Chinese
以…加持。首先是初、中、末。那是什么原因呢？因为一切法都显现在自己的心中，并且像虚空一样见到，所以最初也是法性。以大表征，五毒本身显现，本体是空性，因此见到那本身是法性，那也就在那本身中自解脱。那些的比喻就像从水中生出的水泡一样。一味，无生，自性光明。像这样，烦恼显现为法性一样，那么生起什么念头呢？凡是生起的都变成法性大乐，成为一味，自性清净。今后一切也都这样。像这样，在显示证悟中生起后，今后五毒和行境，无论显现什么念头，都无余地在那本身中显现。就像对绳子的蛇执着消失，或者认识到波浪和水泡一样，在三时中都无法消除。外内生活的五种资具。觉性无生本身，在外境的色等五境中自性显现，受用增长，以及内里方便智慧父母的大乐受用，在一个之中五者圆满显现，虽然对某些人来说是应舍弃的，但在这里象征着大智慧，是极大的体验。无作无生自性见。像这样，谁来指示呢？从觉性本身无生中，五境如何显现，那本身也见到不是从大乐之外而来，那本身也因未被对治所染而自解脱，并且显现为空性。内在的五者也是大乐的色等，大乐本身显现为五种，那也是庸常、天性、幻化自性和空性的神变，显现为不是其他。确定见到，无有自性。那些又是如何见到的呢？只要生起口诀和方便的确定智慧之时，就会消除对差别和自续的执着，觉性的坛城显现且不混杂，见到本体是空性。如水泡、云和水纹。那些体验和比喻是：在清澈的水中生起水泡，又溶解于水本身，以及在虚空中出现云，并在那本身中溶解，还有在水中因缘而画出图案，无论如何绘制，都是水本身，并且也溶解于水中一样。
English
It is blessed by... First, the beginning, middle, and end. Why is that? Because all dharmas are clear in one's own mind, and seeing it like the sky, the beginning is also the nature of dharma. With the great symbol, the five poisons themselves are clear, the essence is emptiness, so seeing that itself as the nature of dharma, that also becomes self-liberated in that itself. The example of those is like a bubble arising from water. One taste, unborn, self-luminous nature. Like that, as afflictions appear as the nature of dharma, what thoughts arise? Whatever arises all becomes the great bliss of dharma nature, becoming one taste, naturally purified. Hereafter, everything is the same. Like that, having arisen in showing realization, hereafter, the five afflictions and the objects of experience, whatever thoughts appear, without exception, appear in that very nature. Just like the clinging to a snake on a rope disappears, or recognizing waves and bubbles, it cannot be removed in the three times. The five necessities of outer and inner life. The unborn nature of awareness itself, in the five external forms and so on, its own nature arises, enjoyment increases, and the great bliss enjoyment of the inner method and wisdom of the father and mother, in one, the five are completely clear, although for some it is to be abandoned, here it symbolizes great wisdom and is a great experience. Unborn action, unborn nature seen. Like that, who teaches? From the unborn nature of awareness itself, however the five objects appear, that itself is seen not other than from great bliss, and that itself is also self-liberated because it is not contaminated by antidotes, and appears as emptiness. The inner five are also forms and so on of great bliss, great bliss itself appears as five, and that is also ordinary, the nature of deities, the nature of illusion, and the magic of emptiness, appearing as not other. Surely seeing, there is no essence. How are those seen? As long as the definite wisdom of the oral instructions and methods arises, the clinging to difference and self-continuity is reversed, the mandala of awareness is clear and unmixed, and the essence is seen as emptiness. Like water bubbles, clouds, and water patterns. The experience and example of that is: in clear water, water bubbles arise, and again dissolve into the water itself, and clouds appear in the sky, and dissolve in that itself, and whatever patterns are drawn on the water due to conditions, no matter how they are drawn, it is the water itself, and it also dissolves into the water.
