Tibetan
བྲས་བུ་ཐམས་ཅད་སྟོང་པ་ཆེན་པོ་གཅིག་གི་ངོ་བོར་དུས་ཐམས་ཅད་དུ་བཞུགས་ཏེ༔ དེ་ཡང་ཡེ་སྟོང་ཐོག་མ་མེད་པ་ནས་སྟོང༔ དངོས་སྟོང་ངོ་བོ་ཉིད་ཀྱིས་སྟོང༔ ཞེས་པས་ཆོས་ཉིད་སྟོང་པ་ཉིད་གཞི་ནས་མ་བཅོས་མ་བསླད་པར་གནས་པ་ལས༔ རྣལ་འབྱོར་པས་ཀྱང་མ་བཅོས་མ་བསླད་པར་རང་བཞིན་གྱིས་བཞག་པས་གྲོལ་ལོ༔ གནས་ལུགས་སྟོང་པ་ཉིད་ནི༔ ཡེ་གདོད་མ་ནས་འཁོར་འདས་གཉིས་སུ་གྲུབ་མ་མྱོང་བ་ཡིན་ཏེ༔ དེ་བཞིན་ཉིད་ཅེས་བྱ༔ རྣམ་དག་ཆེན་པོ་ཞེས་བྱ༔ སྲིད་གསུམ་ཀ་དག་ཅེས་བྱ༔ ཁམས་གསུམ་ཡོངས་གྲོལ་ཞེས་བྱ༔ དེ་ཉིད་རྟོགས་པའི་དོན་ལས་མི་འགྱུར་བའོ༔ དེ་ཡང་སྟོང་ལུགས་ཇི་ལྟར་སྟོང་ན༔ ཟབ་པའི་སྟོང་པ་ཐོག་མ་ཡོད་ལ༔ ཐ་མ་མེད་པས་མུ་སྟེགས་ཆད་པར་ལྟ་བུ་དེ་ཡང་མིན༔ རྒྱུན་ཆད་སྟོང་པ་སྔ་མ་ཡོད་ལ་ཕྱི་མ་མེད་པ་ཡང་མིན༔ ཉི་ཚེ་བའི་སྟོང་པ་སྔ་མ་ཡོད་ལ་ཕྱི་མ་མེད་པ་ཡང་ཡིན༔ བློ་སྟོང་པར་བཟུང་བ་དང༔ གློ་བུར་དུ་སྟོང་པར་བཟུང་བ་དང༔ རིམ་གྱིས་སྟོང་པ་ལ་ལམ་བྱེད་པ་དང་དེ་རྣམས་མིན་ཏེ༔ འདི་ནི་རྒྱུ་སྟོང་པས་ལས་དང་རྣམ་སྨིན་རང་རང་གིས་སྟོང༔ རྐྱེན་སྟོང་པས་རྣམ་ཤེས་བློའི་ཆོ་འཕྲུལ་ཐམས་ཅད་རང་སར་དག༔ གཞི་སྟོང་པས་ཆོས་ཉིད་ངོ་བོ་ངོས་བཟུང་ལས་འདས༔ ལམ་སྟོང་པས་ལྟ་བ་དང་སྒོམ་པ་དང་སྤྱོད་པ་ལ་འབད་རྩོལ་བྱ་མི་དགོས༔ འབྲས་བུ་སྟོང་པས་འཁོར་འདས་གཉིས་གང་དུ་ཡང་མ་གྲུབ་བོ༔ དེ་ཡང་ཐོག་མ་མེད་པ་ནས་སྟོང་པས་འཁོར་འདས་ཀྱི་ཆོས་སྟོང་པ་ལས་མ་འདས་སོ༔ སྟོང་པ་ཉིད་ཀྱི་དགོས་པ་བསྟན་པ་ལ་བཞི་སྟེ༔ དུས་ཐམས་ཅད་སྟོང་པར་རྟོགས་པས་བྱ་བྱེད་སྤྱོད་ལམ་གྱིས་མི་སྒྲིབ་པའི་དགོས་པ་ཡོད༔ ཡོད་མེད་ཀྱི་མཐའ་གང་དུ་ཡང་མི་གནས་པས་འབྲས་བུ་རེ་དོགས་དང་བྲལ་བའི་དགོས་པ་ཡོད༔ ཆོས་ཉིད་སྟོང་པར་ཤེས་པས་དགེ་བའི་རྩ་བ་ཐམས་ཅད་གང་གིས་ཀྱང་ཕན་མ་བཏགས་ཤིང་ཡོངས་སུ་རྫོགས་པར་འགྱུར་བའི་དགོས་པ་ཡོད༔ མྱུར་དུ་མངོན་པར་རྫོགས་པར་སངས་རྒྱས་ནས་འབྲས་བུ་རྒྱུར་མི་ལྡོག་པའི་དགོས་པ་ཡོད་དོ༔ སྟོང་པ་ཉིད་ཀྱི་ལྡོག་བྱ་བསྟན་པ་ནི༔ ཡོད་པའི་དངོས་པོ་ལས་ལྡོག་པས་རྒྱུ་མཚན་གཏན་ལ་མི་ཕེབས༔ མེད་པའི་དངོས་པོ་ལས་ལྡོག་པས་ཀུན་དེ་ཉིད་ཀྱི་ངང་ལ་གནས༔ དངོས་པོ་མེད་པ་ལས་ལྡོག་པས་ངོ་ཤེས་པའམ༔ ངོ་སྤྲོད་པ་རང་གིས་གྲོལ་ལོ༔ སྟོང་པ་ཉིད་ཀྱི་ས་མཚམས་ནི༔ མེད་པའི་མཐར་མ་ལྷུང་སྟེ༔ སེམས་ཉིད་སྟོང་པ་རང་ཐོག་ནས་གསལ༔ ཡོད་པ་མཐར་མ་ལྷུང་སྟེ༔ ཆོས་ཉིད་སྟོང་པས་རྒྱུ་མཚན་མེད༔ གོང་འོག་གི
Chinese
所有果实皆安住于一个大空性的自性中，即从无始以来就是空，实空自性空。因此，法性空性从根本上未被改造和污染而存在，瑜伽士也未改造和污染，而是自然安住，从而解脱。实相空性是，从原始以来，从未成立为轮回和涅槃二者，这被称为真如，被称为大清净，被称为三界本来清净，被称为三界完全解脱，证悟此理不会改变。那么，空的方式是如何空的呢？甚深之空有始无终，因此不像外道断见。断灭之空，有前无后也不是。短暂之空，有前无后也是。将心执为空，突然执为空，逐渐将空作为道路，这些都不是。这是因为，因空，业和异熟各自空；缘空，名识心的一切幻化都各自平息；基空，法性自性超越了识别；道空，不必努力修持见、修、行；果空，轮回和涅槃二者皆未成立。因此，从无始以来就是空，轮回和涅槃的法未曾超出空性。显示空性之必要有四：通达一切时皆空，因此不会被行为和举止所遮蔽，这是必要的；不住于有无之任何边，因此具有脱离对果的希冀和恐惧的必要；了知法性空性，因此一切善根不会被任何事物助长，且将完全圆满，这是必要的；迅速现证成佛，果不会退转为因，这是必要的。显示空性之所遣除是：从有之事物中遣除，因此理由无法确定；从无之事物中遣除，因此一切安住于其自性中；从非事物中遣除，因此认识或介绍会自然解脱。空性的界限是：不堕入无的边，因此心性空性从自身显现；不堕入有的边，因此法性空性没有理由；上下的……
English
