Chinese
自性之智慧。彼性不杂且极明晰，故为各别自证之智慧。于彼无取舍希疑，即证得无勤任运之事业成就之智慧。以三摩地自在后，五种智慧显现之自性，不离于胜心之大印。以法性平等与平等相合，若住于果平等之誓言，则果平等大圆满将现前成就。噫！超越平等性后，非为成佛。又或者，于彼有如是誓言：诸法皆无异于平等性，且证悟彼性，故无论如何行持皆不违越律仪。行持成为两大集合。行住坐卧等行为时，不失证悟之义，安住于彼法性之界。以具足殊胜智慧故，无所行及行者，而恒常行持。如是，为于自生法界中行持智慧界之故，于法界中，行持殊胜智慧之安住义。彼性为不住之涅槃。见解证悟之自生智慧，功德自生，彼如如意宝般，为无尽之宝藏。于一切法中，亦如义镜般，虽观视，然心之功德影像不从他处显现。何为因缘，以何而识知？超越所修及能修，无勤而自然生灭之行持。何者于心中受持且行持，彼即是获得果位菩提者。自生智慧无有错谬，清净之见如不变之雍仲，本初即是佛。一切本初即平等安住，故无所修及能修。清净且不执著于境与有境，于明了安住中而作分别。体性不可说为一，故显现为多样。无有我之执著，且不离于自生智慧，故一切大自在皆为彼功德生起之名，乃大宝藏。不遮止六识聚，故种种分别念流转且无生起，分别念生起之时，即是自生智慧之自性。三种为分别念、智慧、自解脱，乃禅定之体性三者。
English
The wisdom of self-nature. That nature is unmixed and extremely clear, therefore it is the wisdom of individual self-realization. In that, there is no acceptance or rejection, hope or doubt, which is the wisdom of accomplishing the spontaneously perfect activity without effort. Having mastered through samadhi, the very nature of the five wisdoms manifesting, it does not stray from the great seal of the Victorious Mind. By uniting the equality of dharmata with equality, if one abides in the samaya of the equality of result, then the great perfection of the equality of result will manifestly be accomplished. Alas! After transcending equality, it is not the attainment of Buddhahood. Or else, there is such a samaya for that: All dharmas are not different from equality, and having realized that very nature, no matter how one acts, one does not transgress the vows. Actions become two great assemblies. When engaging in activities such as walking, sitting, and sleeping, without losing the meaning of realization, one abides in the sphere of that very dharmata. Because of being endowed with supreme wisdom, without object to be practiced or practitioner, one always acts. Thus, in order to practice the wisdom sphere in the self-born dharmadhatu, in the dharmadhatu, one practices the meaning of abiding in supreme wisdom. That very nature is the non-abiding nirvana. The self-born wisdom of the view of realization, the qualities arise spontaneously, that is like a wish-fulfilling jewel, an inexhaustible treasure. In all dharmas, it is also like a mirror of meaning, although one looks, the image of the qualities of mind does not appear from elsewhere. What is the cause and condition, by what is it recognized? Transcending what is to be meditated upon and the meditator, the activity of naturally arising and ceasing without effort. Whoever takes it to heart and practices it, that is the one who obtains the result, enlightenment. The self-born wisdom is without error, the pure view is like the unchanging Yungdrung, from the beginning it is Buddha. Since everything is equally abiding from the beginning, therefore there is no object to be meditated upon or meditator. Pure and without attachment to object and subject, in clear abiding, one makes distinctions. The essence cannot be described as one, therefore it appears as diverse. Without the clinging to self, and not straying from self-born wisdom, therefore all great lords are the names of the arising of its qualities, it is a great treasury. Since the six aggregates are not obstructed, various thoughts flow and are without arising, the very time when thoughts arise is the self-nature of self-born wisdom. The three are thought, wisdom, and self-liberation, the three aspects of the nature of meditation.
