Tibetan
༔ གང་བསྒོམས་ན་རྣམ་པར་མི་རྟོག་པ་བསྒོམ༔ གང་ལྟར་བསྒོམས་ན་བྱིང་རྒོད་གཉིས་སྤངས་ཏེ་བསྒོམ༔ གང་ཐོབ་ན་སྐྱེ་བ་མེད་པའི་འབྲས་བུ་ཐོབ་པའོ༔ ཆོས་ཉིད་རང་གི་ལ་ཡང་བཞི་སྟེ༔ གང་བསྒོམ་ན༔ དབྱིངས་དང་རིག་པ་སྒོམ༔ གང་གིས་བསྒོམས་ན༔ སྐལ་བ་དང་ལྡན་པའི་ལས་འཕྲོ་ཅན་གྱིས་བསྒོམ༔ གང་ལྟར་བསྒོམས་ན༔ དབྱིངས་དང་རིག་པ་ལ་འདུ་འབྲལ་མེད་པར་བསྒོམ༔ གང་ཐོབ་ན༔ རྟོག་པ་མེད་པའི་སྐུ་ཐོབ་པའོ༔ སྤྱོད་པ་ལ་གཉིས་ཏེ༔ སྤྱིའི་སྤྱོད་པ་དང༔ རང་གི་སྤྱོད་པའོ༔ སྤྱིའི་སྤྱོད་པ་ལ་བཞི་སྟེ༔ གང་གིས་སྤྱོད་ན༔ རྟེན་གྱི་གང་ཟག་གིས་སྤྱོད༔ གང་ལ་སྤྱོད་ན༔ སྣང་བ་ལ་ཞེན་པ་མེད་པར་སྤྱོད༔ གང་ལྟར་སྤྱོད་ན༔ ཆོས་ཐམས་ཅད་རང་བཞིན་མེད་པར་སྤྱོད༔ གང་ཐོབ་ན༔ སྣང་བ་རོ་མཉམ་གྱི་འབྲས་བུ་མེད་པར་ཐོབ་པའོ༔ ཆོས་ཉིད་རང་གི་ལ་ཡང་བཞི་སྟེ༔ གང་གིས་སྤྱོད་ན༔ སྐལ་ལྡན་གྱི་རྣལ་འབྱོར་བས་སྤྱོད༔ གང་ལ་སྤྱོད་ན༔ སྣང་བ་སྟོང་གསལ་ཆེན་པོར་སྤྱོད༔ གང་ལྟར་སྤྱོད་ན༔ རིག་པ་དང་འདུ་འབྲལ་མེད་པར་སྤྱོད༔ གང་ཐོབ་ན༔ འཁྲུལ་སྣང་ཞིང་ཁམས་སུ་འཆར་བའི་དགོངས་པ་ཐོབ་བོ༔ འབྲས་བུ་ལ་ཡང་གཉིས་ཏེ༔ ཆོས་སྤྱིའི་འབྲས་བུ་དང༔ ཆོས་ཉིད་རང་གི་འབྲས་བུའོ༔ སྤྱི་ལ་བཞི་སྟེ༔ གང་ཐོབ་ན༔ སྟོང་པ་ཉིད་ཐོབ༔ གང་གིས་ཐོབ་ན༔ སྒྲུབ་པ་པོའི་རྟེན་གྱི་གང་ཟག་གིས་ཐོབ༔ གང་ལྟར་ཐོབ་ན༔ རིན་པོ་ཆེ་གསེར་གླིང་དུ་ཕྱིན་པ་ལྟར་ཐོབ༔ ཐོབ་པ་ལ་དགོས་པ་ཅི་ཡོད་ན༔ འབྲས་བུ་རྒྱུར་མི་ལྡོག་པའི་དགོས་པ་ཡོད་དོ༔ རང་གི་ལ་ཡང་བཞི་སྟེ༔ གང་ཐོབ་ན༔ སྐུ་གསུམ་འདུ་འབྲལ་མེད་པར་ཐོབ༔ གང་གིས་ཐོབ་ན༔ རང་གི་རིག་པས་ཐོབ༔ གང་ལྟར་ཐོབ་ན༔ རྒྱལ་པོས་གདན་ས་ཟིན་པ་ལྟར་ཐོབ༔ ཐོབ་པ་ལ་དགོས་པ་ཅི་ཡོད་ན༔ འབྲས་བུ་རྒྱུར་མི་ལྡོག་པས་མཐའ་བྲལ་ཡོངས་སུ་རྫོགས་པའི་དགོས་པ་ཡོད༔ གང་རྫོགས་ན༔ སྐལ་ལྡན་དེ་རྫོགས༔ གང་གིས་རྫོགས་ན༔ སྒྲོན་མའི་ཆོས་འདིས་རྫོགས༔ གང་ལྟར་རྫོགས་ན༔ ལྟ་བ་ལ་གཟའ་གཏད་མེད་པར༔ སྒོམ་པ་ལ་དམིགས་གཏད་མེད་པར༔ སྤྱོད་པ་ལ་འཛིན་ཆགས་མེད་པར༔ འབྲས་བུ་ཡུལ་ལྔ་དང་དབང་པོ་ལྔ་ལ་སོགས་པས་ཡུལ་རྣམ་པར་དག་པས་ཕྱིའི་འཁྲུལ་པས་མི་གནོད་པ་དང་ཡུལ་དུ་མ་ཐོགས་པ་ལ་སོགས་པའོ༔ ལ་སྤང་ཐོབ་མེད་པར༔ མཁྱེན་པའི་ཡེ་ཤེས་ཡོངས་སུ་རྫོགས་སོ༔ ལྟ་སྒོམ་གསལ་བར་ཕྱེ་སྟེ་བསྟན་པ་ནི༔ ལྟ་བ་ལ་བཞི་སྟེ༔ ཕྱིའི་ལྟ་བ་ཡུལ་ལ་བལྟས་པས་འཁྲུལ་འཁྲུལ་གཞི་ལ་བལྟས་པས་འཁྲུལ་མ་འཁྲུལ་གཉིས་མེད་དུ་བསྲེ་བའི་ས
Chinese
如果修习什么，就修习无分别；如果如何修习，就舍弃沉掉二者而修习；如果获得什么，就获得无生之果。法性自性也有四：如果修习什么，就修习虚空和觉性；如果由谁修习，就由具足善缘的业力者修习；如果如何修习，就于虚空和觉性无有分离地修习；如果获得什么，就获得无分别之身。行持有两种：共同的行持和自性的行持。共同的行持有四：由谁行持，就由所依的补特伽罗行持；于何行持，就于显现无有执着地行持；如果如何行持，就行持一切法无自性；如果获得什么，就获得显现味平等之无果。法性自性也有四：由谁行持，就由具缘的瑜伽士行持；于何行持，就于显现空明大行持；如果如何行持，就与觉性无有分离地行持；如果获得什么，就获得迷乱显现于清净刹土之密意。果也有两种：法共同之果和法性自性之果。共同的有四：如果获得什么，就获得空性；由谁获得，就由修行者的所依补特伽罗获得；如果如何获得，就如珍宝到达金洲般获得；获得有什么必要，有果不退转为因之必要。自性的也有四：如果获得什么，就获得三身无有分离；由谁获得，就由自之觉性获得；如果如何获得，就如国王占据王位般获得；获得有什么必要，有果不退转为因，无边圆满之必要。什么圆满，具缘者圆满；由什么圆满，由此明灯之法圆满；如果如何圆满，于见解无有执着，于修习无有对治，于行持无有执取贪着，果由五境和五根等，境完全清净，外境之迷乱不损害，以及于境无有阻碍等。无有舍弃获得，证悟之智慧完全圆满。清晰分开见修行而宣说，见有四：外境之见，以观看外境而迷乱，以观看迷乱之基而迷乱，不迷乱和迷乱二者混合之
English