Chinese
哦！无定自心触及法界。如是，一切法，觉性如虚空，无边无际，五烦恼和五欲，以及念头思虑的意识，如实知自心。彼即安住并解脱于无始无终的法界之体性中。显现入于心，因此，所有显现，自性即是心，于未作之明点中，以证悟之体验而入，三门无所作为，觉性无论如何显现，然从一切意识中解脱，即是如是性。境心无有真实之念。于此，境显现为觉性，显现融入于心中而明了。境上无有真实之念，心以心观之，未见任何体性而被指示，心亦非真实成立且不存在，何处意识和作为止息，彼即未作之法性，于此，无论修与不修，皆无我。三时未作之精要心。何处以圣言和上师口诀，将轮回涅槃觉性，安立于未作之广大的安乐中，并于彼等之中确定安住之时，三时不可执取的觉性，对于未生者，无法以对治和方便来触及，乃是精要菩提心中自明。如实观之则无意识。安住于彼之行为是，处于舍弃先后之大乐中时，自知且忆念，以及以共同和他物观之，亦无意识，观自身之体性，亦从一切意识中解脱，如水和虚空一般。不割断先后念头之界限。于此，觉性之安住方式是，处于舍弃先后之大乐中时，于三时平等之体性中，不割断先前之念头，不倾心于后来者，现在不住于自身之体性，乃是自性光明。向外所见皆是境。若从微小或长久之念头中，境显现出来，于何时，因意义不明显，而使知识动摇于五境之时，于知识中所显现的，即是境本身。彼即是经过观察而触及内在。观察此境从何而来，并非来自他处，而是来自内在的
English
O! The unfixed self-mind touches the Dharmadhatu. Thus, all dharmas, awareness is like the sky, without beginning or end, the five afflictions and the five desires, and the consciousness of thoughts and concepts, knowing one's own mind as it is. That itself abides and is liberated in the essence of the Dharmadhatu, which has no beginning or end. Appearances enter the mind, therefore, all appearances, the nature of which is the mind itself, enter into the experience of realization in the unmade bindu, without the need for action in the three doors, no matter how clear the awareness is. Having been liberated from all concepts, that is Suchness. Object-mind has no concept of truth. Therein, the object appears as awareness, and the appearance is clearly integrated into the mind. There is no concept of truth in the object, and when the mind looks at the mind, no essence is seen, as it is shown, and the mind is not truly established and does not exist. Where concepts and actions cease, that is the unmade nature of reality, and in that, neither meditation nor non-meditation has any self. The unmade essence-mind of the three times. Where, through the Agamas and the Guru's instructions, samsara and nirvana, bodhicitta itself, are established in the unmade great bliss, and when one is certain to abide in them, the awareness that cannot be grasped in the three times, the unarisen, cannot be touched by antidotes or means, it is self-luminous as the essence of bodhicitta. Directly looking at it, there is no concept. The way to abide in that is, when one is in the great bliss of abandoning before and after, self-knowing and mindfulness, and even when looking at common and other objects, there is no concept, and when looking at one's own essence, one is freed from all concepts, like water and the sky. Do not cut off the boundaries of past and future thoughts. Therein, the way of abiding in awareness is, when one is in the great bliss of abandoning before and after, in the essence of the equality of the three times, one does not cut off the traces of previous thoughts, one does not incline to the later ones, and now one does not abide in one's own essence, it is self-luminous. Whatever is seen outwardly is the object itself. If an object appears from a small or long thought, whenever the meaning is not clear, and the knowledge is shaken by the five objects, whatever appears in the knowledge is the object itself. That is, having examined it, it touches the inner. Examining where that object comes from, it does not come from elsewhere, but from the inner.
