English
The wisdom that does not abide in any extreme. It touches all mudras and is not separate from them. Nothing can obstruct or divide it, like vajra-like wisdom. All dharmas of samsara and nirvana cannot transcend it, it transcends the changes of the three times, and expands in equality. Just as people cannot find loopholes in the king's decree, it is called the "wisdom of transcending thought." Furthermore, there is the single bindu, the awareness dharmakaya. Ultimate truth is indivisible. The mandala of the son, great bliss bodhicitta. The reality of the ground. The alaya, the continuum of the cause. The spontaneously accomplished mandala of self-nature. Truth is indivisible. The mandala of the three vajras. The mandala of essence, nature, and compassion. The space of indivisibility of samsara and nirvana. The mandala of primordial enlightenment. The mandala of primordial purity and spontaneous accomplishment, etc., are referred to by many names. In essence, the single bindu of the dharmakaya, which is the inseparability of the ground and the result, is it. If it is measured from the perspective of self-nature purity, then primordial enlightenment is the actual dharmakaya, because there is no obscuration in its self-nature. Therefore, one must realize primordial enlightenment. If one does not understand this, one will, like the Paramita Vehicle, consider the ground to be a spontaneously accomplished mandala, merely a cause for enlightenment, and therefore not understand the correct view of the Mantrayana. Therefore, it is very important. The Characteristic Cause Vehicle knows sentient beings as the cause of enlightenment. The Result Vajra Vehicle meditates on mind itself as enlightenment. So it is said. From the perspective of appearance, although mind itself is primordially pure, it is impure due to temporary defilements. This dharmata residing in the continuum of sentient beings, if viewed from the perspective of each sentient being's own nature, must be said to be not a Buddha with two purities, and if defilements are removed, it will also be said to be enlightenment. These two must be understood from the perspective of establishment and appearance, so that there is no contradiction. Therefore, since the Sugatagarbha is primordially endowed with qualities and spontaneously accomplished, the Nirvana Sutra says that all paths are the cause of its manifestation. In the tantras such as the Wisdom Vajra Collected from All, it is said that all paths are the cause of the manifestation of the primordially luminous dharmakaya, not the cause of generation.
Chinese
为了解说并非是“现在”之因的甚深要点，必须以不共的方式来理解。如果这样理解，就能如实地领会密咒的意旨。像这样，何时能毫不颠倒地证悟原始本始坛城本自成佛的自性之义呢？一旦证悟，便与三世诸佛的意旨无二无别，由于安住于不退转之地，刹那间便能获得基果无别之至高成就，确然能获得大金刚持的果位。因此，要以显现与存在皆清净的法身意旨的坚定信念，来断定并反复思维显现与存在本自成佛。此即名为“自生义之莲花生”，其名声遍及十方诸佛无量刹土。同样，化为诸佛心意中的智慧萨埵之相的，即是具德佛莲花生、文殊金刚利剑。在《文殊幻化网赞·歌咏品》中说：“具德佛莲花生，执持一切智智藏，持有国王幻化种种相，伟大佛陀持明咒。”如是宣说。不仅如此，三世诸佛及其眷属所调伏的一切寂静与忿怒坛城，虽然名号与身相各异，但若能以对此义的究竟证悟来把握，并以禅修作为坚定信念，那么无论显现何种事业与行为，一切都会转为密咒之道，从而获得瑜伽自在的意旨。如是，《自生智慧之续》中说：“无执著则得无上，无供养则诸神成就，无念诵则心要圆满，无修持则成就获得。”又，《喜金刚续·二观察品》中说：“无有禅修者，亦无所禅修，无神亦无咒，离戏论自性中，神与咒真实安住。”又，《离戏论义大光明续》中说：“因此，自明超越心识之境，凡是安立皆是名，凡是思虑皆是心，凡是显现皆是境，凡是作为皆是坏灭。由于三世一切分别念皆坏灭，故得不生不灭自生大身，无造作无
English
