Chinese
对于事物执着啊！ 涅槃与轮回的法， 原本不是种姓的标志， 各自的色声香味触， 以及法的差别和名言， 如彩虹般显现，如虚空般不混杂。 无为自性显现有为法， 有为显现即金刚。 不随世俗，不造作， 自性自然无分别。 为了遣除对非此的执着， 第二名言超离思与言。 境与智慧的显现， 也是自生智慧，自显耗尽。 虽显现因果，却无二元对立， 内外明澈亦是此自性。 如是智慧安住自处， 道与果皆为实有。 为了联系我，以大方便， 显现仅从自身生起。 智慧安住自性之品第一。 从任运自成中敬礼， 首先宣说殊胜道。 需要想见到真实自性。 时、器、因、缘、方便、数量、事物， 功德、过失、冷热、征兆、程度和缺点， 作为支分，安立于开展的根本。 在未见到不可思议之前， 进入无思坛城者， 是愚笨的黑暗化身， 前往盲人的大城市。 因此，无明如白内障之眼， 盲人制作金刚橛。 获得欢喜，先前所为，听闻经论， 需要开眼，见到坛城。 那也是通过自性串习， 成为法器，因为有远近， 以次第和同时，四分， 分开而进入大瑜伽。 于如劫数世界微尘数， 极度串习且善安住者， 为了让具慧眼者进入此处， 遥远也是次第和同时。 先前的续部经典中， 诸地的差别安立也是， 进入秘密心髓之路， 四乘的决定生起， 安住于一乘的果位。 道之阶梯事先圆满结合。 因此，从不定的殊胜种姓， 黑暗的知识即是那地， 说是自性因的体验。 当平凡的八识住于尽头时， 心髓与自性相同， 于诸位善知识获得二种教证， 见到功德与见到过失， 以及那里的生、愚昧、傲慢， 说是二取之因。 那些秘密等是所缘境， 刹那增长，紧接着， 从六处如草中之火般燃起， 根本的乘
English
To be attached to things! The Dharma of Nirvana and Samsara, Originally not a sign of lineage, Each of the forms, sounds, smells, tastes, and touches, And all the distinctions and terms of Dharma, Like a rainbow, they appear, like the sky, they are not mixed. The unconditioned nature itself appears as conditioned, The conditioned appearance is Vajra itself. Not following worldly customs, not artificial, Naturally, spontaneously, without distinction. In order to dispel attachment to what is not this, The second term transcends thought and expression. The appearance of objects and wisdom, Is also self-born wisdom, self-appearance exhausted. Although cause and effect appear, there is no duality, Inner and outer clarity is also this nature. Thus, wisdom abides in its own place, The path and the fruit are all real. In order to connect me, with great skillful means, Manifestation arises only from itself. The first chapter on wisdom abiding in its own nature. Paying homage from the spontaneously accomplished state, First, I will explain the supreme path. One needs to want to see the true self-nature. Time, vessel, cause, condition, means, number, thing, Virtues, faults, heat, signs, measure, and defects, As branches, establish at the root of development. Before seeing the inconceivable, One who enters the unthinkable mandala, Is a foolish incarnation of darkness, Going to the great city of the blind. Therefore, ignorance is like a cataract in the eye, A blind person makes a vajra peg. Having obtained joy, previous actions, heard the scriptures, One needs to open the eyes and see the mandala. That is also through habituation of self-nature, Becoming a vessel, because of near and far, With gradual and simultaneous, four parts, Separating and entering the great yoga. For as many eons as there are dust particles in the world, One who is extremely habituated and well-established, In order for the wise-eyed to enter here, Distance is also gradual and simultaneous. In the previous Tantra scriptures, The distinctions of the grounds are also established, The path to enter the secret essence, The definite arising of the four vehicles, Abiding in the fruit of one vehicle. The steps of the path are completely combined beforehand. Therefore, from the uncertain supreme lineage, The knowledge of darkness is that ground itself, It is said to be the experience of the cause of self-nature. When the ordinary eight consciousnesses abide at the end, The essence and self-nature are the same, One obtains two proofs from all spiritual friends, Seeing virtues and seeing faults, And the birth, ignorance, and arrogance there, It is said to be the cause of duality. Those secrets, etc., are the objects of focus, Growing in an instant, immediately, From the six places, like fire rising from grass, The fundamental vehicle
