English
Constancy is Dharma. Dharma is Sangha. Sangha is unconditioned. Unconditioned is constancy. Thus, repeatedly declare, and always remember the Three Jewels of ultimate truth. Then, from the Lankavatara Sutra: Relying on mind-only, do not contemplate external objects. Relying on the absence of appearance, one should transcend mind-only. Relying on the true object, one should transcend the absence of appearance. If a yogi dwells in the absence of appearance, he will not see the Great Vehicle. Thus, the illusion of conventional truth, understood as mind-only, is refuted by the absence of appearance Madhyamaka. And having transcended that, one must enter the unerring nature of Suchness through appearance-possessing Madhyamaka. Furthermore, what is the true object? Just as the four elements cannot be pervaded by space, there is no knowable that is not pervaded by the body of the Buddha. The Suchness of the Buddha, self, and all sentient beings has no distinctions such as good and bad, large and small, high and low. The lineage or element that has the ability to generate the Dharma of the Buddha, has beginningless time, is obtained by the nature of Dharma, and abides in its own nature, exists in all beings who are sustained by life-breath, therefore all sentient beings possess the Tathagatagarbha. To clarify this, it is said: The body of the fully enlightened Buddha is pervasive, because Suchness is without difference, and because there is lineage, all embodied beings constantly possess the Buddha-essence. Thus it is said. The Dharmakaya of the pure, the Suchness of the impure and pure, the lineage of the impure, exists in this way. Buddha, lotus, foulness, honey, on bees, essence in chaff, gold in impurity, treasures and sprouts etc. in the earth, small fruits, and in tattered clothes there is the image of the Victorious One, in the womb of a bad woman there is a king, just as there are precious forms in the earth. Thus, sentient beings obscured by the stains of sudden afflictions possess this Tathagatagarbha. Thus it is said and its meaning is contemplated. All distinctions such as karma, cause, and effect, maturation, afflictions, aggregates, elements, sources, dependent origination, etc., have not only never existed in ultimate truth, but also in conventional truth they abide in a state of possessing but not being tainted. The self-arisen marks and signs, powers, and fearlessness
Chinese
三个正念，慈爱和大悲，金刚喻定等三摩地，法界等无量智慧等，无有分别的佛法多于恒河沙，本来就自然存在，所以不是空性的，要相信可以去除污垢和生起功德的基础。具有分别的自性，被暂时的空性所空。具有无分别的自性，不空于无上法。光明非造作，无有分别。具有能进入的恒河，超越尘埃的佛陀，完全具备一切功德。这样宣说。而且，声闻和缘觉等认为快乐是痛苦，常是无常，有我是无我，清净是不清净，所以不知道胜者所说的“奇嘎谢”的意义。对此，意义是这样的：无我称为轮回。我称为如来。无常是声闻和独觉佛。常是如来法身。痛苦是一切外道。快乐是完全的涅槃。完全不净是有为法。完全清净是佛和菩萨们的真实法，自己的心性如来藏是超越颠倒的四种真实法，这样想。那是自性清净的缘故，为了断除习气是清净的缘故。我和无我的戏论，寂灭是殊胜的我。心的自性是蕴，以及那个原因是颠倒的缘故是快乐。轮回和涅槃，为了证悟平等性是常。这样宣说。像那样的特点基础如来藏，特点是佛陀的无离功德等，现在自明的智慧清晰而不间断，本来的俱生，通过闻思修三者来体验的这个，作为修持的基础而存在。所修是暂时的污垢清净后，修持的结果是自身存在的状态显现，称为离垢法身，轮回和涅槃的一切相
English
Three mindfulnesses, loving-kindness and great compassion, samādhis such as the vajra-like samādhi, and immeasurable wisdoms such as the realm of dharma, etc., the Buddha's teachings, which are inseparable, are more numerous than the sands of the Ganges River. Since they have been naturally present from the beginning, they are not empty. Believing in the basis that can remove defilements and generate qualities. Having a nature with distinctions, emptied by temporary emptiness. Having a nature without distinctions, not empty of the supreme Dharma. Luminosity is uncreated, without distinctions. Possessing the Ganges that can enter, the Buddhas who have transcended dust, are fully endowed with all qualities. Thus it is declared. Moreover, the Shravakas and Pratyekabuddhas, etc., regard happiness as suffering, permanence as impermanence, self as non-self, and purity as impurity, so they do not know the meaning of "Chi ga shes" spoken by the Victorious One. Regarding this, the meaning is as follows: Non-self is called samsara. Self is called the Tathagata. Impermanence is the Shravakas and Solitary Buddhas. Permanence is the Dharmakaya of the Tathagata. Suffering is all the Tirthikas. Happiness is complete Nirvana. Completely impure is conditioned dharma. Completely