English
Homage! Because you are the nature of mind, the activities of all Buddhas manifest. Because you are the wisdom nature of all Buddhas of the three times, please make all wisdom clear. Because you possess the essence of the body of all Buddhas of the three times, you appear as a wondrously playful body. Because you are the essence of the speech of all Buddhas of the three times, the speech of awareness, you appear as wondrously playful speech. Because you possess the very nature of the activity of all Buddhas of the three times, you are the master who perfects all the meanings of words. The essence of the precious magical wheel, urge the fortunate ones to practice it as one. Thus, praised with the five: body, speech, mind, qualities, and activity. Urge! Again, adding, because you possess the precious magical means, from whatever suitable and harmonious door, effortlessly unite with the limit. Thus, urge that this is the vehicle of recitation. Furthermore, what is to be spoken of first is that, although the entity of bodhicitta is free from all expressions, in order for the mind that does not understand to grasp the words, please illuminate it with the lamp of speech. Thus, instruct the speaker. Understanding the meaning of the instruction, Vajrasattva, from the samadhi of a moment, from his heart, Vajrapani himself appears, hands over the self-igniting wheel of jewels, and instructs thus: The secret meaning of non-dual wisdom, uncreated, effortless, the naturally enlightened Buddha, the great Madhyamaka, the straight path, you should show to the assembled gathering. Then, he instructs. Then, Vajrapani promises thus: Vajrasattva is vast as the sky, not the realm of words, it is very difficult for me to explain, but in order for those who do not understand to grasp the meaning of the words, in order to make them realize through symbols, I will explain as appropriate. Having promised and vowed thus, Vajrapani, in order not to contradict the intention of the Buddhas of the three times, gathers the Buddhas of the three times into the five families, and in order to practice the intention of the five families, in the Vajra Overpowering realm of the eastern world, the Sugata Vajra Secret dwells on the Vajra Rock, teaching the suchness of the secret mantra to the irreversible retinue for three times, and abiding there, he asked him, the mind itself is Vajra
Chinese
如是等。生与灭是如何产生的？ 询问后，答复说：心性不变金刚上，生灭是不存在的，从分别念生灭产生。 这样说后，断除了疑惑。 在南方世界的珍宝显现的刹土中，如来珍宝生源坐在珍宝自燃的座垫上，为不可分的眷属在三时中开示密咒的真如，并安住于此。向他请教：从菩提心的自性中，不由因缘勤作所成就的，功德果实是如何显现的？ 询问后，答复说：如纯净的夏嘎装饰品一样，因果究竟从根本上圆满。一切皆是自生心髓之精华，如果证悟了秘密方便，果实如阳光般显现。 这样说后，断除了疑惑。 在西方世界的莲花刹土中，如来名为莲花光，无垢地坐在莲花座垫上，为不可分的眷属在三时中开示密咒的真如，并安住于此。向他请教：心性如莲花般清净，能取所取的垢染是如何产生的？ 询问后，答复说：如莲花虽生长在淤泥中，却不被淤泥的过失所染污。菩提心的体性，不会转变为轮回的觉悟，轮回是从分别念产生的。 这样说后，断除了疑惑。 在北方世界的清净成就的刹土中，如来不空成就坐在十字金刚杵的座垫上，为不可分的意之轮，在三时中开示密咒的真如，并安住于此。向他请教：在不勤作的心之自性中，利益众生的事业是如何产生的？ 询问后，答复说：如果证悟了自生智慧，事业会以加持的方式显现。 这样说后，断除了疑惑。 在中央世界无边际的刹土中，如来毗卢遮那佛坐在法轮的座垫上，他的意不为法性所动摇，为他的特殊眷属和不可分的意，在三时中开示密咒的真如，并安住于此。从他的心中散发
English
Like that. How do birth and cessation arise? After asking, the reply was given: On the unchanging vajra of mind-essence, birth and cessation do not exist; birth and cessation arise from conceptual mind. Having said this, doubt was severed. In the southern world, in the realm called Jewel Appearance, the Thus-Gone One Jewel Source, seated on a self-igniting jewel seat, teaching the suchness of mantra in the three times to an indivisible retinue, was asked: From the nature of bodhicitta, not accomplished by cause, condition, or effort, how do qualities and fruits appear? After asking, the reply was given: Like an ornament of pure shaka, cause and effect are completely perfected from the ground up. Everything is the supreme essence of self-arisen essence. If the secret means are realized, the fruit will appear like the light of the sun. Having said this, doubt