Chinese
是智慧自性，以三种方式显现且是空性的缘故，不生分别念，智慧不可言说。一切是心的状态，心不可名状。不造作，任运自成，本自成佛，因为无可获得，所以本自是善逝。执着虚空，会被云所覆盖。没有虚空，谁能知晓？如同云生起并覆盖是不可能的。修习的心也应如此看待。不造作，任运自成，如其本然安住，因果任运成就的坛城显现。如是安住于真如，烦恼痛苦不会生起，恒常安乐安住，成佛，具足一切相好。以存在次第成熟的方式，安立为趣入的五支。凡是诸法皆是自明，死亡是胜义谛，出生和中阴是世俗谛。三次第的出生是无二的。首先是示现业，同样要习惯于真如，首先需要方便和自性，以及不共的对治、修习、行持、誓言。暖相、证悟、功德、超越。以自明之果而圆满。行者如狮子般行走，首先次第圆满图画。导师供养勤奋，证悟清晰。誓言、禅定、智慧和菩提心与慈悲五者，圆满增上的五种资具。之后具足母性的心，立誓将六处安置于解脱。先行四梵住，寻找并建立悦意无过的处所。调伏、清扫、具足、守护。以垫子等铺设平坦之处。为了遣除障碍和圆满道，积聚和火供，军队兴盛。内外关联的一切，为了他人，舍弃盗墓者的心。父亲和禅定，汇集因缘，为了守护障碍，首先圆满，也具足受用明妃，也安置回遮。共同总体的首先圆满后，安置供养赞颂的近身像。受持八支的行仪，完全转变融入后也趣入。清净三种无错谬，以习惯于自明之王，将能获得殊胜菩提。因此，见后即是真如，是慈悲生起的基础。
English
It is the nature of wisdom, appearing in three ways and being emptiness, so that no conceptual thought arises, and wisdom is inexpressible. Everything is the state of mind, and mind cannot be named. Unfabricated, spontaneously present, primordially enlightened, because there is nothing to be obtained, therefore it is primordially Sugata. Grasping at the sky will cause it to be covered by clouds. Without the sky, who would know? Just as it is impossible for a cloud to arise and cover it. The mind of meditation should also be viewed in this way. Unfabricated, spontaneously present, abiding as it is, and the mandala of spontaneously accomplished cause and effect arises. If one abides in suchness, afflictions and suffering will not arise, constantly abiding in bliss, becoming enlightened, and possessing all marks and signs. In the way of maturing in the order of existence, it is established as the five limbs of entering. Whatever things are all self-aware, death is the ultimate truth, and birth and the intermediate state are conventional truths. The three stages of birth are non-dual. First, showing the action, and also getting used to suchness, first needing means and essence, and uncommon antidotes, practice, conduct, and vows. Warmth, realization, qualities, transcendence. It is perfected by the fruit of self-awareness. The practitioner walks like a lion, first gradually perfecting the drawing. The teacher offers diligence, and realization is clear. Vows, samadhi, wisdom, and the five of bodhicitta and compassion, accomplish the five excellent requisites. Then, possessing the mind of the mother, vow to place the six places in liberation. Having gone through the four Brahma-viharas beforehand, seek and establish a pleasing and faultless place. Taming, cleaning, possessing, protecting. Make it level and furnished with cushions. In order to eliminate obstacles and complete the path, accumulate and perform fire pujas, and the army flourishes. All internal and external connections, for the sake of others, abandon the mind of a graverobber. Father and samadhi, gather the conditions, in order to protect against obstacles, first accomplish, also possess the enjoyment vidya, and also place the turning back of sustenance. After the common general first accomplishment, place the close image of offering and praise. Taking the conduct of the eight limbs, completely transform and dissolve, and also enter into the aftermath. The three purities are without error, and by being accustomed to the king of self-awareness, one will attain supreme enlightenment. Therefore, seeing after is suchness, it is the basis of the arising of compassion.
