Chinese
我。 共同的誓言无边无际， 在大明点之中显现。 无论如何行持也不会违越誓言。 两种行持的方式， 也确定在大明点之中。 不住于任何事物，而行持于一切。 见到行持与不行持。 以无有能作所作的方式， 对一切无有阻碍地行持。 四种事业与唯一， 也在大明点之中显现。 供养的庄严和一切受用， 智慧菩提大心， 都汇集在伟大的幻化之中。 无需献出，一切都令欢喜。 宫殿和坛城， 以及众多忿怒尊的集会和散布， 都是心的伟大幻化。 因此，在七种智慧的境界中， 一切法，无余的一切， 自性本自具有的缘故， 无需寻求五种自在，自然圆满。 十八种自明觉的幻化显现， 唉玛吙，无需修持即是伟大的成就。 伟大的成就是伟大的智慧， 所有寻求意义的种类， 都是自明觉菩提大心。 所有禅定见解的差别， 都是自明觉的显现，如水泡和， 如虚空般的自性中， 不是来自自明觉智慧之外。 咒语和手印是心性之故， 知晓如谷响水月般， 从束缚言说和业中寂灭。 因此，了悟能作所作的平等性。 虽然主要宣说见解见解， 但实际上智慧都是平等性。 如同珍贵的商主一般， 在此知晓开端和终结的差别。 以智慧的证悟来通达时， 为了自和他人的事业， 在寂静的智慧中行持一切。 为了意义而寻求闻思修十种行持。 这如同国王的领地， 有力量者的技艺增长，强大和弱小， 以及天空的大小如何， 一个基础因力量而产生差别。 从一开始就在法界中成为一体， 因此也不要执着于我和我所。 在自性清净之中， 不要产生清净和不净的念头。 一切都具有如来藏， 怎么会被外缘的尘垢所染污呢？ 以殊胜的智慧如此了悟， 无余的一切都汇集在法界之中。 因此，所有应该知晓的事物， 都作为誓言戒律的体性。 为了自和他人的利益而主要行持， 也要学习所有最初的誓言。 以大智慧的火供， 是焚烧三有的火焰， 唉
English
Me. The common vows are boundless, Clearly manifest within the Great Bindu. No matter how practiced, the vows are not transgressed. The two modes of conduct, are also determined within the Great Bindu. Not abiding in anything, yet practicing in everything. Seeing both acting and non-acting. Acting without obstruction to all, in the manner of no doer and no deed. The four activities and the one, are also manifest within the Great Bindu. The ornaments of offerings and all enjoyments, Wisdom, Bodhi, Great Mind, are all gathered within the Great Emanation. Without offering, all are pleased. The celestial palace and the mandala, as well as the gatherings and dispersals of many wrathful deities, are all the Great Emanation of the mind. Therefore, within the realm of the sevenfold wisdom, all phenomena, without exception, being naturally inherent, without seeking the five empowerments, they are spontaneously perfected. The eighteen self-aware emanations appear. Emaho, without practice, it is great accomplishment. Great accomplishment is great wisdom, all the categories of seeking meaning, are self-aware Bodhi Great Mind. All the distinctions of meditative views, are the appearance of self-awareness, like bubbles and, from the nature like the sky, it is not other than self-aware wisdom. Mantras and mudras are the nature of mind, knowing them to be like echoes and water moons, from the bonds of speech and action, one passes into Nirvana. Therefore, realize the equality of doing and not doing. Although mainly speaking of view, view, but in reality, wisdom is all equality. Like a precious merchant leader, here, understand the distinction between beginning and end. When understanding is attained through the realization of wisdom, activities for the sake of oneself and others, all are practiced in the peace of wisdom. Seek the ten practices of hearing, thinking, and meditating for meaning. This is also like the realm of a king, the skill of the powerful increases, strength and weakness, and how the size of the sky is, one basis changes due to power. From the beginning, being of one taste in the Dharmadhatu, therefore, do not grasp at "I" and "mine" there. In the naturally pure nature, do not create thoughts of clean and unclean. All have the Sugata-garbha, how can they be stained by the dust of conditions? Realize it in this way with supreme wisdom, all without exception gather in the Dharmadhatu. Therefore, all things to be known, become the essence of vows and precepts. Mainly acting for the benefit of oneself and others, also learn all the initial vows. With the fire offering of great wisdom, it is the fire that burns the three realms, Ah
Chinese