Tibetan
མས་ཉིད་ལ་ཐུག་གོ།། གཉིས་ཀ་སེམས་ཉིད་དབེན་པ་སྟེ།། འོ་ན་ཕྱི་ནང་གཉིས་ཀར་སྣང་བའི་སེམས་དེ་གང་ཡིན་ཞེ་ན། བཤད་པའི་ཕྱི་རོལ་གྱི་སྣང་བ་དང་ནང་རིག་པའི་སྣང་བ་གཉིས་ཀ་སེམས་ཉིད་ཁོ་ན་ཡིན་ལ། དེ་ལ་ནི་ཕྱི་ནང་དུ་རྒྱུ་བའི་འདུ་ཤེས་ཀྱིས་དབེན་པ་སྟེ། ཕྱོགས་སུ་ཞེན་པ་མ་ལུས་པ་ཟད་པའི་ཕྱིར་རོ།། བརྟགས་པས་སྟོང་པའི་ངང་ལ་ཐིམ།། དེའི་ཚེ་ཡུལ་དང་ཤེས་པ་ཅིར་སྣང ཞིང་མཐོང་བ་ལ་བལྟས་པས་གཉེན་པོ་མེད་པར་རང་ཉིད་སྟོང་སྟེ།ཕྱོགས་ཀྱི་ཞེན་པ་ཟད་པ་ལ་བྱའོ།། དྲན་རིག་གང་བྱུང་བལྟས་པས་འཇིག། འོ་ན་ལྟ་བྱེད་ཀྱི་རིག་པ་དེ་ཡོད་དམ་ཞེ་ན། གང་དུ་ཕྱི་རོལ་གྱི་ཞེན་པ་མ་ལུས་པར་ཟད་ཀྱང་མྱོང་བ་དང་ཚོར་བ་དང་ཞེན་པ་དང་ ཡིད་ལ་བྱེད་ཅིང་སྙམ་དུ་སེམས་པ་དེ་ནི་དྲན་རིག་སྟེ།དེ་ལྟ་བུ་སྣ་ཚོགས་གང་བྱུང་ཡང། ངོ་བོ་ལ་བལྟས་པས་རང་བཞིན་དུ་འཇིག་པར་འགྱུར་ཏེ། དེ་ནི་རང་བྱུང་རང་ཞིའོ།། དེ་འདྲའི་ཉམས་ལྡན་དབང་བསྐུར་བྱ།། ནམ་མཁའ་ནས་ཡུམ་རྣམས་ཀྱིས་ཚིགས་སུ་བཅད་པའི་ དབྱངས་བརྗོད།ལྷ་མོ་རྣམས་ཀྱིས་མཆོད་པ་འབུལ་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱིས་བཀྲ་ཤིས་བརྗོད། སངས་རྒྱས་རྣམས་ཀྱིས་བུམ་པས་དབང་བསྐུར་བས། རཱུ་ཏྲའི་རྣམ་ཤེས་ལ་གནས་པའི་ལས་ཉོན་གྱི་བག་ཆགས་མ་ལུས་པ་དག་ནས་མེ་ལོང་ལྟ་བུའི་ཡེ་ཤེས་སུ་གྱུར་ཏོ།། དེ་ཡང་ ཉོན་མོངས་ཞེ་སྡང་དག།རྣམ་ཤེས་ཀྱི་ཕུང་པོ་གནས་འགྱུར། མེ་ལོང་ལྟ་བུའི་ཡེ་ཤེས་ཀྱིས་བག་ཆགས་བདག་གི་རྒྱུད་ལ་བཞག་པས་ལུས་མི་བསྐྱོད་པའི་རྡུལ་ཕྲ་རབ་ཀྱིས་གང་བའོ།། སངས་རྒྱས་རྣམས་ནི་ཐམས་ཅད་ཀྱི། སྐུ་གསུང་ཐུགས་ཀྱི།། གསང་གསུམ་གནས་ ལས་བྱུང་བ་ཡི།ཁམས་གསུམ་སེམས་ཅན་ཀུན་གྱིས་ཕྱག་བྱས་པའི།། རྡོ་རྗེའི་སེམས་དཔའི་བུམ་པ་དབང་བསྐུར་ཆེན་པོ་སྦྱིན།། སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་ཨ་བྷི་ཥིཉྩ་མཱྂ། སྔགས་ཀྱིས་དབང་བསྐུར། སངས་རྒྱས་རྣམས་ཀྱིས་རིན་པོ་ཆེའི་ཅོད་པན་ བདག་གི་སྤྱི་བོར་བཞག་ནས་དབང་བསྐུར་བས་ཉོན་མོངས་པ་ང་རྒྱལ་དག།ཚོར་བའི་ཕུང་པོ་རིན་འབྱུང་དུ་གནས་འགྱུར། མཉམ་པ་ཉིད་ཀྱི་ཡེ་ཤེས་ཀྱིས་བག་ཆགས་བདག་གི་རྒྱུད་ལ་བཞག་པས་རིན་འབྱུང་གི་རྡུལ་ཕྲ་རབ་ཀྱིས་བདག་གིས་ལུས་གང་བར་བསམ་ མོ།། སངས་རྒྱས་རྣམས་ནི་ཐམས་ཅད་ཀྱི། སྐུ་གསུང་ཐུགས་ཀྱི།། གསང་གསུམ་གནས་ལས་བྱུང་བ་ཡིས། ཁམས་གསུམ་སེམས་ཅན་ཀུན་གྱིས་ཕྱག་བྱས་པ།། རིན་ཆེན་འབྱུང་ལྡན་ཅོད་པན་གྱི་དབང་བསྐུར་ཆེན་པོ་ཁྱོད་ལ སྦྱིན།། སྔགས་ཀྱིས་བུམ་པ་བཞག་པ།། སརྦ་
Chinese
与心性相合。 二者皆是心性之空性。 那么，显现于内外二者的心是什么呢？ 所说外境之显现与内识之显现，二者皆是心性本身。 对于此，远离内外流转之概念，因为对一切方位的执着已尽。 观察后融入空性之中。 彼时，境与识如何显现？观视所见，无有对治，自性为空，即是对方位的执着已尽。 念识无论生起何者，观视则灭。 那么，能观之识存在吗？ 无论何处，外境之执着完全止息，然体验、感受、执着、作意、思虑，此乃念识。如是种种无论生起何者，观其本体，自性消逝，此乃自生自灭。 如是具证者，应予灌顶。 空中，诸佛母以偈颂之音宣说，天女献供，菩萨称颂吉祥，诸佛以宝瓶灌顶，如是，于鲁扎（藏文：རཱུ་ཏྲ།）之识蕴中，一切业惑之习气皆得清净，转为如镜之智。 如是，烦恼嗔恨灭，识蕴转位，如镜之智于自相续中留下习气，身体充满不可动摇之微尘。 诸佛乃一切之，身语意之，三密处所生，三界众生皆顶礼之，金刚萨埵之宝瓶，赐予大灌顶。 萨瓦 达塔嘎达 瓦日阿 阿比辛恰 玛（梵文天城体：सर्व तथागत वज्र अभिषिञ्च मां，梵文罗马拟音：sarva tathāgata vajra abhiṣiñca māṃ，一切如来金刚，请灌顶我）。 以咒语灌顶。 诸佛以珍宝之冠置于我顶，并灌顶，烦恼我慢灭，受蕴转为宝生，平等性智于自相续中留下习气，观想宝生之微尘充满我身。 诸佛乃一切之，身语意之，三密处所生，三界众生皆顶礼之，宝生之宝冠，赐予汝大灌顶。 以咒语置宝瓶。 萨瓦
