English
Tse. 14 The compassionate emanation, self-arisen one, the great glory of supreme compassion, like the sky, without partiality, in emptiness, compassion grows as a means; 15 From the Great Perfection, the Heart Essence of the Sun, the chapter on the expanse of awareness, the basis of vastness, this is the first. Thus, the nature, method, and wisdom are equally blended, the obscuration of clinging to separation due to non-realization, in order to dissolve one's own face in the unborn state, the order of taking meditation into practice is as follows: 1. In general, whatever is black or white is equally blended, although the obscuration of awareness is equal at the base, before the wisdom of effortless realization arises, know the meaning of cause and effect, conventional truth; 2. In particular, the inexhaustible wisdom, the weapon of awareness, strike the enemy who holds onto 'I' as the root of existence, with the radiance of the vajra of individual realization and wisdom, extracting the red essence of afflictions without delay; 3. In the ocean of tranquility, free from the turbidity of afflictions, the wisdom of insight arises like a second moon, in order to truly realize the awareness of the path, measure the root of the three realms of existence at the base of the mind; 4. This has the cause to see the true state, if the essence is manifested, it is empty and clear, if the nature abides in its own place, its own radiance is clear, from the activity, the appearance of samsara and nirvana, the adornment of existence is displayed; 5. Cultivating and cultivating, without object, in its own place, Ha, after the activity of appearance, mental events, and causes are pacified, if one sees the essence of appearance and emptiness, it becomes one, if one can abide in awareness, then abide upright; 6. If one is tired in the state of awareness and emptiness, then throw oneself to the peak of existence, if one is deceived by the experience of bliss and clarity, then gather in desire and form, in the state of emptiness and clarity, self-clarity arises nakedly, at this time, it is the time when awareness is fulfilled in the realm of reality; 7. From the Great Perfection Tantra, the Heart Essence of the Sun, the chapter on making the mind the path and leading it into the realm of awareness, this is the second. Thus, the wisdom of all-knowing, although abiding in the nature of all sentient beings, the unimaginable suffering of non-realization and inversion, if realized, then one goes to the primordial from the present moment. 1. Immaculate wisdom, perfectly pure, one's own awareness is pervasive and uniquely abiding, if this is not seen, then there is never a possibility of liberation, if seen, then one goes to the non-abiding place, vow one; 2. With the pure eyes of hearing, thinking, and meditating, and the distinction of accumulating merit and making aspirations, especially with the activity of showing self-appearance, here, the power of awareness is profound; 3. The wisdom of the meaning of the four empowerments.
Chinese