意的智慧如火般燃烧， 一切皆于法性中解脱。 于穷尽之处断除歧途与戏论， 成就、降伏与进入， 为自他而立誓， 自身亦圆满利他。 因此，所作不同于常， 应于时机知晓一切道。 谁能如是见解悟， 即为殊胜成就之精华。 如水云之手印， 初时了悟意义，终不舍弃。 行境之中，无有限量， 亦解脱一切烦恼之行。 共同道二者亦如是， 异熟无二，二资粮圆满。 谁能如是了悟， 即能善脱离三种诽谤， 能生出进入之诸义。 因此，自他法义皆圆满。 广阔深邃，迅疾智慧。 了悟深义，不退转安乐。 信心与无我，广大安乐。 若以精进速证悟， 则得自在，见真，见相， 从根本暖乐，一切支分， 亦自然生起，毫无疑问。 由此生起相， 以力具足证悟之能， 虽见迁变，然无坏灭， 于错乱之界，亦无厌倦。 于成就之境，无有希求， 平等享用欲乐。 痛苦烦恼，大忍于今， 于诸事业，不观何者为负担。 行持不违 tantra 之教言， 胜于平凡之行。 行持恒常，二资粮圆满。 无需言说经部之差别。 如清澈海洋之倒影， 不依于声音，不作意于心， 自明现前，离于所缘， 自明三离，不动摇。 确定于今所作， 已达听闻思维所依之见究竟。 然地与地之次第， 清净根之行境， 远近亲疏，力量增长， 因缘上下，关联于果。 明晰之差别，次第而行。 因此，不言时机，实则唯一。 未能如上领悟意义者， 取出与恶劣心识相同之源头， 不领悟，懒惰懈怠。 不成就意义，堕落恶趣。 若心未能领悟平等性， 则言语之平等性不能成佛。 因此，应努力使意义与言辞相符。 然而，无有怀疑则能成就。 善眼入道如何？
English
The wisdom of intention blazes like fire, Liberating all into the nature of reality. Cutting off wrong paths and elaborations at the end, Accomplishment, subjugation, and entering, By making vows for self and others, One's own self also perfects the benefit of others. Therefore, what is done is not the same as usual, All paths should be known according to the occasion. Whoever sees and realizes in this way, Is the essence of supreme accomplishment. Like the mudra of water clouds, First understand the meaning, and never abandon the end. In all realms of activity, there is no limit, And even the practice of all afflictions is liberated. The two common paths are the same, The two ripenings are non-dual, and the two accumulations are perfected. Whoever realizes in this way, Is well liberated from the three slanders, And brings forth all the meanings of entering. Therefore, the meaning of self, others, and dharma is perfected. Vast, profound, expansive, swift wisdom. Understanding the profound meaning is unwavering bliss. Faith and selflessness are vast bliss. If realization is hastened by diligence, Then empowerment is obtained, truth is seen, signs are seen, From the heat of the root, all the branches, Will naturally arise without doubt. From this, the signs arise, With the power to possess the capacity of realization, Although change is seen, there is no destruction, In the realm of delusion, there is no weariness. In the state of accomplishment, there is no desire, Enjoying the pleasures of desire equally. Suffering and affliction, great patience now, In all activities, not looking at what is a burden. Practicing in accordance with the tantric teachings, Surpasses ordinary practice. Constant practice perfects the two accumulations. No need to speak of the differences in the sutras. Like the reflection of a clear ocean, Not relying on sound, not focusing on the mind, Self-awareness is manifest, free from objects, Self-luminous, free from three, unwavering. Certainly, what is done now, Has reached the ultimate view based on hearing and thinking. However, the stages of earth and earth, The realm of activity of the pure senses, Near and far, close and distant, increasing in strength, Cause and condition, above and below, are related to the result. The distinctions of clarity proceed in stages. Therefore, not speaking of occasions, it is actually one. Those who have not understood the meaning as above, Extracting the source equal to evil consciousness, Not understanding, lazy and negligent. Without accomplishing the meaning, falling into the lower realms. If the mind does not understand equality, Then equality in words will not lead to Buddhahood. Therefore, strive to make meaning and words consistent. However, accomplishment comes without doubt. How does the good eye enter the path?