Chinese
并非是显现与本体具备殊胜相的空性，分别念自然不生，无以言说的智慧，无二自解脱。一切法皆是心的体性，所谓心，不能执著于任何一方。行者不造作，无勤任运而住，果即是本来的菩提心要。因为那裡没有从他处可得的果，所以本来就是善逝的心要。如果执著虚空于一方，就会被遮蔽的云所覆盖。无论哪位智者了知虚空不可执著于一方，就像不可能从虚空之外生出云并遮蔽它一样。修行的心也一样，如果执著于修，就会产生过失，因此修行没有执著，并且了知一切都是自生的，一切就不会产生过失，如此了悟并观修。对于证悟的意义，安住于不造作、任运、平等、如实的体性中。果是因果无别，任运成就的自性中生起坛城。法性于如是法性的体性中，以三摩地而安住并修持时，功德、烦恼和痛苦不会产生。果是恒时安住于法性大乐的体性中，并且是无上的菩提。获得法身、报身和化身，以及具足一切相好。
English
It is not that appearance and essence are the emptiness endowed with supreme aspects. Conceptual thoughts do not arise naturally, and wisdom is inexpressible; it is dualistically self-liberated. All phenomena are the nature of mind, and mind cannot be fixated on one side. The practitioner abides without fabrication, effortlessly and spontaneously, and the result is the essence of enlightenment from the beginning. Because there is no result to be obtained from elsewhere, it is the essence of the Sugata from the beginning. If one grasps at space in a particular direction, it will be covered by obscuring clouds. Whatever wise person knows that space cannot be grasped in a particular direction, just as a cloud cannot arise from other than space and cover it. The mind of meditation is also the same; if one grasps at meditation, faults will arise. Therefore, meditation is without grasping, and by knowing that everything is self-arisen, all faults will not arise. Thus, realize and contemplate. For the meaning of realization, abide in the nature of non-fabrication, spontaneity, equality, and suchness. The result is that cause and effect are inseparable, and the mandala arises as the self-nature of spontaneous accomplishment. When one abides and meditates with samadhi in the nature of suchness, qualities, afflictions, and suffering will not arise. The result is that one abides eternally in the nature of the great bliss of reality, and it is unsurpassed enlightenment. One obtains the Dharmakaya, Sambhogakaya, and Nirmanakaya, and is endowed with all marks and signs.
Chinese
因为也能显现，所以是世俗谛。出生的三种次第，譬如刚出生的幼儿，以手印相同为例证。孩童是显现的例子，青年是积聚的例子，也只是从某一方面为例证。无二且无差别。第一，以胜义法性作为道的所依。也要习惯胜义法性，即如是性，共有十五：修习之前应做的事，以及必要、发愿、方法、本体和修习的。不相符的过失和对治方法，修习的体验，第二，本体、行为和誓言。暖相、证相和征兆、梦兆和功德，以及无间断等九种。以自己的果位和必要而圆满。譬如大丈夫如狮子般行走，独自居住，无有恐惧，压伏其他，同样瑜伽士修习时，也应独自，远离障碍等恐惧，压伏低劣见解和烦恼。事先依靠缓慢的绘画，次第圆满灌顶。上师本尊的供养和精进，第二品阐明了证悟见解的意义。不违犯誓言和修习禅定，智慧明亮。菩提心和大悲心等五种。圆满其余五种增上资粮。之后，以对一切有情如同母亲般慈悲怜悯之心。发愿或承诺，救度六道众生脱离痛苦。先行四梵住。寻找自己满意且无恶劣过患之地，然后开始仪式。调整处所大小，具备清洁涂抹等，守护毒蛇等。内部具备完整陈设。为了消除内外障碍，圆满道的支分。努力积聚会供轮和火供等福德资粮，以及擦擦和泥偶。内外联系紧密，一切其他宗派的散乱等。为了他人，要像坟墓里的盗贼和狐狸一样胆小，避免借贷，以谨慎之心提防。收集稳固身体的药物等食物，以及禅定伴侣、体验者和窍诀等助缘。事先防护内外魔障等障碍。
English
Because it can also appear, it is the conventional truth. The three stages of birth are exemplified by the single mudra, like a newborn child. A child is an example of manifestation, a youth is an example of accumulation, and even that is exemplified from one aspect. They are non-dual and non-different. First, rely on the ultimate Dharma nature as the basis for the path. One should also become accustomed to the ultimate Dharma nature, suchness, which is fifteenfold: what to do before meditation, as well as the necessity, aspiration, method, essence, and meditation itself. Incompatible faults and remedies, the experience of meditation, and secondly, essence, behavior, and vows. Warmth, signs, and omens, dream omens and qualities, and uninterruptedness, etc., are ninefold. One becomes complete with one's own fruit and necessity. For example, a great man walks like a lion, dwells alone, is without fear, and subdues others. Similarly, when a yogi meditates, he should also be alone, free from fears such as obstacles, and subdue inferior views and afflictions. First, relying on slow drawing, gradually complete the empowerments. The offering and diligence to the teacher and yidam, the second chapter clarifies the meaning of realizing the view. Not violating vows and meditating on samadhi, wisdom is clear. Bodhicitta and great compassion, etc., are the five teachings. Complete the remaining five higher resources. Then, with loving-kindness and compassion towards all sentient beings like a mother's heart. Vow or promise to liberate the six realms of beings from suffering. Precede with the four Brahmaviharas. Find a place that is pleasing to oneself and free from evil faults, and then begin the ritual. Adjust the size of the place, have cleanliness and anointing, etc., and protect against poisonous snakes, etc. The interior should have complete furnishings. In order to eliminate inner and outer obstacles and complete the limbs of the path. Strive to accumulate merit through tsokhor and fire offerings, as well as tsatsas and clay figures. Inner and outer connections are close, and all other distractions of other schools, etc. For the sake of others, be as timid as a thief and fox in a cemetery, avoid borrowing, and be wary with a cautious mind. Gather the conditions with medicines and foods that strengthen the body, as well as samadhi companions, experienced ones, and pith instructions, etc. First, protect against obstacles such as inner and outer demons.
