English
Possessing essence. The realm of knowing as many distinct and unmixed things, those who see it speak well of it. The nature of that appearance is unborn from the beginning, like an illusion, a moon in water, a non-dual emanation. Like a city of gandharvas, like an eye disease, like the sound of a rock cave, the nature of dreams and mirages is without essence. How it appears is false and unreal, know it to be unborn and pure from the beginning. Appearance is emptiness, and emptiness is appearance, not separate, not one, not non-dual. Not other than that, beyond the extremes of elaboration. Not a way of thinking, the nature of the Middle Way, cannot be pointed to as "this," free from all elaboration. Unborn, unceasing, without coming, without going, not permanent, not annihilated, not different, not one. Three times without time, the nature of samsara and nirvana as emptiness, ultimate dependent arising, appearance and emptiness beyond extremes. Free from all extremes of establishment and acceptance. Without vows, without gatherings of teachings, without following. The very nature of emptiness is also without nature. Not self, not non-self, beyond example. Those who see the ultimate speak well as it is. Therefore, whatever appears is beyond elaboration. The nature of non-duality is the very nature of the original state. Know it well as the dharma of the ground. The dharma of the path has three aspects: view, meditation, and conduct. The dharma nature of the view is free from extremes, center, and partiality. That ground of originally pure nature is well realized through one's own good aspirations, the merit of past practice, and the blessings of the lama entering, like the sun rising in the sky and darkness clearing. Free from all speculation and imputation of yes and no. The ground itself is the nature of all things, that itself is mind, well realized is the view. That also, whatever arises is the nature of appearance and emptiness, in a state without abandoning or accepting, rejecting or affirming, hope or fear. If you are free from deliberate grasping and fixation, it is realization. Without separating the meaning of realization from all times, when the ungrasping king is without partiality, even better, freedom comes from the very beginning of the view. Whatever arises, the king is spontaneously perfect, the mind is at ease. In the sutras, realizing the ground itself is the view, free from doubt, hesitation, and speculation of yes and no. Not fabricated by the mind, there is no need to transform it with antidotes. Whatever appears, from its very nature, arises free from elaboration. Unfabricated, naturally present, a moment of awareness. Spontaneously arising, naturally liberated, transparent is the meaning of the view. For future yogis.
Chinese
是为一切之智藏。修习之义有上中下三等，上等无需修习，仅于见地即得解脱，不作修饰改造，安住于自然本位。中等了知平等自性而得解脱，如知绳之自性，则无蛇之怖畏。无论何者显现，于执取形象之刹那识其空性，不散乱，以正念解脱一切应舍应取。安住于无二自性平等之状态中。下等放松身心，平等安住，如山王、大海、觉性般安住，心性不作修饰，安住于离能取所取。不迎接过去未来之忆念思绪，当下之觉性安住于无作自然状态。如清澈不动之大海，如宽广无念之无云晴空，如稳固不动之山王般安住。如是串习而安住之三摩地，远离内外执取形象之戏论边，安住多久，即平等安住多久。胜于此，最初之平等三摩地，寂灭分别念，而明觉不灭，从清净之分，显现神通之眼。一切皆见为不生之虚空之义。胜于此，自性清净之三摩地，一切行住坐卧皆安住于平等不移，了知种种显现如梦如幻。自明空明，无边无中，烦恼自解脱，止作错乱息灭。于无实之状态中，行持无执大行。如是了悟而修习之瑜伽士，以空性与大悲双运，成办无量利益于无边众生。当知后念如梦如幻。总而言之，空性与大悲不分离，于了悟之状态中安住即是修习。愿后世瑜伽士知晓。行持之义亦有如是三种，共同、殊胜、无上。初为共同行持，示现入门佛法，闻思清净，断除不善，精勤行善，守护慈悲菩提心，三学头陀行。贤善却无慢，与人和谐不执一端，自心调柔，不斤斤计较，与世俗不合，追求来世，减少今生之成就事务，超胜一切，自我行为
English