生起的，以方法困乏的粗略思維者，口頭說法空洞大聲，如同流水聲，對此加以呵斥等，毫無意義的石頭，4三身無有聚散的覺性，是三時無有生滅的廣大智慧，一切勝者圓滿於此壇城，其因緣是信心和敬信。5從那裡與上師的慈悲相遇，不與外境相混，不於心中迷亂，道之覺性圓滿顯現之後，於本性中赤裸安住的勝觀是，6無有觀看和目標而豁然坦蕩，無有對境和勤作意念而平坦寬廣，無有煩惱垢染而潔淨清澈，無有分別念對境而自性明亮。7無有禪修和作意而空闊通透，無有二取取捨而寂然安住，無有相的戲論而自然安住，不要做不要做，不要生起破立之念。8一切法性清淨的自性力，如果次第破除，是瘋癲、著魔、昏厥之因，不要執著不要執著，不要執著三輪之念，如果執著，則所執著的對境是空性的。9於空性中增長顯現怎能合理？清淨的覺性是法性本初的王，從無有轉變生滅的王位上，如果動搖，那裡有什麼解脫道？10輪涅、顯有二元顯現，以及身體和感官、外境和六識等，一切無餘皆以此總體所束縛，當覺悟空性唯一是覺性時，11那裡所謂的他者之見，如果有人存在，則是臆測的邪念，縱經長劫勤作，亦是徒勞無功的輪迴，是樂於度越而努力的作者。12覺性亦執著為此，是心之上的額外添加，從無執空明自性中趨近，是逃往寂靜處的決定誓言。13 བ༵ཞི་ཆ༵་གསུམ༵་བྲལ༵་（藏文） 無四支，無三段，（梵文天城體：अचतुष्कोटि，梵文羅馬擬音：acatuṣkoṭi，漢語字面意思：無四邊），空闊赤裸，以聲音和詞句衡量而說，如同虛空無有顏色戲論，眾生卻稱之為藍色一般。14如同虛空不受日月和雲霧遮蔽所改變一般，善惡好壞一切念頭，ཐུག༵ས་ཕྲད༵་（藏文）意相合，（梵文天城體：चित्तसम，梵文羅馬擬音：cittasama，漢語字面意思：心平等），自性清淨無有痕跡，ཨ་ལ་ལ༔（藏文，梵文天城體：अलाल，梵文羅馬擬音：alāla，漢語字面意思：阿拉拉），無有取捨，一切皆是智慧之莊嚴。15錯亂如大海般，並非隨意設定目標，外在顯現自性明亮
English
Of arising, with the means of impoverished, rough-thinking practitioners, verbal pronouncements are loud but empty, like the sound of flowing water; to refute that and so on, empty stones of no meaning. 4 The awareness that the three kayas are inseparable is the great wisdom that is free from arising and ceasing in the three times. All the victorious ones are complete in this mandala. Its cause and condition are faith and devotion. 5 From that, meeting the compassion of the lama, without mixing with objects, without being confused in the mind, when the path of awareness is fully manifested, the superior seeing that remains naked in its own state is: 6 Without looking or aiming, it is utterly clear; without object or effort of mind, it is flat and vast; without the defilement of afflictions, it is utterly pure; without conceptual objectification, it is self-luminous. 7 Without meditation or mental activity, it is utterly transparent; without dualistic grasping or rejection, it is naturally present; without the elaboration of signs, it is naturally present; do not do, do not do, do not create thoughts of negation or affirmation. 8 All is the self-display of the purity of dharmata. If you negate it in stages, it is the cause of madness, possession, and fainting. Do not grasp, do not grasp, do not grasp the thought of the three spheres. If you grasp, then the object grasped is empty in meaning. 9 How can it be appropriate to cultivate appearances in emptiness? Pure awareness is the primordial king of dharmata. From the kingdom that is without change, birth, or death, if you move, what path to liberation is there? 10 Samsara and nirvana, appearance and existence, arise as dual, and the body and senses, objects and the six consciousnesses, all without exception are bound by this general bond. When emptiness alone is realized as awareness, 11 that which is called the view of other, if it exists in some, is a false thought of mental speculation. Even if you strive for eons, it is a fruitless samsara, it is the agent who strives to transcend. 12 If that awareness is also held as "this," it is an additional addition to the mind of mind. From approaching the nature of non-grasping, empty clarity, it is a definite vow to flee to a solitary place. 