was severed. In the western world, in the realm called Lotus-Possessed, the Thus-Gone One called Lotus Light, stainless, seated on a lotus seat, teaching the suchness of mantra in the three times to an indivisible retinue, was asked: Since mind-essence is pure like a lotus, how do the stains of grasping and being grasped arise? After asking, the reply was given: Just as a lotus dwells in mud, it is not stained by the faults of mud. The nature of bodhicitta does not transform into the realization of samsara; samsara arises from conceptual mind. Having said this, doubt was severed. In the northern world, in the realm called Purely Accomplished, the Thus-Gone One Amoghasiddhi, seated on a crossed vajra seat, teaching the indivisible wheel of intention, the very meaning of mantra in the three times, was asked: In the nature of effortless mind, how do activities that benefit beings arise? After asking, the reply was given: If self-arisen wisdom is realized, activities will appear as blessings. Having said this, doubt was severed. In the central world, in the realm of Boundless, the Thus-Gone One Vairochana, seated on a wheel seat, his intention unwavering from the nature of reality, teaching the suchness of mantra in the three times to his special retinue and indivisible intention, was asked. From his heart emanated
Chinese
金刚手化身未能劝动，以微笑的光彩坐在佛陀足下。毗卢遮那佛光芒四射地赐予：聚集的眷属们，你们是诸佛之心的精华，请证悟智慧的秘密意义。如果不能确定地理解那个意义，就像频婆果一样，不会产生成熟的果实。这样消除了疑惑。然后，金刚手从自己的座位上站起来，像狮子一样问道：您是不畏惧的狮子，如果不证悟智慧的秘密意义，就像频婆果一样，即使成熟也不会结果实，所以请证悟智慧的秘密意义。慈悲的主宰，您的教言，如今我的无明，请开示智慧的秘密意义。这样请示后，佛陀开示道：智慧秘密的自性，是佛与众生无二无别，像虚空一样遍及一切。无明与智慧没有差别，未证悟与证悟在道上是一。智慧秘密的自性是，自明光明完全清净，显现的念头即是智慧。根本自性是珍宝库，自生不造作，本来清净。智慧秘密的殊胜是，在各种显现上没有执着，不可见，如幻，任运成就。如果恒常光明，那就是见。这样说后，消除了疑惑，获得了见地的把握，通晓了行持的方法，禅修融入了空性，果不依赖于因，在道上没有次第地获得了深刻的理解。在《大幻化网》中，这是如来意传的第三个阶段。 然后，降临到三处天界，金刚手的化身，散发出无数意化身，在四生处的处所。基名以三种方式，用黑暗、水和太阳来表示。这样说，本体无二，如黑暗的深渊般讲述。自性如太阳升起般，显现如水的近因般讲述。获得了理性的把握。身体不存在，意的根基，命的根基，念的根基，依靠命的根基，通过示现慈悲，理解了意的任运成就三者，并获得了把握。还有，《十经》中说：无色界是无实而成立，无境之法应如无般观想，色
English
The emanation of Vajrapani could not persuade him, and sat at the Buddha's feet with a smiling radiance. Vairochana, with radiant light, granted: "Assembled retinue, you are the essence of the hearts of all Buddhas. May you realize the secret meaning of wisdom. If you do not definitely understand that meaning, like the fruit of the bimba, no ripe fruit will come forth." Thus, doubt was dispelled. Then, Vajrapani rose from his seat and asked with a lion's demeanor: "You are the fearless lion. If you do not realize the secret meaning of wisdom, like the fruit of the bimba, even if it ripens, no fruit will come forth. Therefore, may you realize the secret meaning of wisdom. Lord of compassion, your words, now my ignorance, please reveal the secret meaning of wisdom." Having asked this, he was answered: "The nature of the secret of wisdom is that Buddha and sentient beings are non-dual. Like the sky, it pervades all. Ignorance and wisdom are not different. Non-realization and realization are one on the path. The nature of the secret of wisdom is that self-awareness is clear and completely pure. Manifested thoughts are clear as wisdom itself. The fundamental nature is a treasure trove, self-born, uncreated, and primordially pure. The sacredness of the secret of wisdom is that there is no grasping onto various appearances. It is invisible, illusory, and spontaneously accomplished. If it is always clear, that is the view." Having said this, doubt was dispelled, and he gained confidence in the view, understood the means of practice, meditation became vast, the result did not depend on the cause, and he gained a deep understanding without stages on the path. In the Great Net of Illusion, this is the third stage of the transmission through the intention of the Sugata. Then, descending to the three heavenly realms, the emanation of Vajrapani, scattering countless