English
Subduer! All beings possess inherent nature. Even if one conceptually analyzes in a reversed manner, liberation arises naturally and not from elsewhere. Great wisdom is difficult to attain; it is accomplished by relying on skillful means of wisdom. Although it seems that relying on others is merely a name, manifest bliss arises from oneself. Great miracles are not difficult; all qualities and powers, through truly realizing the subtle aspects, immediately arise from oneself. The nature of reality, devoid of appearance, is meditated upon by leaving it unfabricated. If one seeks it here and there, it will not arise as such from that. The most secret nature of reality cannot be heard from another's ear faculty. Likewise, the tongue faculty cannot express even a particle of it. The suffering of beings is the mind of enlightenment; fully comprehending it, one enjoys it completely. Although there is no movement in it, it abides equally like the expanse of space. In that which is equal in every aspect, one conceptually analyzes, "This is action." If one is controlled by action, then self-arisen wisdom does not exist. The cause is like a vajra, and the condition is like an aid. Because it is unborn, it is indestructible. From the beginning, the essence of enlightenment is not moved from the realm of reality by the thought of seeking. The contemplation of great qualities is not to be contemplated because it is contemplation itself. Without thinking or training, like the Dharma itself, wisdom arises from conceptual thought itself. Having designated a name for the subtle gate, seeking the path of solitude of mind, holding solitude in the lineage of solitude, if one analyzes, it becomes the meditation of conceptual thought. Having designated names for cause and effect, completely eliminating both virtue and vice. Saying that it arises in this world, one generates supreme joy in accepting and rejecting. Attachment and non-attachment are the path of words, like the Middle Way, like a cliff. The protector of beings, the Bodhisattva, said that the cause of happiness and suffering is the same. Desire, hatred, and ignorance also arise from the path of the Bodhisattva. The five modes of conduct and qualities are also said to be the adornment of the realm of reality. Space is unborn of conceptual thought, and conceptual thought itself is like space. From the dedication of unattached space, great self-benefit space arises. The Dharmakaya, equality without conceptual thought, cannot be grasped, like the moon in water. Through the play of Samantabhadra, Āli (ཨཱ་ལི་，आलि，āli，阿利) and Kāli (ཀཱ་ལི་，कालि，kāli，嘎利) are profoundly shown. This is A and beautiful Ta, like Pa and the four manifestations of limbs. The entire world
Chinese
我的行境中， 佛语甚深由此生。 噫！佛之行境此， 寻亦无所得之处。 如六法般无处所， 如盲人摸索虚空。 由上而上梵天道， 与离戏法不相符。 若于道上行进时， 如虚空边无所得。 如是如是为此故， 于彼示彼彼亦得。 彼乃心要胜于彼， 由彼生彼甚稀奇。 先前之彼与现在彼， 如是彼之境中大。 如是彼之相似道， 彼乃彼之自性也。 与彼相似一切道， 由月所生具所依。 于为一切平等性， 观于方所不能成。 现在乐及未来乐， 现前者及由后生。 彼亦为相之过失， 故于彼者不应依。 三时为一无差别， 先无后无本来生。 法身遍故为一故， 大之大者自性住。 三有之中合和亦， 唯名如幻而显现。 转轮王之大处亦， 为幻化修持之所依。 诸凡观待时之行， 彼时不会生起也。 不离愿求行持故， 如是宣说空性相。 一也然无一切相， 瑜伽虚空行境住。 于未生未生心要中， 假立之法一切何有？ 外内二者外即内， 甚深分分无所悟。 有为唯名颠倒力， 是故等持离平等。 于彼假名外与内， 自性蕴界如是住。 三时与此无离故， 假名不立为名相。 不动者乃身之印， 不迁动者乃智慧， 不取者乃无我性， 不舍离言平等性。 于何与何之何处， 一切流转一切行，由我所生。 于此男女之士夫， 平等之王未曾说。 于此苦行猛厉行， 作为处所之名无有。 阿与巴若具足相， 欲求幻化之安乐生。 自性不决定为一， 如何观视如是显。
English
In my realm of activity, The profound words of the Buddha arise. Alas! This realm of the Buddha's activity, There is no place to find it by searching. Like the six dharmas, it has no location, Like a blind person groping for the sky. From higher to higher, the path of Brahma, Is not in accordance with the dharma of detachment. If one were to proceed on the path, Like the edge of the sky, there is no attainment. Thus, just so, for that reason, In that, show that, and that is also attained. That is the essence, more excellent than that, From that, that arises, how wondrous! The previous that and the present that, Just so, in that realm, it is great. Thus, that which is like that path, That is the nature of that. The path of all that is like that, Arising from the moon, with support. In that which is the equality of all, Looking in a direction, it is not accomplished. Happiness now and happiness in the future, That which is manifest and arising from behind. That also is a fault of appearance, Therefore, one should not rely on that. The three times are one, without difference, Unborn before, unborn after, arising from the beginning. Because the Dharmakaya is pervasive, because it is one, The great greatness dwells in its own nature. Even union in the three realms, Is merely a name, appearing as illusion. Even the great place of the Chakravartin, Is a place of practice for purifying illusion. All those actions that depend on time, That time will not arise. Because of practicing inseparable aspiration, Thus, the characteristic of emptiness is spoken. One, yet without any appearance, The yogi dwells in the path of action in the sky. In the unborn, unarisen essence, Where are all the fabricated dharmas? Both outer and inner, the outer is the inner itself, The profound, in parts, is not an object of realization. The power of existence is merely a name, a reversed force, Therefore, Samadhi is separate from equality. In that, the conventional term, outer and inner, The nature, aggregates, and elements dwell as they are. Because the three times are inseparable from this, The conventional term is not established as a name. The immovable is the seal of the body, The unmoving is wisdom, The non-grasping is selflessness, The non-abandoning is equality beyond words. In what, with what, in what place, All flow, all act, arising from myself. In this, male and female, The king of equality has not spoken of existence. In this, asceticism, fierce action, There is no name for it as a place to be made. When A and Pa are complete with aspects, One desires the arising of illusory bliss. Because the nature is not determined as one, However it is viewed, it appears that way.