pure is the true dharma of the Buddhas and Bodhisattvas, one's own mind, the Tathagatagarbha, is the four true dharmas that transcend perversion, so think. That is because it is naturally pure, and because it is pure in order to abandon habitual tendencies. The elaboration of self and non-self, the pacification is the supreme self. The nature of mind is the skandhas, and that cause is happiness because it is reversed. Samsara and Nirvana, in order to realize equality, are permanent. Thus it is declared. Such a distinctive basis, the Tathagatagarbha, the characteristic is the Buddha's qualities of non-separation, etc., now the self-aware wisdom is clear and uninterrupted, the innate co-emergent, this experienced through the three, hearing, thinking, and meditating, exists as the basis for practice. What is to be practiced is that after the temporary defilements are purified, the result of practice is that the state of being present in oneself manifests, which is called the Dharmakaya free from defilements, all aspects of samsara and Nirvana.
Chinese
虽然一切显现，但仅仅是显现，从未离开根本，就像无垢的水晶球上显现各种影像，但仅仅是显现，水晶和影像并不混淆一样。当自性明空赤裸显现时，无论轮回、涅槃、道三种显现如何生起，都是自生自解脱，本质上永远不会被沾染，因此没有什么需要去除的见解和罪过的习气，也不需要新添加任何前所未有的特征，而是将圣者的智慧空性作为等持的实地，修习各种座间，并在必要时用金刚语来明确：此中无有任何需去除，无有丝毫需安立。如实观真实，如实见即解脱。这样说或者思维其意义。这些也是至尊救度怙主所说的：修习自性如来藏，思维功德胜者之功德，二者以离戏之意摄持，此乃胜义如来之殊胜道。这是甚深要诀的教诲。如是安住于等持，最终，如先前一样，之后也一样，是不变的法性。如是所说，自性光明如来藏，从一开始就自然存在于自身中。通过正确的见修行，去除暂时的污垢，当自性显现时，就被称为现证菩提，这是果位的名称。对具备此因道者生起信心的定解。所谓自性光明，犹如太阳和天空，被突如其来的烦恼和所知障的浓厚云层所遮蔽。无垢佛陀具足一切功德，恒常坚固不变的佛陀。这是依靠对法的无分别和分别智慧而获得的。无始无中无终，无有分别。无二无三离垢无分别。法界自性恒常存在。为等持瑜伽士所见。生起这样的定解后，从等持中起立。第三，进入后得座间之行，对善于教导心要口诀的上师生起法身之敬信，以及对一切众生如来藏
English
Although everything appears, it merely appears, never moving from the ground. Just as various images appear on a stainless crystal ball, but merely appear, and the crystal and images are not mixed, when self-awareness, clear and empty, appears nakedly, no matter how the appearances of samsara, nirvana, and the path arise, they are self-arisen and self-liberated. In essence, they are never tainted, so there is nothing to be removed in terms of views and habitual tendencies of faults, nor is there any need to newly add any unprecedented qualities. Instead, taking the emptiness of the wisdom of the noble ones as the actual ground of equipoise, meditate in various sessions, and when necessary, clarify with vajra words: "In this, there is nothing to be removed. There is nothing at all to be established. Look at reality as it is. Seeing reality, one is liberated." Say this or contemplate its meaning. These are also what the venerable savior Drolgon said: "Meditating on the sugata-garbha of self-nature, and contemplating the qualities of the victorious ones, when both are gathered under the mind free from conceptualization, that is the supreme path of the definitive sugata." This is the instruction of profound key points. Having thus remained in equipoise, finally, "As it was before, so it is afterward. It is the unchanging dharma-nature." As it is said, the sugata-garbha, the self-luminous nature, which has been naturally present within oneself from the beginning, when the temporary stains are removed by correct view and meditation, and one's own face is revealed, it is called manifest enlightenment, which is the name of the result. Generate a definite understanding of faith in those who possess this causal path. Whatever is called self-luminous nature, like the sun and the sky, is obscured by the sudden obscuration of thick clouds of afflictions and knowable objects. The stainless Buddha possesses all qualities, the eternal, steadfast, unchanging Buddha. This is attained by relying on the non-conceptual and discriminating wisdom of the Dharma. Without beginning, middle, or end, and without distinctions. Non-dual, free from three, stainless, without conceptualization. The nature of the dharmadhatu, which is permanent. Seen by the yogis in equipoise. Having generated such a definite understanding, arise from equipoise. Third, when engaging in the activities of the post-meditation session, generate devotion to the dharmakaya towards the lama who excellently teaches the essential pith instructions, and the sugata-garbha of all sentient beings.