mind emanations, in the places of the four modes of birth. The base name is shown in three ways: with darkness, water, and the sun. Thus, the essence is non-dual, described like a dark abyss. The characteristic is described like the rising sun, the appearance like the proximate cause of water. He gained confidence in reasoning. The body does not exist, the faculty of mind, the faculty of life, the faculty of memory, relying on the faculty of life. By showing compassion, he understood the three aspects of the spontaneous accomplishment of mind and gained confidence. Also, in the Ten Sutras: "The formless realm is established without substance. The objectless dharma should be viewed as non-existent. Form
Chinese
执着我见之理法，舍弃导师之身语意，超越不住于相之境。因此，以慈悲之心领悟了信仰。之后，于色界十七处，化现为声音，如雷鸣般宣说。对色界之神如此说道：灯、莲花、流水等，在词与义上巧妙结合。因此，本体如无二之花，自性如自明之灯，现象如暂时之流水般宣说。色界乃贪执之处，因我慢贪执而显现成就，故不应于色起我慢。导师宣说为三教，以堕落宣说为无贪三教。因此，梵天等四禅为十二，清净种姓之五神为：此处无二欲，无不善，初禅中无。因此，无气味，无睡眠，无贪欲，无十不善。色身虽如彩虹般生起，然与宫殿同时生起，临终时亦如彩虹消逝般离去。无执着，仅于显现中通达任运成就之三，并获得确信。之后，于欲界六天，三十三天之境，须弥山之顶，四角之内，有八大园林。其内，有大城市善见城。其中心，于殊胜之殿中，下基为金，墙壁为五宝，有小凸起，顶端三层。其顶端，竖立金刚杵九尖之生命树。彼处，昔日之天子善护，向子贡噶宁波宣说。心之化身金刚手，于生命树之上，约七塔拉高度之上，不动之意 தெளிவு。手持金色，散发光芒，从胜乐园林中从三摩地中起身，登上光之阶梯，于生命树顶端之金轮座上安坐，撑起自燃之宝轮伞盖。见解为：从卡萨曼达起，本体非成实之诸法，此等自性难以测度，现象无碍显现。因此为任运成就之三。授予普遍灌顶之王位。降下十句窍诀之神通，大明点之灌
English
The Dharma of reason without clinging to self, abandoning the body, speech, and mind of the teacher, transcends the realm of non-abiding signs. Therefore, through compassion, one comprehends faith. Then, in the seventeen abodes of the Form Realm, transforming into sound, it is proclaimed like thunder. To the gods of the Form Realm, it is said: Lamp, lotus, flowing water, etc., are skillfully combined in word and meaning. Therefore, the essence is proclaimed as a non-dual flower, the characteristic as a self-illuminating lamp, and the appearance as a temporary flowing water. The Form Realm is the place of attachment; it is manifested and accomplished through pride and attachment. Therefore, one should not have pride in form. The teacher teaches as the Three Teachings, and through downfall, teaches as the Three Teachings without attachment. Therefore, the four meditations of Brahma and others are twelve, and the five gods of the Pure Lineage are: Here, there are no two desires, no non-virtue, and none in the first dhyana. Therefore, there is no smell, no sleep, no desire, and no ten non-virtues. Although the form arises like a rainbow, it arises simultaneously with the palace. At the time of death, it also departs like a rainbow fading away. There is no attachment; only in appearance does one understand the spontaneously accomplished three and gain certainty. Then, to the six gods of the Desire Realm, in the realm of the Thirty-Three, on the summit of Mount Meru, within the four corners, there are eight great gardens. Within them, there is the great city of Good Vision. In its center, in the Excellent Palace, the foundation is gold, the walls are five jewels, there are small protrusions, and the top has three tiers. At its peak, a golden vajra with nine points, the life-tree, is erected. There, the former son of the gods, Deva Good Protector, taught the son Kunga Nyingpo. The emanation of the mind, Vajrapani, above the life-tree, about seven talas high, the unwavering intention is clear. Holding a golden hand, radiating light, arising from samadhi from the Joyful Grove, ascending the ladder of light, seated on the golden wheel seat at the top of the life-tree, a self-igniting jewel wheel parasol is held up. The view is: From Khasamanta, the essence of all phenomena is unestablished, such characteristics are difficult to fathom, and appearances arise unceasingly. Therefore, it is the spontaneously accomplished three. The empowerment of universal kingship is bestowed. The ten miraculous prophecies of instruction descend. The empowerment of the Great Bindu.