Chinese
显现，希求，勤作意乐也是安乐，那是障蔽之大过患。 菩提支分一切之门，观修仪轨如水中月，不染不著生灭亦是，观修犹如孩童之行境。 坛城忿怒仪轨相，执持忿怒主尊之身，文字现前纵然是，寂静彼性不得见。 烦恼之权势所致，如断多罗树之头，如以火焚烧种子，显示不为彼所使。 名目百千俱胝数，无论如何行持亦生花，无相之权势所致，从彼处所不生。 安住于此无言说，彼瑜伽士乃为贤善，不分自他义，受用幻化任运之境。 无余故而完全圆满，非转变而正直安住，如虚空般等同边际，非是观待他者转变之法。 任运成就之大乐，以无等之智慧，从自力之明觉，法不由他而生。 既易又难因易故难，非现量住而周遍一切，仅以名言指示此，金刚萨埵亦不能诠释。 稀有奇妙之嬉戏此，安住如离戏虚空般，于任何皆不缘，随即从自性而生。 于此一切平等之道，乃是一切有情之自性，因妄念所染而迷乱故，如药性自身寻觅医师。 于领悟之境乃大乐，此乃清净之世间，于彼方分之光聚集，四方边际以及上下成就。 不定彩虹之色泽，显现种姓之差别，如是动摇微尘不动摇，五大胜过主尊。 过去未来与现在，不存于名言语词，无生无灭而作意，彼即结合三大时。 以平等故无次第安布，以一故离十方回向，陈设会供之庄严，亦不因自性安住而移动。 以任运安住故不回向，以本来清净故是甘露，十二缘起之差别，以增上意乐而执持非
English
Manifestation, desire, effort, and happiness are also bliss, but that is a great fault of obscuration. The door of all the limbs of enlightenment, meditating on the form is like the moon in water, without stain or attachment, arising and ceasing, but meditating is like the realm of children. With the form of the wrathful grimace of the mandala, having taken the body of the great wrathful lord, even if the letters appear, the peaceful nature itself is not seen. Due to the power of afflictions, like cutting off the head of a tala tree, like burning seeds with fire, it shows that it is not made to be under its power. Hundreds of thousands of names, no matter how you use them, flowers will grow. Due to the power of no characteristics, it will not arise from that abode. To abide in this inexpressible state, that yogi is fortunate. Since there is no distinction between self and others, enjoy the spontaneously accomplished realm of illusion. Because there is nothing left, it is completely perfect. It is not change, but it abides upright. Like the sky, it is equal to the end, and it is not a dharma that depends on others to change. That great bliss that is spontaneously accomplished, with incomparable wisdom, from the knowledge of one's own power, the Dharma does not arise from others. It is easy and difficult, and it is difficult because it is easy. It does not abide manifestly, but pervades everywhere. To point out this as just a name, Vajrasattva cannot exemplify it. This wonderful and amazing play abides like the sky free from action. It does not focus on anything, but immediately arises from ignorance. Here, the path of equality of all is the nature of all beings. Because it is corrupted by delusion, it is like seeking a doctor for the medicine itself. In the realm of understanding, there is great bliss. This is the pure world. When the light of the directions gathers there, the four directions, the boundaries, and the upper and lower parts are accomplished. From the uncertain colors of the rainbow, the differences of the lineages are clearly visible. Likewise, the moving dust is unmoving, and the five elements are superior to the chief. The terms of past, future, and present do not abide in names and words. Without birth or death, it is contemplated, and that itself combines the three great times. Because of equality, there is no arrangement in order. Because of oneness, it is free from dedication to the ten directions. Even the arrangement of the ornaments of the assembly does not move because of abiding in its own nature. Because it abides spontaneously, it is not dedicated, and because it is pure from the beginning, it is nectar. The differences of the twelve links of dependent arising are not held by the intention of increase.
Chinese
思维意念是施主，观看是陈设会众，显现是成就，那即是等持圆满。短暂的执持是结合，喜悦是誓言，以方便的舞姿行动，是奉献无二结合。不执持放舍不是放舍，是无为的诸业，无分别智慧消除障碍后，未宣说等持真言。供养上师和放舍，以及所有功德，若无不执着不动的力量，做了也会变成大束缚。因此，在那预言中，在那上面加上那个会变成遮障。那样在那上面证悟那个，在那上面那个不会成就。如是说。出自《菩提心普作王》中金刚萨埵自性不灭之幢相品第三十。 然后，菩提心普作王宣说了普作的自性无作圆满任运成就。大菩萨谛听！种种自性非二，部分远离戏论，如实不分别，是遍照金刚萨，抓住后舍弃勤作之病，任运安住是安立。如是说。出自《菩提心普作王》中金刚六字品第三十一。 然后，菩提心普作王对金刚萨埵宣说了无作义成之预言决定四句品。大菩萨，如此以义理知晓，如何显现即如是唯一。对此谁也不要改造，在那不改造平等的国王那里，安住着不分别法身的意旨。如是说。出自《菩提心普作王》中决定四句品第三十二。 然后，菩提心普作王开示了从自身所生的法性，即是自性的觉性智慧金刚萨埵，名为通达一切法的国王，对于自生智慧，难以证悟自性。大菩萨，以意的根识知声音，声音的