Chinese
在其中圆满之后，如果有人说秘密受用如同狮子一般与上方的（行为）相违背，那么（回答是）不要偏离见行一致，因为见行成为助伴，所以不相违背。也要具备明妃，并且将遣除敌、魔、病三种的损害也作为接近圆满来安立。这样，在共同、普遍的事务之前圆满之后，供养的所依、成就临近的本尊神之身像，安置隆起和纹路，采取八支的姿势，证人的本尊完全化为光芒融入自身，之后进入三摩地。第五，清净、真实、三种相不混淆，以自明觉为王来修持三摩地，通过串习，将能获得无上圆满一切殊胜功德的法身。因此，在见解显现之后，串习如是之自性三摩地，自性智慧幻化的阿底显现，将其安立为生起慈悲之基础。之后，次第生起也同样是确定的。那些具有证悟之缘分但稍逊者，通过次第的道，为了遣除他者以及为了追求意义而修习，入门也是如同前者一般，为了自他二利，在众生无明迷惑的范围中，如同发射觉悟心之智慧明灯的箭一般，完全消除无明愚痴的黑暗，心性自然光明、安乐，是胜义谛之最。总而言之，如同在遮蔽聚合的黑暗中，显现光明太阳一般，无明之黑暗消散，智慧显明。法界如虚空一般，无有边际、中心、方位的局限且宽广，以智慧之迅速，前往证悟佛陀之果位。实际上没有去往也没有到来，不住于轮回与涅槃之边，二谛无别之菩提心是无生之极乐。譬如黑暗中生起光明，毒药转变为甘露一般，以证悟来掌控，这就是三摩地。凡是希求殊胜和共同成就者，都将通过这如是之自性三摩地来成办。如果不存在这大空性之瑜伽，那么外表湿润、内部干涸的深渊大海
English
After perfecting therein, if someone says that the secret enjoyment is contrary to the above (conduct) like a lion, then (the answer is) do not deviate from the unity of view and conduct, because view and conduct become companions, so it is not contradictory. Also, possess a consort, and establish the warding off of harm from the three: enemies, obstacles, and diseases, as near perfection. Thus, after perfecting the common and universal tasks, the object of offering, the form of the deity of close attainment, with raised parts and lines placed, assuming the posture of eight limbs, the witness deity completely transforms into light and dissolves into oneself, and after that, enter into samadhi. Fifth, without confusing the three aspects of purity and truth, practice samadhi with self-awareness as the king, and through habituation, one will attain the unsurpassed Dharmakaya that possesses all supreme qualities. Therefore, after the appearance of the view, by familiarizing oneself with the samadhi of suchness, the Ati of the illusion of self-nature wisdom arises, and it is established as the basis for the arising of compassion. Then, the sequential arising is also certain in the same way. Those who have the fortune of realization but are slightly inferior, through the gradual path, cultivate for the sake of dispelling others and for the sake of pursuing meaning, the entry is also like the former, for the benefit of oneself and others, in the realm of sentient beings' ignorance and delusion, like shooting an arrow of the wisdom lamp of realizing the mind, completely dispelling the darkness of ignorance and delusion, the nature of mind is naturally clear, blissful, and the supreme of the definitive meaning. In short, like the appearance of the bright sun in the darkness of accumulated obscurations, the darkness of ignorance dissipates, and wisdom becomes clear. The realm of phenomena is like the expanse of the sky, without limits of edge, center, or direction, and vast, with the swiftness of wisdom, one goes to the state of realizing Buddhahood. In reality, there is no going or coming, and it does not abide at the edge of samsara and nirvana, the supreme Bodhicitta, inseparable from the two truths, is the ultimate bliss of non-arising. For example, just as light arises in darkness, and poison itself transforms into nectar, one gains control through realization, and that is samadhi. All those who seek supreme and common attainments will accomplish them through this samadhi of suchness. If this yoga of great emptiness does not exist, then the outer wetness and inner dryness, the abyss of the ocean