To understand the profound key point of speaking about what is not the cause of "now," one must understand it in an uncommon way. If one understands in this way, one will truly comprehend the meaning of the secret mantra. Like this, when will one realize without inversion the meaning of the nature of the primordial ground mandala, which is spontaneously enlightened? Once realized, it is non-dual with the intention of the Buddhas of the three times. By dwelling on the irreversible ground, in that very instant, one will definitely attain the supreme accomplishment of the inseparability of ground and result, the state of the great Vajradhara. Therefore, with the firm conviction of the Dharmakaya intention that all appearances and existence are pure, one should determine and repeatedly contemplate that appearances and existence are spontaneously enlightened. This is known as "Padmasambhava of the Meaning of Self-Arisen," whose fame extends to the boundless realms of the Buddhas in the ten directions. Similarly, the one who transforms into the form of a wisdom being in the hearts of all the Buddhas is the glorious Buddha Padmasambhava, Manjushri Vajra Sharp. In the chapter of praise and song of the Manjushri Magical Net, it is said: "Glorious Buddha Padmasambhava, holder of the treasury of omniscient wisdom, holder of various magical forms of kings, great Buddha holder of knowledge mantras." Thus it is said. Moreover, all the peaceful and wrathful mandalas that the Buddhas of the three times and their retinue subdue, although they appear with different names and forms, if one grasps them with the ultimate realization of this meaning and makes meditation the firm conviction, then whatever activities and behaviors appear, everything will turn into the path of mantra, and one will attain the intention of the lord of yoga. Thus, in the Tantra of Spontaneous Arising of Awareness, it is said: "Without grasping, one attains the unsurpassed. Without offerings, the deities are accomplished. Without recitation, the essence is perfected. Without practice, the accomplishment is attained." Also, in the Hevajra Tantra, Second Examination, it is said: "There is no meditator, nor is there meditation. There is no deity, nor is there mantra. In the nature free from elaboration, the deity and mantra truly abide." Also, in the Tantra of Great Clarity of Meaning Free from Elaboration, it is said: "Therefore, self-awareness transcends the realm of mind. Whatever is established is a name, whatever is thought is mind, whatever appears is an object, whatever is done is destroyed. Because all the thoughts of the three times are destroyed, one attains the unarisen, unborn, spontaneously arisen great body, without fabrication, without
Chinese
不执著于生起。不思、不执、不著、不依赖。 智慧的本性即是如此安住。 又，《普作王续》云： 如何显现，即如是之自性一味。 于此，谁也不要改造。 于未改造、平等之王上， 不思之法身意趣任运成就。 又，以此一即圆满之圣教， 安住于诸佛之意趣。 以此一切圆满之义， 成办一切皆圆满。 于此无为中，谁安住， 此身之人、天亦， 意趣、法性即是佛。 以此利益有情后， 不勤作修持，而得安乐。 又，一切之精髓菩提心， 本来自性任运成就故， 不需以十种自性寻觅与修持。 我之自性，一切譬如虚空。 于虚空上，谁也不勤作。 又，《大圆满智慧虚空等性续》云： 若证悟自生法身， 则不需行作诸事业， 如获珍宝一般， 事业与利生自生起。 又，通达彼义之瑜伽士， 于人身中得遇佛心， 于自生身中得梵天之语， 彼即当下是普贤。 又，《普贤大安住续》云： 若未证悟胜义谛， 且自生智慧未生起， 则无有未成毒者， 亦无有能害怨敌者。 若证悟大乐之义， 且开启菩提心之门， 则无有未得之果， 亦无有非佛者。 又，常无断灭大乐， 不变勤作自生处， 无我无自无偏颇。 又，不动如是于法界中明， 不生圆满故名大圆满， 无有勤作故名无为法， 无有希求故自性圆满。 三界器情一切诸法， 皆是大乐自性之庄严， 于具大功德之刹土中， 一切无余皆成佛。 又，《普贤六界续》云： 初始之怙主无垢清净自光明之中，自生自显，是诸佛之事业自性，亦是最极甚深秘密。
English