If one meditates on what, one meditates on non-conceptualization; if one meditates how, one meditates by abandoning both dullness and agitation; if one attains what, one attains the fruit of no birth. The nature of reality itself also has four aspects: If one meditates on what, one meditates on space and awareness; if one meditates by whom, one meditates by someone with karmic connections who has good fortune; if one meditates how, one meditates without separation between space and awareness; if one attains what, one attains the body of non-conceptualization. Conduct has two aspects: general conduct and one's own conduct. General conduct has four aspects: If one acts by whom, one acts by the individual who is the basis; if one acts on what, one acts without attachment to appearances; if one acts how, one acts with all phenomena being without inherent existence; if one attains what, one attains the fruit of appearances being without equal taste. The nature of reality itself also has four aspects: If one acts by whom, one acts by the fortunate yogi; if one acts on what, one acts on the great clear light of appearances; if one acts how, one acts without separation from awareness; if one attains what, one attains the realization of deluded appearances arising in pure realms. Fruit also has two aspects: the general fruit of Dharma and the fruit of the nature of reality itself. The general has four aspects: If one attains what, one attains emptiness; if one attains by whom, one attains by the individual who is the basis of the practitioner; if one attains how, one attains as if a jewel has gone to the golden island; if attainment has what need, there is the need for the fruit not to revert to the cause. One's own also has four aspects: If one attains what, one attains the three bodies without separation; if one attains by whom, one attains by one's own awareness; if one attains how, one attains as if a king has seized the throne; if attainment has what need, there is the need for the fruit not to revert to the cause, being complete without extremes. What is complete, that fortunate one is complete; by what is complete, by this Dharma of the lamp is complete; if how is complete, without grasping at views, without focusing on meditation, without attachment to conduct, the fruit is that the five objects and five senses, etc., purify the objects, so that external delusions do not harm, and there is no obstruction to the objects, etc. Without abandoning or attaining, the wisdom of knowledge is completely perfected. Clearly separating and showing view and meditation, view has four aspects: external view, being deluded by looking at objects, being deluded by looking at the basis of delusion, mixing the two without delusion and delusion.