13 བ༵ཞི་ཆ༵་གསུམ༵་བྲལ༵་ (Tibetan) acatuṣkoṭi (Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning: without four limbs, without three sections), naked and open, speaking by measuring sound and words, is like the empty sky without color or elaboration, but beings call it blue. 14 Just as the sky is not altered by the sun, moon, clouds, or fog, all thoughts of virtue, sin, good, and bad, cittasama (Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning: mind equality), self-purified without trace, alāla (Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning: Alala), without rejection or acceptance, all are the adornment of wisdom. 15 Delusion is like a vast ocean, not an arbitrary setting of goals, the outer radiance is self-luminous
Tibetan
མཁའ་དག་པ་དང་༔ བར་དུ་འོད་ལྔ་ནང་མདངས་དག་པ་ན༔ གསང་བ་ཆོས་ཉིད་དག་པའི་ནམ་མཁའ་མཐོང་༔ ༡༦འདི་ཉིད་ངོ་བོ་རང་བཞིན་བདག་ཉིད་ཅན༔ མཐོང་བས་གཤིས་ཐོག་སོན་པའི་ཀུན་བཟང་ནི༔ དགེ་སྡིག་རྒྱུ་འབྲས་གང་གི་གཞན་དབང་དུ༔ མ་གྱུར་རང་ཞལ་མཇལ་བའི་ཁྱད་ཆོས་ཡིན༔ ༡༧རྫོགས་པ་ཆེན་པོའི་རྒྱུད་ཉི་མའི་སྙིང་པོ་ལས༔ ལམ་བསྒོམ་པ་རང་བཞག་ཆེན་པོའི་སྐབས་སྟེ་གསུམ་པའོ༔ ༈ལམ་གྱི་རིག་པ་མངོན་གྱུར་ཆ་རྫོགས་ནས༔ མཐར་ཕྱིར་འབྲས་བུ་སྐུ་དང་ཡེ་ཤེས་ཡིན༔ དེ་ཡི་རྒྱུ་རྐྱེན་ལྟ་སྤྱོད་གཉིས་ཆ་སྟེ༔ ཅོག་བཞག་རང་བབ་ངང་ལ་ཆམ་བརྡལ་ལེ༔ ༡བཟང་ངན་གང་ཡང་སྒྲོག་དུ་བཙུད་པ་འདྲ༔ དེ་ཕྱིར་ཐམས་ཅད་མཉམ་པར་ཁྲིགས་ཆོད་དེ༔ སྣ་ཚོགས་སྤྲོས་བ་བསྐྱུང་བའི་རྗེས་ཐོབ་ཏུ༔ རྒྱུ་འབྲས་རྟེན་འབྲེལ་རྩི་བསྒྲངས་ཞིབ་པ་དགོས༔ ༢འགའ་ཞིག་ངས་ནི་སྟོང་ཉིད་རྟོགས་ཞེས་ནས༔ སྲོག་གཅོད་ལ་སོགས་སྡིག་པ་ཁྱད་དུ་གསོད༔ དེ་ནི་མ་རྟོགས་མཚུངས་བ་གསལ་བྱེད་དུ༔ མེད་བཞིན་འཁྲུལ་ལ་སྙིང་རྗེ་ཟད་པ་ཡིན༣༔ མེ་ལ་དྲོད་བཞིན་སྟོང་ཉིད་ཕྱི་མཚན་ནི༔ སྙིང་རྗེའི་བདོ་དར་ལང་ཚོ་བཞད་བཞིན་དུ༔ སྲིད་པའི་འདམ་དུ་ཉེར་དཀྱུས་དྲོད་གཤེར་སྐྱེས༔ ཆུས་མི་ཆགས་བཞིན་རྣམ་པར་རྟོགས་པ་ཟད༔ ༤རྫོགས་པ་ཆེན་པོ་ཉི་མའི་སྙིང་པོ་ལས༔ གྲོགས་སྤྱོད་པ་བསྟན་པ་སྟེ་གནས་བཞི་བའོ༔ ༈དེ་ལྟར་སྒོམ་དོན་ཚོལ་བའི་རྣལ་འབྱོར་གྱི༔ ཤན་འབྱེད་འཕྱོང་ལ་མཁས་པ་གནད་ཡིན་ཏེ༔ སེམས་དང་རིག་པ་གཉིས་ཀྱི་ཤན་འབྱེད་མོད༔ སེམས་ནི་སྣ་ཚོགས་ཡུལ་གྱི་རྗེས་སུ་འགྲོ༔ ༡རིག་པ་ཡུལ་མེད་ཟང་ཐལ་གསལ་སྟོང་ཁྱད༔ རྣམ་ཤེས་གང་གི་ཉེ་བར་འདྲེན་བསྒྱུར་བྱེད༔ ཡེ་ཤེས་ཐམས་ཅད་རང་དག་མཉམ་པའི་ཁྱད༔ ཡིད་ནི་ཚོགས་དྲུག་འཁྲུལ་བཞད་བརྩེན་པའི་བདག༔ ༢ཤེས་རབ་རང་གསལ་སོ་སོར་འབྱེད་པ་ལ༔ ཉོན་མོངས་མི་དམིགས་སྣང་གསུམ་ཀ་ནས་དག༔ ཀུན་གཞི་གདངས་གསུམ་སྙིགས་མར་འཕོ་བ་ཡིན༔ ཆོས་སྐུ་གདངས་མདངས་རྩལ་གསུམ་ཡོན་ཏན་རྫོགས༔ ༣རྫོགས་པའི་བྱང་ཆུབ་སྐུ་ལྔ་ལྷུན་གྱིས་གྲུབ༔ ཡེ་ནས་ཕྱལ་བ་སྐྱོན་ཀུན་དམིགས་པ་དག༔ འུབ་ཆུབ་གཅིག་གི་ཐམས་ཅད་ཆོ་འཕྲུལ་ངོམ༔ རིག་པའི་དབྱིངས་སུ་ཆོས་ཅན་རྟོག་པ་གྲོལ༔ རྫོགས་པ་ཆེན་པོ་ཉི་མའི་སྙིང་པོ་ལས༔ ཐམས་ཅད་ཀྱི་གོལ་ས་ཤན་འབྱེད་ཀྱི་སྐབས་སྟེ་ལྔ་བའོ༔ ༈མཐར་ཐུག་འབྲས་བུ་ཡང་སངས་རྒྱས་པ་ནི༔ ཡེ་སངས་རྒྱས་ལ་འབྱུང་བའི་གནམ་གཟེར་གསུམ༔ གདངས་ལ་གདངས་ཞུགས་ལྷུན་གྲུབ་ནང་དབྱིངས་སུ༔ དབང་པོ་དྭངས་མ་ཁྱད་པར་ཆོས་ཕུ
Chinese
当虚空清净，中间五光内明清净时，便能见到秘密法性清净的虚空。16 这本身具有本体、自性、自性。见到它，便是播下本性的种子，成为普贤。不为善恶因果所左右，是得见自性的殊胜之处。17 这是大圆满法的《日精》中，关于道路修习任运自成的第三节。 然后，道路的觉性显现圆满，最终的果实是身和智慧。其因缘是见和行两个方面，完全放松，自然而然地彻底释放。1 就像把好坏都塞进袋子里一样。因此，一切都平等地确定下来。在减少各种戏论的后得中，必须详细计算因果缘起。2 有些人说：“我证悟了空性”，然后特别去杀生等造恶。这就像没有证悟一样，清楚地表明了在没有的情况下陷入错觉，慈悲心也消失了。3 就像火有热一样，空性的外相是慈悲心蓬勃发展，像青春绽放一样。在有之泥潭中，不断产生温暖和湿润，就像水不沾染一样，完全耗尽了分别念。4 这是大圆满法《日精》中，关于同伴行为的第四处。 如此，对于寻求修习意义的瑜伽士来说，善于区分和衡量至关重要。虽然区分心和觉性，但心会追随各种境。1 觉性是无境、通透、明空。识能引导和转变任何事物。智慧是所有事物自净和平等的特性。意是六识聚集、迷惑和执着的根源。2 在智慧自明、各自区分时，烦恼不会显现，三有都得以清净。阿赖耶识的三种力量转化为精华。法身的三种力量、光明和能力圆满具足。3 圆满菩提的五身自然成就。从一开始就超越，所有过患都得以清净。一个觉性展现一切神变。在觉性的法界中，有法的分别念得以解脱。这是大圆满法《日精》中，关于区分一切过失的第五节。 最终的果位是成佛，从本初佛那里出现三种天铁。光明融入光明，在任运自成的内界中，根基清净，具有特殊的法性。
