Chinese
以二种智慧，舍弃了通往彼岸的道谛。不生不灭，是虚空的自性。不生者，是空性的法性。如石女之子，本初以来从未存在。不灭者，是显现的体性。虽从未存在，却自明不灭。以空性舍弃常边，以光明舍弃断边。不住于中观，是虚空的自性。各自自证的智慧所行境。各自之意，是各别的自身之义。解脱与束缚，任何也非与他者相连。以自之自证，俱生智。作为行境，而非以分别念之智。向三时诸佛之母顶礼。过去无时，从任何处也未曾生起。未来无时，向任何处也皆不去往。现在无时，远离蕴与处。如是了知三时，即是诸佛之母。向观视任何处皆得见之母顶礼。大圆满者让炯多吉所著。谈话集第一品。又，彼之义的略义之谈话是：无法以声音表达，离思离言。以听闻与思惟之智慧。舍弃道谛的度母。以空性之故，不生。自明不灭，是法性之义。本初解脱，是虚空的自性。忆念微少，善于阐释。各自自己的觉性。以超越了识的智慧。行境是大圆满之面。此乃三时诸佛之母。此亦由持明吉扎（1573）林巴所著。谈话集第二品。关于疾病取道之谈话：此有质碍之身体，是诸元素之自性。由诸元素所生，聚集为四种。由业与缘而转变者。被称为“品尝”，未转变且。执着于转变者，是心与心所，无明他力。于色受苦，于彼执彼。是受蕴，持续不断是想。互相接近取受是行。通达一切自性是识之故。识是心，心于有无中。若分析则于何处也无成，为了证悟之故。此五蕴，是自性的。为了真实随观空性之义。不于心上承受疾病之负担。于疾病之境，安住赤裸之觉性。
English
With two kinds of wisdom, abandon the path truth of going beyond. Unborn and unceasing, is the nature of space. The unborn is the Dharma-nature of emptiness. Like the child of a barren woman, never existed from the beginning. The unceasing is the characteristic of appearance. Though never existed, it is self-luminous and unceasing. With emptiness, abandon the extreme of permanence; with clarity, abandon the extreme of annihilation. Not abiding in the Middle Way, is the nature of space. The object of experience of individual self-awareness wisdom. The meaning of "individual" is the meaning of separate self. Liberation and bondage, neither is connected with another. With one's own self-awareness, innate wisdom. As the object of experience, not with the intellect of speculation. I prostrate to the mother of the Buddhas of the three times. The past has no time, it did not arise from anywhere. The future has no time, it does not go anywhere. The present has no time, it is free from aggregates and sources. If one understands the three times in this way, that is the mother of the Buddhas. I prostrate to the mother who, by looking at anything, is met. Written by Dzogchenpa Rangjung Dorje. Chapter One of the Collection of Talks. Also, the talk on the condensed meaning of that is: Cannot be expressed in sound, beyond thought and expression. With the wisdom of hearing and thinking. Going beyond by abandoning the path truth. Because of emptiness, unborn. Self-luminous and unceasing, is the meaning of Dharma-nature. Primordially liberated, is the nature of space. Few memories, good at explaining. Each one's own awareness. With the wisdom that transcends consciousness. The object of experience is the face of the Great Perfection. This is the mother of the Buddhas of the three times. This was also written by Rigdzin Jigdral (1573) Lingpa. Chapter Two of the Collection of Talks. The talk on taking sickness as a path, called: This material body is the nature of the elements. Born from the elements, gathered as four kinds. Transformed by karma and conditions. Called "tasting," not transformed and. Grasping onto the transformed as self, is mind and mental events, ignorance, other-powered. Suffering from pain in form, grasping that as that. Is the aggregate of feeling, continuous is perception. Taking and receiving each other closely is formation. Because understanding the nature of all is consciousness. Consciousness is mind, mind in existence and non-existence. If analyzed, it is not established anywhere, for the sake of realization. These five aggregates are of the nature of. For the meaning of truly following the view of emptiness. Do not take the burden of sickness upon the mind. In the state of sickness, leave awareness naked.