All fruits abide in the essence of a single great emptiness at all times. That is, it is empty from beginningless emptiness, empty of substantiality, empty of its very nature. Therefore, the emptiness of dharmata abides from the ground up, uncorrected and uncorrupted. Likewise, the yogi, too, leaves it uncorrected and uncorrupted, naturally, and is thus liberated. The emptiness of reality is such that it has never been established as either samsara or nirvana from the very beginning. This is called Suchness. It is called Great Purity. It is called Primordially Pure Three Realms. It is called Utterly Liberated Three Realms. Realizing that very thing does not change its meaning. So how is it empty? The profound emptiness has a beginning but no end, so it is not like the nihilistic view of the tirthikas. Intermittent emptiness, having a prior but no posterior, is also not it. Ephemeral emptiness, having a prior but no posterior, is also it. Holding the mind to be empty, suddenly holding it to be empty, making emptiness the path gradually, these are not it. This is because, since the cause is empty, actions and their maturation are each empty. Since the condition is empty, all the magical displays of consciousness and mind are pacified in their own place. Since the ground is empty, the nature of reality transcends being identified. Since the path is empty, there is no need to strive in view, meditation, and conduct. Since the fruit is empty, neither samsara nor nirvana is established anywhere. Therefore, since it is empty from the beginning, the dharmas of samsara and nirvana do not go beyond emptiness. Showing the necessity of emptiness, there are four: Since all times are realized to be empty, there is the necessity that one is not obscured by actions and conduct. Since one does not abide in any extreme of existence or non-existence, there is the necessity of being free from hope and fear regarding the result. Since the nature of reality is known to be empty, there is the necessity that all roots of virtue are not aided by anything and will be completely perfected. Since one quickly attains complete enlightenment, there is the necessity that the result does not revert to being a cause. Showing what is to be refuted by emptiness: Since it refutes existing things, the reason is not established. Since it refutes non-existing things, all abide in that very state. Since it refutes non-things, recognition or introduction is liberated by itself. The boundary of emptiness is: Not falling to the extreme of non-existence, therefore the emptiness of mind itself is clear from its own ground. Not falling to the extreme of existence, therefore the emptiness of reality has no reason. The upper and lower...