This is the treasury of wisdom for all. The meaning of meditation has three levels: superior, intermediate, and inferior. The superior one is liberated from the very moment of seeing, without the need for meditation. It remains in its natural state, without alteration or modification. The intermediate ones are liberated by knowing the nature of equality. Just as knowing the nature of a rope eliminates the fear of a snake. Whatever arises, if one recognizes its emptiness at the moment of grasping at form, one is liberated from all that should be abandoned and adopted through unwavering mindfulness. One abides in the state of equality, the non-dual nature. The inferior one relaxes the body and mind, abiding equally. Like a mountain, an ocean, and awareness, one sets them down together. The nature of mind is left uncorrected, free from grasping. One does not welcome past and future thoughts and memories, and the present awareness is left naturally, without fabrication. Like a clear, unmoving ocean, like a vast, unthinking, cloudless sky, like a stable, unmoving mountain king, one abides. By becoming accustomed to this, the samadhi of abiding is free from the extremes of grasping at form, both internally and externally. As long as one abides, one abides equally. Superior to that, the first samadhi of equality is the pacification of conceptual thoughts, and clear appearances are not obstructed. From the aspect of clarity, the eyes of clairvoyance arise. All is seen as the meaning of unborn space. Superior to that, the samadhi of pure nature is unwavering in equality in all activities. The various appearances are realized as dreams and illusions. Self-awareness is empty and clear, without beginning or end. Afflictions are self-liberated, and the confusion of affirmation and negation is pacified. In the state of non-reality, one engages in great action without attachment. The yogi who realizes and meditates in this way accomplishes immeasurable benefit for limitless beings through the union of emptiness and compassion. Subsequent appearances should be known as dreams and illusions. In short, it is said that meditation is abiding in the state of realization where emptiness and compassion are inseparable. May future yogis know this. The meaning of conduct also has three aspects: common, superior, and unsurpassed. First, the common conduct is to enter the door of the teachings, to purify hearing and thinking, to abandon non-virtue, to diligently engage in virtue, to protect compassion, bodhicitta, the three trainings, and ascetic practices. To be learned but without arrogance, to be harmonious with all and not to abide in one extreme, to be tamed in one's own mind, to be short-tempered, to be unconventional and to seek the next world, to reduce the busyness of this life's achievements, to be superior to all, self-conduct.
Chinese
清净者，精通无垢智慧之词义。 一心修持无常死亡之法。 如是行持，则能获得今生来世之安乐。 以无取舍之殊胜行， 于法性之义中修习幻化之技艺， 于六聚自然无作意之本然中， 不执此彼，舍弃心之结缚。 不作偏袒，任运生起，赤裸无遮。 如幼童、疯子、老人之姿态， 无作意，当下直入，心胸宽广，心怀坦荡。 法性本然，无作意，原始之状态， 瑜伽行止，无作意，随显现而行持。 于无所依，离能取所取之觉性中， 不以“此”之执着而染污，如新鲜酥油般安住。 随显现，自生，当下解脱，无执着， 莫作分别念之延续，任其自然。 于本初解脱，安住，自解脱之广阔中， 莫以分别念之修习而染污，随其安适而放任。 于无二之心之狂象， 莫以目标、执着之铁钩而钩取。 如若有舍取执着之心， 则无解脱之法，轮回即是自身。 于空寂中，无执着，离系缚， 则于彼处，无法亦无希求。 自生任运大圆满之见地中， 不住于幻化，行持幻化。 无上之大行止， 于尸林、空谷、集市等等处， 以离弃不净、羞耻之状态， 行持苦行，于破立之上安住。 不舍五毒，于自生广大之状态中， 无此作彼作之行止，无有衡量。 随显现而行持，自生，赤裸无遮。 以自性疯癫之苦行， 于法性之义中修习各种技艺。 以体验、喜怒、怖畏之当下冲击， 随显现，无执着，修习见之技艺。 以人皮、骨饰等一切圆满之物， 行持勇士之装束，空行之疯狂行止。 以此获得殊胜与共同之成就， 息灭魔障、邪见、违缘， 疾病、邪魔、不顺之缘皆于自处解脱。 于此生即能往生大乐空行刹土。 总而言之，具足无执着之幻化状态， 于法性之状态中，修习无有迁变。 愿后世瑜伽士知晓。 凡以分别念所安立之诸法， 皆自性空寂，如水中之月。