Chinese
放置。次第生起也是这样。哪些有缘者稍差，为了遣除其他和为了求义，进入也是为了前二者之义。在无明迷惑的泥潭中，从智慧灯的箭射出，遣除愚痴的黑暗，自性光明安乐之极。总之，如同遮蔽昏暗显现之相，在法界虚空广阔之中，智慧迅速领悟意义。无去无来不住留，菩提心殊胜阿惹巴安乐。如同昏暗浓稠的颜料之状，是证悟的自在禅定。凡是求义的一切，都将由此禅定成办。如果沒有这个瑜伽，就像海中的礁石，即使历经劫数寻找道路，也是无意义的枯竭。因此，具备剩余部分恰好相等的，具有安乐喜悦的七法之状，应具备如至尊遍照，以无执著的运作之心安住。这也是以窍诀智慧的力量安住而习惯。之前所说的儿子在寂静的地方，以珍宝摇曳的受用，使喜悦的儿子安住在地上。驱除障碍，用管嘴仔细地浸入。如果想要迅速成就悉地，就在极不可得的法界中修习。之后也总括地放下所见。我和我的以及其他众生，就在极不可得的法界中修习。安住在自明之中的，谁也没有做过的自生，一切都结合于如是性中。融入于无二法界的体性中。以自生智慧的坛城，全部都摄集于如是性中。不是摄集也不是不摄集，只是真正的唯一。所修与能修从不生起，法性是否需要修习？胜义无有可修，对于什么不进入，就是进入之最胜。应思与不应思，不思亦不应思。对于什么不分别执著，那就是自性平等性。菩提心的如是性，因为极不可得难以测度，宽广浩大深邃，以甚深智慧才能证悟。从何处不来往何处去？没有去和来。因为极难测度不可得，所以边和中也无法测度。远离能取所取的
English
Placement. The arising of order is also the same. Those who are slightly inferior in fortune, for the sake of dispelling others and for the sake of seeking meaning, entering is also for the sake of the former two meanings. In the mire of ignorance and delusion, from the arrow of the lamp of wisdom, dispel the darkness of delusion, the supreme bliss of self-luminous nature. In short, like the appearance of obscuration and darkness, in the vast expanse of the dharmadhatu sky, wisdom quickly understands the meaning. Without going, without coming, without abiding, supreme bodhicitta, Araba bliss. Like the state of dark, thick paint, it is the empowerment of realization, the samadhi. All those who seek meaning will be accomplished by this samadhi. If this yoga is not present, like a rock in the middle of the ocean, even if one searches for the path for kalpas, it is a meaningless, dried-up essence. Therefore, possessing the remaining parts equally, possessing the state of seven dharmas with bliss and joy, one should possess like the venerable Vairochana, abiding with a mind free from grasping and effort. This is also made habitual by placing it with the power of the wisdom of the oral instructions. The son mentioned earlier, in a secluded place, with the enjoyment of precious, fluttering riches, place the son to be pleased on the ground. Drive away obstacles, carefully immerse with a tube-like mouth. If you want to quickly accomplish siddhis, then meditate in the utterly imperceptible realm. Afterwards, also put down what is seen in general. I and mine, and other beings, meditate in the utterly imperceptible realm. Abiding in self-awareness, unmade by anyone, self-arisen, unite everything in suchness. Dissolve into the nature of the non-dual realm. With the mandala of self-arisen wisdom, gather everything into suchness. Neither gathering nor not gathering, but only true reality. From the unborn, the object of meditation and the meditator, is there something to be meditated upon in the nature of reality or not? Since there is nothing to be meditated upon in ultimate reality, what does not enter, is the supreme of entering. What should be thought and what should not be thought, one should not think even of not thinking. That to which one does not conceptually grasp, that itself is self-nature, equality. The suchness of bodhicitta, because it is utterly imperceptible and difficult to fathom, vast, expansive, and profound, will be realized by profound wisdom. From where does it not come, where does it go? There is no going and coming. Because it is extremely difficult to fathom and imperceptible, there is no end or middle to be examined. Free from grasping and clinging