Chinese
远离执著。 或者说，不是存在，因为没有事物；不是不存在，因为从觉知和明晰的自性中，没有被能取所取之分别念所染污，这就被称为（实相）。 从那上面消除怀疑的过失是：空性没有错谬，是正确的，因为经由教证得知；经由理智认可；经由先前确立的论证成立；进入口诀的要点。 教证是出自《自生续》： “因缘断绝故，安住于空性。” 以及《摩尼宝鬘》中： “空性不可说，是智慧； 空性非是心之境。” 以及： “如幻术、阳焰、水月般， 非是不存在， 亦非是存在。 超越有无二者故， 空性之中无所取。” 等等，这些都阐明了。 理智是通过因果无实有的理智来成立的：先前空性没有因，之后空性没有果。这样，因果二者是空性、无实有的，业和异熟是不可能存在的。 在那上面，在任何理由上都未成立，也经由论证成立：这样，显现的法性是空性，为什么呢？因为自性在任何地方都未成立，因和特征颠倒的缘故。例如，名称在任何地方都可以安立，火的特征是热，水的特征是湿润和聚集一样，名称仅仅是世俗谛中可以安立，因此，没有任何真实成立的。 在那上面，也是这样，这个显现寻找各自的理由也找不到，没有不是名称的类别之外的其他。名称上也没有理由和自性成立，因此，也未由理由颠倒的论证成立。 进入口诀的要点是：这样，显现和所知所包含的一切，没有不是从法性中未证悟的其他，因此，显现的一切都是法性的要点，是正确的口诀。法性空性安住在堡垒中，并且堡垒运送着法性，就像在虚空中挥舞长矛一样，堡垒以无始无终的方式围绕着法性：存在是法性；不存在是法性；二者都是法性；二者都不是也是法性。这样，围绕着清晰和不清晰，空和不空，有无和常断等等一切名称，找不到理由。
English
It is free from clinging. Or, it is not existent, because there is no entity; it is not non-existent, because from the very nature of knowing and clarity, it is not defiled by the conceptualization of grasper and grasped, that is what is called (reality). Eliminating the fault of doubt from that is: emptiness is not mistaken, it is correct, because it is known by scripture; it is approved by reason; it is established by the previously established argument; it enters into the essential point of the instruction. The scripture is from the *Self-Arisen Tantra*: "Because it is free from cause and condition, it abides in emptiness." And from the *Pearl Rosary*: "Emptiness is inexpressible, it is wisdom; Emptiness is not the object of the mind." And: "Like illusion, mirage, water moon, It is not non-existent, Nor is it existent. Because it transcends both existence and non-existence, In emptiness there is no grasping." Etc., these all clarify. Reason is established by the reason of the insubstantiality of cause and effect: the former emptiness has no cause, and the latter emptiness has no effect. Thus, both cause and effect are emptiness, insubstantial, karma and its maturation are impossible. On that, it is not established on any ground, and it is also established by argument: thus, the nature of appearance is emptiness, why? Because the self-nature is not established anywhere, because the cause and characteristics are reversed. For example, a name can be applied anywhere. The characteristic of fire is heat, and the characteristic of water is that it is wet and gathers, like names can be applied merely in conventional truth, therefore, there is nothing that is truly established. On that, also, like this, this appearance cannot be found by searching for its respective reasons, there is nothing other than the category of names. There is no reason or self-nature established on names, therefore, it is not established by the argument of reversed reasons. It enters into the essential point of the instruction: thus, all that is included by appearance and knowledge, there is nothing other than not realizing from the nature of reality, therefore, all that appears is the essential point of the nature of reality, it is the correct instruction. That emptiness of the nature of reality abides in the fortress, and the fortress carries the nature of reality, like brandishing a spear in the sky, the fortress surrounds the nature of reality without beginning or end: existence is the nature of reality; non-existence is the nature of reality; both are the nature of reality; neither is also the nature of reality. Thus, surrounding all the names of clarity and non-clarity, emptiness and non-emptiness, existence and non-existence, permanence and annihilation, etc., no reason can be found.