Chinese
从门径中，以前自身解脱的诀窍。六识放松的诀窍，五门显现的禅定，自身解脱放松，对色、声、香、味、触、忆念处，在心间不迷乱的心观照，是知识正直的诀窍，如水中的浑浊澄清一般，烦恼自身解脱，自身清净，观照法界和觉性，是不变珍宝的诀窍，一切境如空中浮云般，在觉性中运行。法界中没有增减。本性自处清净，内在的见解，观照心，觉性自处清净，秘密的见解，观照事物本来的存在方式，烦恼自处清净，秘密无上的见解，观照觉性，境与法一切自处清净。禅修有四种：外在忆念持续断绝的禅修，确定五门的境，内在思维自性觉的禅修，在要害心髓处身与智慧安住。不从五大中解脱，而是身体解脱为幻身。法界的门，不显现，显现为法身，然而各自法界，习惯于自身境的法界，显现被掌控。身体习惯于觉性，忆念被掌控。在超意识中认识，忆念自灭，显现通透，知识当下，错乱清净。有从显现执着中返回的必要。清净的禅修，切断意的流动源头，秘密无生自住的禅修，确定自身为本尊身，秘密无上显现自解脱的禅修，确定一切显现为法身。行为有四种：外在的行为，认识到显现错乱自身清净，内在的行为，认识到心性觉性自身解脱，秘密的行为，认识到法界觉性自身解脱，秘密无上的行为，认识到法性与智慧自身解脱。四种忆念。无忆念道。以智慧增长的心，有从执着中返回智慧的必要。忆念无显现、无觉性、空性、无生、无分别、超意识、自性，有从见、修、执着中返回智慧的必要。获得幻身。忆念睡醒。无忆念睡着。与无生光明融合，是超意识无生的诀窍。忆念
English
From the gateway, the previous self-liberation instructions. The instructions for relaxing the six consciousnesses, the meditation showing the five gates, self-liberation relaxation, looking at the mind that is not confused in the center of the heart regarding form, sound, smell, taste, touch, and memory, is the direct instruction of knowledge, like the turbidity of water clearing, afflictions self-liberate, self-purify, looking at the essence and awareness, is the unchanging precious instruction, all realms go into awareness like clouds rising in the sky. There is no addition or subtraction in the essence. The nature is pure in its own place, the inner view, looking at the mind, awareness is pure in its own place, the secret view, looking at the way things naturally exist, afflictions are pure in their own place, the secret supreme view, looking at awareness, all realms and dharmas are pure in their own place. There are four types of meditation: the outer meditation of continuous cessation of mindfulness, determining the realms of the five gates, the inner meditation of contemplating self-awareness, the body and wisdom abide in the essential core. Not liberated from the elements, but the body is liberated into an illusory body. The gate of the essence, not appearing, appears as the Dharmakaya, but each essence, being accustomed to the essence of its own realm, appearance is brought under control. The body being accustomed to awareness, mindfulness is brought under control. Recognizing in transcendence, mindfulness self-vanishes, appearance is transparent, knowledge is immediate, confusion is purified. There is a need to turn away from attachment to appearances. The pure meditation, cutting off the source of the mind's movement, the secret unborn self-abiding meditation, establishing one's own body as the deity's body, the secret supreme appearance self-liberation meditation, establishing all appearances as the Dharmakaya. There are four types of conduct: the outer conduct, recognizing appearance as confusion self-purification, the inner conduct, recognizing mind-essence awareness as self-liberation, the secret conduct, recognizing essence-awareness as self-liberation, the secret supreme conduct, recognizing dharmata and wisdom as self-liberation. Four types of mindfulness. The path of non-mindfulness. With a mind of increasing wisdom, there is a need to turn wisdom away from attachment. Mindfulness, non-appearance, non-awareness, emptiness, unborn, non-dual, transcendence, self-nature, there is a need to turn wisdom away from view, meditation, and attachment. Obtaining the illusory body. Mindfulness waking up. Non-mindfulness falling asleep. Merging with unborn clear light is the instruction of transcendent unborn. Mindfulness