Tibetan
རྗེས་ཐོབ་ཆ་ལ་བདེ་སྡུག་གཏོང་ལེན་དང་། །ལས་ངན་ཟད་པ་ཡིན་སྙམ་དགའ་བ་སྒོམ། །ཚུ་རོལ་མཐོང་ཞིང་ཕ་རོལ་མ་མཐོང་བའི། །སྐྱེ་བོ་ཕལ་ཆེར་ཚེ་འདིའི་འཚོ་རྩིས་ལ། །སྡང་རྨོངས་ཆགས་པ་གསུམ་གྱི་རྒྱ་བྲེས་ནས། །དགེ་བའི་རི་དྭགས་གསོད་པ་གཟིགས་ལགས་སམ། །སེམས་རྒྱུད་ངེས་པར་འབྱུང་བའི་ཆུས་བརླན་ཞིང་། །གཞན་གནོད་གཞི་བཅས་སྤོང་དང་ཆབས་ཅིག་བར། །དགེ་ལ་འདུན་དང་བསྙེན་དང་རྫོགས་པ་དེ། །དགེ་སྦྱོང་ཡིན་གྱི་མཚམས་སྤྲིན་རྒྱལ་མཚན་མིན། །མདོར་ན་ཆོས་ཀྱི་རྩ་བ་བྱང་ཆུབ་སེམས། །དེ་ཡི་ངོ་བོ་སྨོན་འཇུག་རྣམ་གཉིས་ཡིན། །མཐར་གྱི་དེའང་དོན་དམ་བྱང་སེམས་སུ། །རྟོགས་ན་ཚངས་གནས་བཞི་ལས་ཡང་དག་གྲོལ། །སངས་རྒྱས་འབྱུང་ལ་མཉེས་པར་མི་བགྱིད་པ། །སེམས་ (༩༡༤)ཅན་ལས་ཡིན་དེ་ལ་ཆོས་བསྟན་པའི། །སྣོད་ཀྱིས་བསྐལ་ཡང་རིང་དུ་འདྲིས་བཞིན་པའི། །མོས་པ་བརྟན་པའི་གཟུར་གནས་ཁྱོད་གཅིག་ལ། །སྙུན་ལ་གདམས་ངག་འབོག་པའི་ཚུལ་དུ་གདམས། །ཀུན་མཁྱེན་རྗེ་དང་རོང་པ་ཆོས་ཀྱི་བཟང་། །དཀར་པོ་གསུམ་དང་ཆོས་ཀྱི་བློ་གྲོས་སྡེ། །དངོས་དང་བཅས་པའི་ས་མཆོག་མ་ཎི་ཀ །རང་གི་ཡུལ་དུ་མི་མཐོང་གཞན་དུ་མཐོང་། ཁྱོད་ལ་མཐོང་བ་ལེགས་པའི་བཀྲ་ཤིས་ཤོག །ཅེས་པའང་གཡོ་རུ་རྫོགས་ཆེན་པ་རང་བྱུང་རྡོ་རྗེས་སོ།། །།དེ་ལྟར་རིག་པ་དང་གཙུག་ལག་སྣ་ཚོགས་ཀྱི་དོན་འདོད་རྒྱལ་དུ་སྟོན་པ་གཏམ་གྱི་ཚོགས་ལེའུ་དོན་གསུམ་པའི་བདག་ཉིད་ཅན་གྱིས་ཡོངས་སུ་རྫོགས་པའོ།། །།དགེའོ། །དགེའོ། །དགེའོ།།
Chinese
后得位时于苦乐取舍， 思维恶业已尽而修欢喜。 只见此岸而不见彼岸者， 多数众生为今生之生计， 为贪嗔痴三者之罗网所缚， 您是否见到杀害善法之鹿？ 以定出离之水润泽心续， 断除害他之根本的同时， 于善生欲、亲近与圆满者， 是为善行者而非幡幢彩云。 总之佛法之根本菩提心， 其自性为愿行二种。 最终若能证悟彼为胜义菩提心， 则从四禅天中获得解脱。 对于佛陀出世不欢喜者， 是众生，对其宣说佛法之， 法器，纵然长久亲近于， 具足坚定信心的公正者您， 以如患病授与窍诀之方式而教诲。 全知法王与绒巴法贤， 三白尊与法慧军， 连同实物之殊胜地玛尼嘎， 于自乡不见而于他乡见。 愿您见之而吉祥。 此乃觉如佐钦巴让炯多杰所著。 如是，以智慧和各种论典之义，如意显现的谈话之集，以七十三品之自性而圆满。 善哉！善哉！善哉！
English
In the post-meditation phase, take and give happiness and suffering, Meditate on joy, thinking that bad karma is exhausted. Those who only see this shore and not the other shore, Most beings are preoccupied with the livelihood of this life, Bound by the net of the three poisons of hatred, delusion, and attachment, Do you see the killing of the deer of virtue? Moisten the mind-stream with the water of definite renunciation, While abandoning the basis of harming others, Desiring, approaching, and perfecting virtue, That is a virtuous practitioner, not a banner of clouds. In short, the root of Dharma is Bodhicitta, Its essence is the two aspects of aspiration and engagement. Ultimately, if one realizes that it is the ultimate Bodhicitta, Then one is truly liberated from the four Brahma abodes. Those who are not pleased with the appearance of the Buddha, Are beings, to whom the Dharma is taught, The vessel, even if long acquainted with, You, the impartial one with steadfast faith, I advise you in the manner of imparting instructions to the sick. Omniscient Lord and Rongpa Chökyi Zangpo, The Three Whites and Chökyi Lodrö Dé, The supreme place of Mani Ka, along with the actual objects, Not seen in one's own country, but seen in another. May it be auspicious for you to see it well. This was written by Gyayoru Dzogchenpa Rangjung Dorje. Thus, the collection of talks that freely reveals the meaning of wisdom and various treatises is completed with the nature of seventy-three chapters. Good! Good! Good!