Chinese
首先安住。 然后次第而行， 从因到缘而增上， 瑜伽安住于相续中。 听闻此示现怙主之教言， 如是二者与四者， 殊胜赞叹之生起心转变。 于彼基之孔中入愿， 增上影像融入， 殊胜誓言至于彼处。 于决定种姓之转变有十利， 安立二种能力之加持， 勤奋开启自之妙眼， 为见因之坛城之故， 受持清净闻思。 कुछ 某些是终结时之一切， 劫如微尘之众多劫前， 共同彼等修习之究竟， 入于幻化网之义， पहले 先前修习此生决定生起， 次第修习或一切。 कुछ 某些是根器敏锐者， 入于二大乘， 未修成就三者向外。 अंत 终点依处迅速锐利广大宽阔， 甚深义因之补特伽罗， 自身亦缘与次第， 分别因果广大者， 不定入与此相合。 彼彼亦自心清净之面， 与善知识等本体相连， 彼具足所作所为器情中， महान 大与圣教相连， 怙主与所作所为悲悯相连， 是故殊胜圣教金刚等， 为最初相遇故六因缘， 具足故不定入者， 随顺根器意乐之缘， 因或事业或二者， 修习瑜伽乘。 然后如是入于此处亦， 如前摇动愿入心结合， 安住故最终所作是， 观待久远故是时也， 从不定至相连因缘， 具足故瑜伽殊胜结合， 如黑暗之光芒草火般， 摇动愿入亦如前， 具足七者亦续部之， 经文自性行相等， 具足法器功德故于学处， 安住于广大坛城中， 入于四者支分殊胜， 首先特意精勤， 何时以听闻而寻觅之时， 二因缘而获得忍， 自性任运获得忍故， 以希望发愿心听闻勤奋结合， 何者具足平等思维大智慧， 听闻且受持思维， 思维之时则分别观察。
English
First, abide. Then proceed gradually, Increasing from cause to condition, The yoga abides in the continuum. Having heard the instructions from the protector who shows this, Just like that, with two and four, The arising mind of supreme praise changes. By wishing to enter into the hole of that basis, The additional image enters, The supreme samaya goes there. There are ten benefits to the change of definite lineage, Blessings of two abilities are placed, Strive to open your own supreme eye, For the sake of seeing the mandala of the cause, Take the sacred hearing and thinking. Some are all at once at the end of time, Kalpas like dust as many as blue ones, The end of practicing that many in common, By entering the meaning of the net of illusion, Having practiced before, this life will definitely arise, Gradually practice or all at once. Some are those with sharp faculties, Entering the two great vehicles, Unpracticed accomplishment turns outward three times. The ultimate support is swift, sharp, vast, and wide, The profound meaning is the individual of the cause, Even oneself is condition and sequence, Dividing the great causes and effects, Uncertain entry and this itself gather. That also is the face of one's own sacred mind, Connected in essence with the spiritual friends, That which possesses the activities and contents, Is connected with the great scripture, The protector and the activities are connected with compassion. Therefore, the supreme scriptures, vajras, etc., For the sake of meeting first, six causes and conditions, Because of possessing, the uncertain entry is, According to the faculties, by the condition of interest, Cause or action or both, Practice the yoga vehicle. Then, likewise, entering here also, Like before, shaking, wishing, entering, combining the mind, Because of abiding, the final action is, Because of waiting for a long time, it is time itself, From uncertain to connected causes and conditions, Because of possessing, the supreme combination of yoga, Like the rays of darkness, like grass and fire, The shaking and wishing to enter are also like before, Possessing seven also is of the Tantra, The text itself, nature, nature, etc., Because of possessing the vessel and qualities, in the training, Abiding in the great mandala, The supreme limb of entering the four, First, especially strive, When searching for that by hearing, By two causes and conditions, obtaining forbearance, Because of obtaining forbearance spontaneously by nature, Combine listening diligently with hope and aspiration, Those who possess equal thought and great wisdom, Listening and holding the hearing in mind, When thinking, then discriminatingly examining.