Chinese
由于一切都已自净，因此有必要从所有宗派和言辞中转变观念。认识到执着是法身，因为自身本就安住于三身，所以视身体为无为，即是化身。果的显现是有限的，而觉性是不动摇的。还有四种：外在的果，身体显现为法身，显现为报身。显现为化身。解脱为三身，以及内在的错觉所造的一切法，觉性自解脱的窍诀，生起次第完全清净，果的显现解脱为三身，以及秘密的果，以净土界觉性，觉性金刚链本来成佛而确定。安住于不变自性的原始清净中。光明以及无上秘密的果，为了觉性而钉在不可逆转的地上。见修行果汇集之灯，导师贝玛拉穆扎所著圆满。愿与具缘者相遇！ཨཐྎ༔ （藏文） རྒྱ་རྒྱ་རྒྱ༔ （藏文） 顶礼吉祥金刚萨埵！此汇集空性和智慧之义的明灯，以八个意义来阐述：阐述空性和智慧的自性，以及定义，以及必要，以及分类，以及修持的方法，以及空性和智慧二者双运之理，以及双运的见解，以及果。其中第一个，空性和智慧的自性是：离戏、无边、不可缘的法性空性。第二个定义是：无生是法界，无灭是明。无有的悲心是智慧。无二是生灭任何处都不成立，因此是不舍弃任何聚散的密意。空性与基础相混合。以及智慧的必要是：空性本就安住的，了悟其安住方式的意义，以及以智慧遣除无明的黑暗，从而不轮回三界的必要。第四，空性和智慧的分类有三种：智慧，以及道，以及果。其中，于完全解脱的基础空性和智慧中，由于没有造作和勤作以及转变，因此在空性离思离念的空性中，基础安住自生的智慧显现，法
English
Since everything has become self-purified, there is a need to turn away from all tenets and words. Recognizing clinging as the Dharmakaya, since one's own body naturally abides in the three Kayas, viewing the body as non-action is the Nirmanakaya. The appearance of the fruit is limited, and awareness is unwavering. Furthermore, there are four: the external fruit, the body appearing as the Dharmakaya, appearing as the Sambhogakaya. Appearing as the Nirmanakaya. Liberation into the three Kayas, and all the fabricated dharmas of inner delusion, the instruction of awareness self-liberation, the generation stage is completely pure, the appearance of the fruit is liberated into the three Kayas, and the secret fruit, with the realm of awareness, awareness Vajra Garland is determined to be enlightened from the beginning. Abiding in the unchanging essence of primordial purity. Clarity, and the supreme secret fruit, for the sake of awareness, is nailed to the irreversible ground. The lamp that gathers the view, meditation, conduct, and fruit, completed by Master Vimalamitra. May it meet with a fortunate one! ཨཐྎ༔ （Tibetan） རྒྱ་རྒྱ་རྒྱ༔ （Tibetan） Homage to glorious Vajrasattva! This lamp that gathers the meaning of space and wisdom is explained with eight meanings: explaining the nature of space and wisdom, and the definition, and the necessity, and the divisions, and the method of practice, and the manner of uniting space and wisdom, and the view of uniting, and the fruit. Among them, the first, the nature of space and wisdom is: the emptiness of the nature of reality, free from elaboration, without limits, and without focus. The second definition is: unborn is the realm of Dharma, unceasing is clarity. Compassion without existence is wisdom. Non-duality is not established in any place of arising and ceasing, therefore it is the intention of not abandoning any gathering or scattering. Mixing space with the base. And the necessity of wisdom is: the space that has always been abiding, realizing the meaning of its abiding state, and the necessity of dispelling the darkness of ignorance with wisdom, thereby not revolving in the three realms. Fourth, the divisions of space and wisdom are three: wisdom, and the path, and the fruit. Among them, in the basic space and wisdom of complete liberation, since there is no fabrication, effort, or transformation, therefore in the space of emptiness that is free from thought and concept, the wisdom of the basic abiding self-arisen arises, the Dharma