awareness, and in accordance with the teacher, the manner of requesting appeared merely as a phenomenon. The answer is taught from then on, again from the expanse of no appearance, and so on. From then on, it is what the petitioner requested. From then on, it refers to the power awareness of the upper part. Appearance is the expanse of doubt and non-existence of the six minds. The nature of reality is without confusion. The absence of a teacher means that there is no form of self-continuum. Awareness, by knowing the form of the upper part, is the meaning of liberation from it. Because it is view and intention, the meaning of the two is spoken. Therefore, the teachings are not reversed. In particular, from the sixty-four hundred thousand Great Perfections, this secret wordless tantra was transmitted to Vajrapani's ear in the past. Subsequently, in order to turn back the attachment of the objects of the six minds of those who are devoted to the meaning of the Great Perfection of self-nature, it is transmitted to the ear. Kyema, may you surely realize your own benefit! Kyema, may you surely realize the benefit of others!
Chinese
啊！六识的显现并非真实存在，而是由于不理解，才像显现那样从自身轮转而生。因此，显现为六境的这些，依赖于自性圆满大之见而得以清净的方法，我已宣说。耳朵的官能不要散乱于其他境，要像避免自己智慧的过失，如底部破裂、口朝下、侧面破损、有毒等一样避免，并听闻。这是连同对听者的教诲一起宣说的。现在是导师的真实回答。以空性之词划定界限，从而显示对事物的否定，即我对于自生智慧之见，没有可以划定的对象。诸如此类地显示，即我乃是初始基位的智慧，其自性本初清净的智慧没有任何垢染，自性任运显现的智慧脱离了粗糙事物的生起，自性完全清净的五光无间断地显现，以及大悲周遍的智慧，无需勤作，对于不同种类的应调伏者，化现为不同种类的调伏化身，从而圆满成办利他之事。执持相状的五种智慧，很容易理解。像这样，这两种智慧，由于依赖官能而可以观看，所以是见。而考察是，由于没有用分别念单独划定，而是安住于无造作的自然大之中，所以没有上述六识的对境。也就是说，由于没有谈论先前执着的习气之因的意识，以及没有烦恼意，所以对于先前已逝去的没有追溯。由于没有引发后来生起的习气，没有普遍寻求的意，以及没有伴随分别念的意，所以没有后来生起的习气。由于没有依赖现在习气之因的决定意，以及没有决定义二者，所以现在显现的六识对于境的执着，在觉性本身中也是没有的。像这样，由于没有六识，所以也没有业的连接。由于没有连接业，所以先前、之后、现在的三种习气完全没有。由于没有这些，所以作为唯一自性的无明也没有，因为一切都显现为觉性的显现，所以无明的因自然止息。没有俱生无明，因为除了觉性智慧之外
English
Ah! The appearance of the six consciousnesses is not truly existent, but due to not understanding, it revolves and arises from itself as it appears. Therefore, the method to purify these appearances as the six objects, relying on the view of the Great Perfection of self-nature, I have explained. The faculty of the ear should not be distracted by other objects. Like avoiding the faults of one's own mind, such as a broken bottom, being upside down, having a broken side, or being poisonous, listen and heed. This is taught along with the advice to the listener. Now, the actual answer of the teacher: defining emptiness with words, thereby showing the negation of things, that is, for my view of self-arisen wisdom, there is no object to be defined. Thus it is shown that I am the primordial ground of wisdom, the essence of the wisdom of original purity, without any defilement, and the wisdom of self-nature, spontaneously appearing, is separate from the arising of coarse things, the five lights of self-nature completely pure appear without interruption, and the wisdom of all-pervading compassion, without effort, for the different kinds of beings to be tamed, manifests as different kinds of taming emanations, thereby perfectly accomplishing the benefit of others. The five wisdoms that grasp characteristics are easy to understand. Like this, these two wisdoms, because they can be seen depending on the faculties, are the view. And the examination is that, because it is not separately defined by conceptual thought, but abides in the unfabricated, natural Greatness, therefore there is no object of the above six consciousnesses. That is, because there is no consciousness that speaks of the cause of previous clinging habits, and no afflicted mind, there is no tracing back to what has passed before. Because there is no arousing of later arising habits, no universally seeking mind, and no mind accompanied by conceptual thought, there are no later arising habits. Because there is no determining mind that relies on the cause of present habits, and no determining mind, the six consciousnesses that appear now have no grasping of objects in awareness itself. Like this, because there are no six consciousnesses, there is also no connection of karma. Because karma is not connected, the three habits of past, future, and present are completely absent. Because these are absent, there is also no ignorance as the sole self-nature cause, because everything appears as the appearance of awareness, so the cause of ignorance naturally ceases. There is no co-emergent ignorance, because apart from the wisdom of awareness