Chinese
了知此二之因由，堪布教诫与口诀，视为共同成办之助缘。与七自性及相应者俱，则一者定为因。如是具足寻觅慧眼时，以理则善加辨别，从错谬之智慧眼中，取不谬之慧眼。基与理则成办之义，立为前三之基。真实圆满佛陀导师，为以五身调伏之眷属，开示五语之唯一，是为决定与衡量。彼即五实事之理与词，以五语表诠生起之基。于彼以理则五实事，开示语法随顺。如炼截磨之黄金般，以五实事善加观察而降伏。彼亦完全观察之所依，即根于境显现之诸法。诸境非为实有，乃阿赖耶识之显现。显现种种事物，观察轮涅实执之显现。于此世间所欲求之，执著名相之，各别邪分别之自共相，当如是安住而修持。以本体实执三时法，以刹那无余而圆满故，如实见彼实事，如实知一切。遍计所知转为中观，总相境如无身之影。以无而不可得，于自身，以不可得如指头般需要故，以无对治故非清净，为中观之境故，决定词成立。如是五者于彼彼，当观察彼彼之自性。于具证悟之诸智者，种种事物心秘密咒，以是决定之教证故，示现佛法。如言说般施设语法，为本体性之解说故，为未来义而确定理则。或者如具眼之处所，自性力之无生义，不寻自现者，如不可说义之言说。何者以形色与瑜伽，见闻等自性之符号，勇士之符号与必要，及以自之等持而施设。譬如地下之金气，如镜中之日影般，一切皆为觉性故，施设自性。自性自然显现如言说。
English
The causes for understanding these two are the abbot's teachings and instructions, regarded as conditions for accomplishing them together. Since it is endowed with and corresponds to the seven natures, one is definitely the cause. When searching for the eye of wisdom with such endowments, one should thoroughly examine it with logic, and from the erroneous eye of wisdom, take the unerring eye of wisdom. The meaning of establishing the basis and logic is established as the basis of the first three. The truly complete Buddha, the teacher, for the retinue tamed by the five bodies, the only teaching of the five speeches, is to determine and measure. That is, the five realities, the manner, and the words, represent the basis of arising with the five expressions. In that, with the five realities of logic, the grammar is shown to follow. Like gold that is burned, cut, and polished, the five realities are well examined and subdued. That which is to be completely examined is all that appears to the senses in the realm of objects. The objects are not real, but are the manifestations of the alaya consciousness. Manifesting various things, examine the appearances of samsara and nirvana and the clinging to reality. Whatever is desired in this world, the names and signs that are grasped, the individual characteristics of each wrong conception, should be practiced as they abide. Because the essence of the three times is complete in every instant, seeing that reality is accurate, and knowing everything as it is. The known that is completely conceptualized becomes the intermediate, the general object is like a bodiless shadow. Because it cannot be obtained by non-existence, and because it is needed like a finger for oneself, it is not pure because there is no antidote, and because it is the object of the intermediate, the definition is established. Thus, in each of the five, the nature of each should be examined. For those with wisdom endowed with realization, various things, mind, secret mantras, because they are definitive scriptural authority, the Dharma is shown here. By applying grammar like speech, because of the explanation of the essence, the logic is determined for the sake of future meaning. Or, like a place with eyes, the meaning of the unborn by the power of nature, even what appears spontaneously without searching, is like speech of unspeakable meaning. Those who, through form and yoga, see and hear, etc., the signs of nature, the signs of heroes and necessities, and apply them through their own samadhi. For example, like the golden vapor under the ground, like the sun's reflection in a mirror, all are consciousness, so nature is applied. Nature spontaneously appears like speech.