Chinese
自性觉性，于无缘状态中显现。 法界与法界之智慧，亦仅是自性觉性而已。 若有所缘而趣入，则如将世界抛向远方。 无所缘即是佛陀，一切皆说是自性。 若执着思虑而有所缘，则如细微之线穿针眼。 如是真如不可见，穿针引线如虚空。 瑜伽之平等即是真如，如实安立其自性。 真实语于耳边响起，因此于一切皆得自在。 以伟大之卑劣，遣除方便之，无生真如空性。 原始空性，离空性之名言，离八戏论，非所欲。 以何者自之边际垢染，因无有故，即是清净真如。 瑜伽无相即是真如，无二任运即是真如。 四数之最后次第，加持功德自性增上。 上师亦是时机之名，平等性与，任运成就，离边际，无名言。 大空无生法界等，仅有功德之一分。 彼亦是时机之自性，名义真实语亦有。 具足理证支分，三种错乱而生起。 何为殊胜之义，诸义于彼无实有。 超越觉悟之言思，即是真如法界智慧。 彼即是自明不移，止观双运。 一切皆是智慧法界，于法界中法界作分别。 以智慧法界之分别，即是菩提金刚明点。 彼亦分别修习与，无所缘，极无所缘与，随无所缘之次第。 无住无念无骄慢，自性本来自无我。 因无所作，无能作，无睡眠故，如虚空般远离一切造作。 于无思而安住，名为禅修。 若不涉入任何念头，因无贪欲故，无合离。 如是如是安住之时，处所与行为之障碍。 为了不被错误抓住而夺走，故略作陈述。 所缘忘失与沉掉，六种掉举，勤作与不勤作，作与，需要与邪谬十一种，共同七种，共十七
English
The very nature of awareness, appears in a state of objectlessness. The expanse and the wisdom of the expanse, are merely the self-aware nature. If one enters with an object of focus, it is like throwing the world far away. To be without an object of focus is to be a Buddha, everyone says it is the very nature. If you definitely think and have an object of focus, it is like threading a fine thread through a needle's eye. Likewise, suchness is not seen, threading a thread is like the sky. The yoga of equality is thusness, establish its essence as it is. The true word arises in the ear, therefore, be free in everything. With the great and the inferior, eliminating the means, the unborn suchness is emptiness. Primordial emptiness, free from the term of emptiness, free from eight elaborations, not desired. By what is the stain of one's own limits, because there is none, it is pure suchness. The yoga of no sign is suchness, non-dual spontaneous co-emergence is suchness. The last of the four numbers is the order itself, blessings, qualities, the essence is superior. The Lama is also the name of the occasion, equality and, spontaneous accomplishment, free from extremes, without terms. The great emptiness, the unborn, the Dharmadhatu, etc., only have a part of the qualities. That too is the essence of the occasion, the name, meaning, and true word also have. Complete with the limbs of reasoning, the three kinds arise in confusion. What is the supreme meaning of the excess, because the meanings are not real in themselves. Transcending the speech and thought of realization, it is suchness, the wisdom of the expanse. That itself is self-luminous and unmoving, uniting calm abiding and insight. Everything is the wisdom of the expanse itself, in the expanse, the expanse is completely joined. By the joining of the wisdom of the expanse itself, it is the Bodhi Vajra Bindu. That also separately contemplates and meditates, and non-objectification, extremely non-objectification, and the order of following non-objectification. No abiding, no thought, no arrogance, naturally without self. Because there is no action, no agent, no sleep, like the sky, free from all fabrications. To abide without thought is called meditation. If you do not enter into any concept, because there is no attachment, there is no joining or separation. When you abide in suchness in this way, the obscurations of place and conduct. In order not to be wrongly grasped and taken away, I will briefly state it. Forgetting the object of focus and sinking, six kinds of excitement, diligent and non-diligent, doing and, need and wrong eleven, seven common, seventeen in total.