English
When the sky is pure, and the five lights in the middle are pure in their inner radiance, one sees the sky of secret Dharma-nature purity. 16 This itself possesses essence, nature, and self. Seeing it is like sowing the seed of inherent nature, becoming Samantabhadra. Not being subject to the influence of good or evil, cause or effect, it is the special quality of meeting one's own face. 17 This is the third section on the practice of the path of self-liberation in the Great Perfection's "Essence of the Sun" tantra. Then, when the awareness of the path is fully manifested, the ultimate result is the kaya and wisdom. Its causes and conditions are the two aspects of view and conduct, completely relaxed and thoroughly released in a natural state. 1 It's like stuffing both good and bad into a bag. Therefore, everything is equally determined. In the post-meditation state of reducing various elaborations, it is necessary to carefully calculate cause and effect and dependent origination. 2 Some people say, "I have realized emptiness," and then deliberately commit sins such as killing. This is like not having realized it, clearly demonstrating falling into delusion in the absence of it, and compassion disappears. 3 Just as fire has heat, the external sign of emptiness is the flourishing of compassion, like youth blooming. In the swamp of existence, warmth and moisture are constantly produced, just as water does not adhere, discrimination is completely exhausted. 4 This is the fourth section on showing the behavior of companions in the Great Perfection's "Essence of the Sun" tantra. Thus, for a yogi seeking the meaning of practice, it is essential to be skilled in distinguishing and measuring. Although distinguishing between mind and awareness, the mind follows various objects. 1 Awareness is objectless, transparent, clear and empty. Consciousness guides and transforms anything. Wisdom is the characteristic of self-purity and equality of all things. Mind is the source of the accumulation of the six consciousnesses, delusion, and attachment. 2 When wisdom is self-illuminating and individually distinguishing, afflictions do not appear, and all three existences are purified. The three powers of the alaya are transformed into essence. The three powers, luminosity, and capacity of the Dharmakaya are perfectly complete. 3 The five kayas of perfect enlightenment are spontaneously accomplished. From the beginning, transcending, all faults are purified. One awareness displays all miracles. In the realm of awareness, the conceptualization of phenomena is liberated. This is the fifth section on distinguishing all faults in the Great Perfection's "Essence of the Sun" tantra. The ultimate result is also becoming a Buddha, from the primordial Buddha arise three sky-irons. Luminosity merges into luminosity, in the spontaneously accomplished inner realm, the senses are purified, possessing special Dharma qualities.