Not clinging to arising. Not thinking, not grasping, not attaching, not relying. The nature of wisdom abides thus. Furthermore, from the "All-Creating King Tantra": How it appears is the same as suchness, one taste. Here, let no one alter it. Upon the unaltered, equal king, The non-conceptual Dharmakaya intention is spontaneously accomplished. Furthermore, with this scripture of completion in one, The Buddhas' intention abides in this. With this meaning of all-encompassing completion, It makes everything perfectly complete. Whoever abides in this non-action, This body, whether human or divine, Their intention, the nature of reality, is Buddha. Having benefited sentient beings with this, Without effort or practice, one becomes happy. Furthermore, this Bodhicitta, the essence of all, Because it is primordially self-existing and spontaneously accomplished, There is no need to seek and practice with the ten natures. My nature is like the sky in every way. In the sky, no one makes effort. Furthermore, from the "Great Perfection Wisdom, Equality with the Sky Tantra": When the self-born Dharmakaya is realized, There is no need for actions and deeds, Like finding a precious jewel, The activities and benefit for beings arise spontaneously. Furthermore, that yogi who realizes that meaning, In the human body, meets the Buddha's mind, In the self-born body, obtains the voice of Brahma, Immediately, that is Samantabhadra himself. Furthermore, from the "Samantabhadra Great Abiding Tantra": If the ultimate truth is not realized, And self-born wisdom has not arisen, Then there is nothing that has not become poison, And there is nothing that can harm as an enemy. If the meaning of great bliss is realized, And the door of Bodhicitta is opened, Then there is not a single result not attained, And there is not a single being who is not a Buddha. Furthermore, constant, without cessation, great bliss, Unchanging, effortless, self-arisen place, No self, no ego, no partiality. Furthermore, unmoving, clearly in the sphere as it is, Unborn, complete, therefore Great Perfection, Without action or effort, therefore uncompounded, Without aspiration, complete in itself. The three realms, all that contains and is contained, Are the adornment of great bliss itself, In the field of great qualities, Everything without exception is also Buddha. Furthermore, from the "Samantabhadra Six Spaces Tantra": The primordial protector, from the center of stainless purity and light, self-born and self-arisen, is the nature of the activity of all Buddhas, and also the supreme great secret.
Chinese
获得了意的身体，因此，具有不退转的智慧瑜伽，具备智慧和力量的幸运者，由于所有果实都达到了极限，所以与我普贤王如来具有相同的命运。就像《龙钦饶绛巴大师的续部》中所说：“即使对轮回和涅槃的一切都拥有控制权，也不会偏离平等的意义。一切都统一于普贤王如来。”正如这些揭示终极意义的金刚句所清楚表明的那样。因此，即使从本性上来说，安住于实相中，本初的、原本的坛城中，没有任何法移动、不移动、不会移动，但在显现上，作为力量或轮的方式，轮回和涅槃的各种显现以多种多样的自性显现。由于对未证悟、错误证悟、片面证悟以及未如实证悟的显现，产生了不可思议的散乱，因此是无限的。由于在所有三时中，一切都发生在法界中，所以被称为“空”。由于这样散乱和显现，所以被称为“行”，并且被无量众多所围绕。所有这些都只是安住之自性、心的显现。正如大乘经部中所说，轮回和涅槃的一切显现都只是由分别念所安立。虽然没有超越这种三时平等性的法性，但三时的显现却以清净和不清净的各种方式无限地显现。然而，从安住的层面来看，一旦证悟到一切显现和存在都原本是四金刚的自性，并且不超越它，那么以自然、原始、纯粹、放松和宽广的方式安住，由于被深刻的要点所掌握，就像在金岛上，有智慧的人找不到普通的泥土和石头一样，没有不清净的显现和执着，一切都显现为清净的广大，并且安住于显现即解脱、无执着、如河流般不断的瑜伽中，从所有名言概念的束缚中解脱出来。无需寻找，大乘道果的所有功德都自然圆满，获得了无惧法身的永恒统治，安住于所有道路和乘的终极、无勤作的阿底瑜伽的见解中。对于安住于这种实相意义的人，思维之后，请您跟随我修持，这样修持，显现和存在将显现为四金刚的坛城。