English
It coincides with the nature of mind. Both are the emptiness of mind. Then, what is the mind that appears in both inner and outer aspects? As said, both the appearance of the outer world and the appearance of inner consciousness are the nature of mind itself. For this, it is devoid of the concept of flowing inside and outside, because all attachments to directions have ceased. Having examined, it dissolves into emptiness. At that time, how do objects and consciousness appear? Looking at what is seen, there is no antidote, and its own nature is empty, which means that attachment to directions has ceased. Whatever arises from memory and awareness is destroyed by looking at it. Then, does the consciousness that observes exist? Wherever the attachment to the outer world has completely ceased, yet there is experience, feeling, attachment, attention, and thinking, this is memory and awareness. Whatever arises in various ways like this, when looking at its essence, it naturally disappears, and this is self-arising and self-pacifying. Such an experienced person should be initiated. From the sky, the mothers express the melody of verses, the goddesses offer offerings, the bodhisattvas recite auspicious words, and the Buddhas initiate with a vase. Thus, in the consciousness aggregate of Rudra, all the habitual tendencies of karma and afflictions are purified and transformed into mirror-like wisdom. Thus, the affliction of anger is extinguished, the consciousness aggregate is transformed, and the mirror-like wisdom leaves habitual tendencies in one's own continuum, filling the body with immovable particles. The Buddhas are all, from the body, speech, and mind, from the three secret places, all beings of the three realms prostrate, the Vajrasattva vase, bestows the great initiation. sarva tathāgata vajra abhiṣiñca māṃ (Sanskrit: सर्व तथागत वज्र अभिषिञ्च मां, English literal meaning: All Tathagatas, Vajra, please initiate me). Initiation with mantra. The Buddhas place a jewel crown on my head and initiate me, the affliction of pride is extinguished, the feeling aggregate is transformed into Ratnasambhava, the wisdom of equality leaves habitual tendencies in one's own continuum, and I visualize my body filled with the particles of Ratnasambhava. The Buddhas are all, from the body, speech, and mind, from the three secret places, all beings of the three realms prostrate, the Ratnasambhava crown, bestows the great initiation upon you. The vase is placed with mantra. sarva