Chinese
那即是法性，实际上，一切也唯有法性，此外别无他物。既然如此，那么空性仅仅是适合吗？还是无有处？还是无有执着？不是像蓬约一样，而是通过教证得知，通过理智认可，通过论证成立，成为口诀的要点，运送到城堡。确信法性空性是正确无误的。空性总摄之灯，大学者贝玛拉莫扎所著完毕。愿与具缘有缘的心之子相遇。嘉嘉嘉！顶礼薄伽梵无变智慧。见修行果总摄之灯，众多文字之义，在此处汇集，清晰地展示出来。分为三：简略地宣说见修果，详细地剖析宣说，以及完全清晰地宣说。第一部分有四：无所执着，以无有之见的口诀压制执着的根本烦恼；无所缘，以修行的明晰无实口诀压制忆念之心；无执无依，以无贪的行持口诀压制错觉；无舍任运成，以无得之果的口诀展示智慧不退转。第二部分详细剖析宣说有四：见、修、行、果。第一见分二：外道总的见解，内法性自的见解。总的见解有四：看什么？用什么看？无偏颇地看，如何看？获得什么？此法性大圆满本身的见法，智慧的法界三身不退转。法性自的见解有四：如何看？用什么看？看什么？看获得什么？有证悟者无偏颇地看无生清净的获得。自的见解也有四：看什么？事物的自性。用什么看？用证悟者。如何看？获得什么？无生清净。修行也分二：共同的修行和法性自的修行。共同的修行有四：谁修？有信心之人修。
English
That is the nature of reality. In reality, everything is only the nature of reality, and there is nothing else. If so, is emptiness merely suitable? Or is it without a place? Or is it without attachment? It is not like a pomyor, but it is known through scripture, accepted through intelligence, established through reasoning, becomes the key point of the oral instructions, and is transported to the fortress. Believe that the emptiness of the nature of reality is correct and without error. The Lamp that Summarizes Emptiness, completed by the great scholar Vimalamitra. May it meet with a fortunate and karmic heart-son. Gya, Gya, Gya! Homage to the Bhagavan, unchanging wisdom. The Lamp that Summarizes View, Meditation, Conduct, and Result. The meaning of many letters is summarized here and clearly shown. There are three parts: briefly explaining view, meditation, conduct, and result; explaining in detail; and explaining very clearly. The first part has four aspects: without grasping, the oral instruction of the view of non-existence suppresses the afflictions that are the basis of attachment; without focus, the clear and unreal oral instruction of meditation suppresses the mind of remembrance; without clinging or support, the oral instruction of conduct without attachment suppresses delusion; without abandonment, spontaneously accomplished, the oral instruction of the result of non-attainment shows that wisdom does not regress. The second part, explaining in detail, has four aspects: view, meditation, conduct, and result. The first, view, has two aspects: the general view of outer vehicles and the view of the inner nature of reality itself. The general view has four aspects: what to look at, with what to look, to look without bias, how to look, and what to obtain. The view of this very nature of reality, the Great Perfection, the wisdom of awareness, the three kayas, does not regress. The view of the nature of reality itself has four aspects: how to look, with what to look, what to look at, and to look at what to obtain. To look at the attainment of unborn purity without bias, without anything, by those with realization. The self-view also has four aspects: what to look at? The nature of things. With what to look? With those who have realization. How to look? What to obtain? Unborn purity. Meditation also has two aspects: general meditation and meditation on the nature of reality itself. General meditation has four aspects: who meditates? A person with faith meditates.