Chinese
因为具有……的精华，所以暂时认识自性，最终要认识到具有六十四种功德的清净显现，以及所有未认识到这一点的众生，没有一个不是我们的父母，他们漂泊在轮回的幻觉中，仅仅是痛苦之轮的旋转，对此生起无法忍受的慈悲。因此，为了使所有众生都能显现安住在各自本基上的离系果法身，要具备大乘发心和行心，从根本上通过证悟自他一切不善及其习气为空性来断除它们。远离我慢和骄傲，尽力成办布施等波罗蜜多所摄的一切善行。通过不执着于我和众生的显现，直接和间接地实践对众生有益的一切行为。了知一切由分别念所摄的内外缘起之法，虽然显现，但在真实的体性上是空性的，如同梦幻和幻术。特别是，如果不积累资粮，就会产生许多过患，如邪见等。如经中所说，为了证悟正确的见解，必须积累资粮。因此，要将一切远离罪业且被大乘发心所摄的善行，乃至转绕、塑造佛像、供灯等，都回向为证见如来藏的因。坚信三宝的常住，普遍地进行建造佛像、供养赞颂等令其欢喜的行为。特别是，要尽力供养无量无边的七支供。时常听闻、念诵、思维和为他人讲解二十部意义确定的心髓经典。也要对《宝性论》、《山法·了义海》等有权威的释论进行思辨，不让闻思夺走禅修，也不让禅修破坏闻思，为了使自性本具的种姓得以显现，要双运等持智慧之资粮和为了增长广大之种姓的后得福德之资粮。即使生起少许不错乱地证悟甚深实相的智慧，也要思维有为的善。
English
Because it possesses the essence of …, therefore, temporarily recognize one's own nature, and ultimately recognize the pure appearances as possessing sixty-four qualities. And all sentient beings who have not realized this, not one is not our parent, they wander in the illusion of samsara, merely spinning the wheel of suffering, and unbearable compassion arises for this. Therefore, in order for all sentient beings to manifest the Dharmakaya, the result of separation, which abides in their respective bases, one must possess the Mahayana aspiration and action mind, and from the root, through realizing the emptiness of oneself and others' unwholesomeness and its habitual tendencies, abandon them. Free from pride and arrogance, strive to accomplish whatever virtuous deeds are included in the perfections such as generosity. Through not clinging to the appearances of self and sentient beings, directly and indirectly practice all actions that benefit sentient beings. Know that all internal and external dependent arising phenomena gathered by conceptual thought, although they appear, are empty in their true essence, like dreams and illusions. In particular, if one does not accumulate merit, many faults will arise, such as wrong views. As it is said in the scriptures, in order to realize the correct view, one must accumulate merit. Therefore, dedicate all virtuous deeds that are free from wrongdoing and are encompassed by the Mahayana aspiration mind, even circumambulation, making Buddha images, and offering lamps, as the cause for seeing the Tathagatagarbha. Believing in the permanence of the Three Jewels, universally perform actions that please them, such as building statues, making offerings, and praising them. In particular, offer the seven-branch offering immeasurably and without limit. From time to time, listen to, recite, contemplate, and explain to others the twenty definitive meaning essence sutras. Also, contemplate the authoritative commentaries such as the Uttaratantra and the Mountain Dharma: Ocean of Definitive Meaning, without letting listening and thinking steal away meditation, and without letting meditation destroy listening and thinking. In order to manifest the naturally abiding lineage, unite the accumulation of wisdom of meditative equipoise and the accumulation of merit of subsequent attainment in order to increase the vast lineage. Even if a little wisdom that realizes the profound reality without confusion arises, contemplate the conditioned virtue.