English
O Pure One, skilled in the words and meanings of immaculate wisdom. Single-mindedly practice the Dharma of impermanence and death. If you act in this way, you will attain happiness in this life and the next. With the supreme conduct free from acceptance and rejection, Cultivate the skill of illusion in the meaning of Dharmata, In the natural, uncontrived, genuine state of the six aggregates, Do not grasp at "this" or "that," and abandon the knots of the mind. Do not engage in partiality, let spontaneous energy arise, naked and unadorned. Like a young child, a madman, or an old person, Uncontrived, direct, with a broad mind and ease of heart. Dharmata is genuine, uncontrived, in its original state, Yoga practice is uncontrived, acting as whatever arises. In the awareness that is without support, free from grasping, Do not defile it with the grasping of "this," leave it like fresh butter. Whatever arises, self-born, immediately liberated, without grasping, Do not continue the thread of thoughts, let it be. In the great, primordially liberated, naturally liberated state, Do not defile it with mental fabrication, let it be as comfortable as it is. Do not strike the wild elephant of the two-less mind With the iron hook of fixation and attachment. As long as there is a mind that clings to what to abandon and what to embrace, There is no way to liberation; samsara is itself. When it is cold, without grasping, free from fixation, Then there is no Dharma, no desire for a vehicle. Go to the realization of the great, self-born, spontaneously accomplished. Do not abide in illusion, practice in illusion. The supreme great conduct is: In charnel grounds, empty valleys, marketplaces, and so on, Completely free from impurity and shame, Practice asceticism and settle on the ground of affirmation and negation. Without abandoning the five poisons, in the state of great self-bornness, There is no measure to the conduct of doing this and not doing that. Practice whatever arises, self-arisen, naked and unadorned. By holding the asceticism of natural madness, Cultivate various skills in the meaning of Dharmata. With the immediate rush of experiences, joy, sorrow, and fear, Practice the skill of seeing whatever arises without grasping. With the complete adornments of khatis and bones, Practice the attire of a hero and the mad conduct of a dakini. Through this, one attains supreme and common siddhis, Pacifies obstacles, wrong views, and hindrances, And diseases, evil spirits, and unfavorable conditions are liberated in their own place. In this very life, one goes to the great bliss of the Dakini realm. In short, possess the state of illusion without attachment, In the state of Dharmata, cultivate without change. May future yogis understand this. Whatever Dharmas are established by the mind, Are all empty in their own essence, like a moon in water.
Chinese
色身。 显现种种却无自性， 屡屡修习无生幻化之妙力。 一切皆空且无我的篇章三。 从基圆满本初之大宫殿中， 再次对具信之人宣说： 法身已证得永恒之王位， 涅槃是至高寂灭之法。 请善为了解原始的终尽之处。 基之见、修、行达到究竟后， 自利法身，利他色身二者， 如珍宝般任运成就事业。 彼时，觉知如法身虚空般， 无减无增，深寂离戏。 从此，色身如日月之轮， 与所化之器相符，如水中之月。 获得决定之义，如太阳之轮， 为不清净之众生和安住于地的清净之义， 自性任运，无勤而生。 存在几时，事业之流便永不间断。 此乃三时胜者之自性， 于密严刹土现前菩提。 暂时究竟二利之圆满， 从基中生起如是之法性果， 后世瑜伽士们请了知。 涅槃寂灭之篇章四。 无垢光芒于空中升起， 虽令具信之人的莲苑绽放， 然今不住留，将落于西山之巅， 道友们，请收摄厌离之心。 愿以此善根，令有情众生， 从难以逾越的痛苦之海中彻底解脱， 愿众生速疾到达 身与智慧无离无合之大乐之地。 往昔圣法王所依之山， 雪山白顶邬金宗之处， 宣说了这无垢之四法要， 令具信之众欢喜。 名为《四法要无垢之语》。 多闻瑜伽士无垢光， 于雪山白顶之颈，名为邬金宗之寂静处， 于春三月凉风拂面的时节，善妙撰著圆满。 萨瓦 मंगलम्!（藏文，梵文天城体：सर्वा मङ्गलम्，梵文罗马拟音：sarva maṅgalam，一切吉祥！） 宣说四法要的无垢语。