Chinese
因此，所有道路都会泄漏并受到束缚。因为不会变成目的，所以会毁灭。因此，要努力追求究竟的意义。像这样，任何见到意义的人，都应该不与他者混淆地熟悉它。想要获得殊胜的圣人，应该始终努力使之清晰。因为了解道路并进入道路，所以要了解进入者和因果的方式。这是见到自性的第二章。 现在，通过领悟自性大鹏鸟，之后将讲述如何习惯它。先前的是什么，之后的是方法和因。同样，之后的是什么，先前的是从中产生的果。像这样，因果与方法相关联的，轮回之轮如实地，区分根、勤奋、好坏的两种身体被展示。在轮回中圆满成熟的方式，特别是具有信心的修行者，应该从一开始就习惯于修持四种双运的禅定。在大明点的自性中，三种禅定同时圆满。那是如是的法界，那是普遍显现的自性，那是具有因之次第的。将八识认知为五智，通过三摩地来控制，显现为五智。这是心的伟大印契。如果将平等与平等结合，安住于平等的誓言，那么平等大圆满将会成就。如果超越，那就不是佛。或者，像这样的誓言，无论如何行持，都不会违犯誓言。行为和行持会变成两种伟大的集合。在行走、安住和平等时，不会衰退，安住在它的法界中。始终以殊胜的智慧来行持。因为在法界中行持法界，所以在殊胜的法界处行持。它不住留，超越痛苦。分别念的智慧是如意宝藏。对于一切也像镜子一样，即使观看，形象也不会显现。什么是识流？谁能认识它？超越行为和行持，如何安住？谁在心中行持而获得菩提？在完全清净的雍仲佛中，一切从一开始就是平等清净的，不住留于不分别的清晰状态，没有证悟。无法言说，是各种显现的来源。无我，大我，是所有显现的宝藏。在不阻碍的情况下，相续且无生，在分别念中
English
Therefore, all paths leak and become bound. Because it will not become the purpose, it will be destroyed. Therefore, strive for the ultimate meaning. Like this, anyone who sees the meaning should familiarize themselves with it without confusing it with others. One who desires the supreme noble being should always strive to make it clear. Because one knows the path and enters the path, one should understand the way of entering and the cause and effect. This is the second chapter of seeing one's own nature. Now, having realized the self-nature great Garuda, afterwards, how to habituate it will be explained. What is the former, and what is the latter, the method and the cause. Likewise, what is the latter, the former is the result arising from it. Like this, the wheel of existence, in which cause and effect are related to the method, is shown as it is, the two bodies that distinguish the faculties, diligence, good and bad. In the way of perfecting and maturing in existence, especially a person with confidence should, from the very beginning, become accustomed to practicing the fourfold union meditation. In the nature of the great bindu, the three meditations are perfected at the same time. That is the realm of suchness, that is the nature of universal appearance, that is endowed with the order of causes. Recognizing the eight consciousnesses as the five wisdoms, controlling them through samadhi, manifesting as the five wisdoms. This is the great mudra of the mind. If equality is joined with equality, and one abides in the vow of equality, then the great perfection of equality will be accomplished. If one transcends, then one is not a Buddha. Or, such a vow as this, however one practices it, one will not violate the vows. Actions and conduct will become two great assemblies. When walking, dwelling, and being equal, one does not degenerate, one abides in its realm. Always practice with supreme wisdom. Because one practices the realm in the realm itself, one practices in the place of the supreme realm. It does not abide, it transcends suffering. The wisdom of discrimination is a wish-fulfilling treasure. For everything, it is also like a mirror, even if one looks, the image does not appear. What is the stream of consciousness? Who can recognize it? Transcending actions and conduct, how does one abide? Who, practicing in the mind, attains enlightenment? In the completely pure Yungdrung Buddha, everything is equally pure from the very beginning, abiding in a non-conceptual clear state, there is no realization. It is inexpressible, it is the source of various appearances. Selflessness, great self, is the treasure of all appearances. Without obstruction, continuous and unborn, in discrimination