English
It is distinguished by giving. In all ten directions without exception, The great self-arisen pervades everywhere. Since that self-arisen is without substance, It is the cause of all mudras. Thus, it is certain to abide in that state. Suchness is the wisdom of the sphere of reality, It is the cause of all skillful means mudras. It is also said to be the cause of countless names, And complete. Third, clinging to objects, The dharmas of nirvana and samsara. Since the original lineage is not permanent, The individual forms, sounds, smells, tastes, and textures, The distinctions of dharmas, all designations, Like rainbows and the sky, unmixed and one. The unconditioned itself appears as the conditioned, The appearance of the conditioned is also vajra nature. Without acting like a king, without fabrication, The self-nature is spontaneously inseparable. To liberate from clinging to what is not that, In the two truths, designations transcend thought and expression. The appearing objects and consciousness also, The self-arisen wisdom exhausts self-appearance. Although cause and effect appear, there is no duality, Inner and outer clarity is also inner nature. Thus, wisdom abiding in its own nature, Since all paths and fruits are real, Because of the connection to the self, with great skillful means, It only manifests as arising from itself. The first chapter, Wisdom Abiding in Its Own Nature. Having prostrated to the spontaneously accomplished nature, First, I will explain the supreme path. Whoever desires to see their own abode, Time, vessel, cause, condition, means, number, reality, Conduct, qualities, heat, signs, measure, and faults, The branches are established as the root of elaboration. Without seeing the inconceivable, One who enters the unthinkable mandala, That foolish, deluded, intelligent one, Will go to the great city of the blind. Therefore, the eye of ignorance, the cataract, The blind vajra awl master, Having obtained pleasure, previous deeds, and hearing the scriptures, One must open the eye and see the mandala. That also, because of habituation to self-nature, Because it becomes a vessel, there is near and far, With gradual and simultaneous four parts, By dividing, one enters great yoga. In as many eons as there are dust particles in the fields, Having thoroughly habituated and well-established, With the eye of wisdom, one enters here, The distant is also gradual and simultaneous. The former also, in the tantra scriptures themselves, The distinctions of the grounds are also established, The path to enter the secret essence, The four vehicles are certain to arise, One vehicle abides in the fruit, The path ladder is first joined to completion, Therefore, from the uncertain supreme lineage, That dark consciousness also, Self-
Chinese
以信为因而安住于斋戒中，当凡夫的八种心识达到极限时，其心性本质相同，从善知识和怙主处获得两种教证。见到功德和见到过失，因此而生起厌离和愚痴，这被认为是第二种原因。那即是我执、秘密等所缘境，刹那间增长，紧接着，像草火一样从六处燃起，首先安住在四种乘的第一个阶段。然后逐渐地行进，从因到缘而增长，安住在瑜伽续部中。听闻对此宣说的怙主的教证，如实地以二正四的方式，转变成为殊胜的动摇的心。通过那个基础而领悟，从而进入更殊胜的影像。在那里给予殊胜的誓言，对决定种姓者有十种利益，安立两种能力之加持，努力开启自己的殊胜之眼，因为要以因来见到坛城，所以要接受清净的闻思。有些人是最后时刻的顿悟者，已经经历了如微尘数般的劫数，这是修习了同样多的共同道之结果，也进入了幻化网的意义中。以前修习过，此生必定会生起出离心，逐渐修习而顿悟。有些人根器敏锐，进入两种大乘，为了未修习而成就的三种果位。高、稳、快、锐、广、阔，深邃，具有这些因素的补特伽罗，通过自身、因缘和次第，区分开来，从而使广大的因果，不确定地进入，就在当下。那也是自心坚定的事物，与善知识们具有本体上的关联，具备这些，在能依所依、器情方面，与伟大的教证相关联，与怙主和行为以慈悲相关联。因此，为了与殊胜的教证和金刚相遇，具备六种因缘，不确定地进入，凭借根器如实的意乐因缘，或者因，或者行为，或者两者，与瑜伽乘相结合。然后像那样进入此处，也像先前一样，动摇、陈述、进入、结合心识。安住而达到最终的完成，依赖于漫长的时间。火必定从地上接触，具备因缘，从而结合殊胜的瑜伽，像黑暗中的光芒，像草火一样，动摇、希求、进入，如先前一样，也具备魔性，这是密续的，经文的自性。
English
Relying on faith, one abides in fasting. When the eight ordinary consciousnesses reach their limit, their essential nature is the same, and one receives two scriptural authorities from the virtuous friend and protector. Seeing virtues and seeing faults, thereby generating renunciation and ignorance, this is said to be the second cause. That is, the object of focus is self-grasping, secrecy, and so on. It increases in an instant, and immediately, like a grass fire, it blazes from the six, and first abides in the first stage of the four vehicles. Then, gradually progressing, it increases from cause to condition, abiding in the yoga tantra. Hearing the protector's teachings on this, just as it is, in the manner of two straight and four, it transforms into the supreme moving mind. Through that basis, one comprehends and speaks, thereby entering into a more excellent image. There, the supreme samaya is given, benefiting those of definite lineage with ten benefits, establishing the blessings of two powers, striving to open one's own supreme eye, because one must see the mandala through cause, therefore one must receive pure hearing and contemplation. Some are sudden enlightenments at the final moment, having passed through as many eons as dust motes, this is the result of practicing that many common paths, and also entering into the meaning of the net of illusion. Having practiced before, in this life, definite renunciation will arise, gradually practicing and then suddenly realizing. Some have sharp faculties, entering the two great vehicles, for the sake of the three fruits attained without practice. High, stable, quick, sharp, vast, expansive, profound, the individual with these qualities, through self, conditions, and sequence, distinguishing them, thereby the great causes and effects, uncertainly enter, right here and now. That too is the object of the steadfast mind, connected in essence with the virtuous friends, possessing these, in terms of container and contents, connected with the great scriptural authority, connected with the protector and actions through compassion. Therefore, in order to meet the supreme scriptural authority and vajra, possessing six causes and conditions, uncertainly entering, by means of the inclination of faculties as they are, either cause, or action, or both, one is joined to the yoga vehicle. Then, likewise, entering here, also as before, agitating, stating, entering, joining the mind. Abiding and reaching the final completion, depends on a long time. Fire must contact from the earth, possessing causes and conditions, thereby joining the supreme yoga, like a ray of light in the darkness, like a grass fire, agitating, desiring, entering, as before, also possessing demonic qualities, this is the nature of the tantric scriptures.
Chinese
等等。 具器功德故，于学处。 安住之大坛城中。 四入之支分最胜。 首先勤于大欲。 何时以听闻而寻觅彼。 以二因缘得堪忍， 及自性自然得堪忍故， 以希望心合听闻精进。 何者听思智慧大， 听闻且能忆持思维， 思维之时亦能分别者， 此二乃是知之因。 堪布具足传承与口诀， 视为共同成办之缘。 与七自性相应者， 定为宣说之因。 如是具足以慧寻觅时， 以理路善加分析， 于错谬之智慧专注思维， 不谬专注而取舍。 基与理路成立之义， 三种置于前者之基。 真实圆满佛陀导师， 于以五身调伏之眷属， 以五语教示即彼。 决定且衡量也。 彼即五实事、理与词， 以五语表征生起之基。 由此以理路五实事， 亦示教示随顺之表示。 如炼截磨之金， 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， 乃是阿赖耶之识。 以显现种种事物， 当观察轮涅实执之显现。 此世间有何者， 即执持名与相者， 当观察各别之邪分别，自共相。 当如何安住。 二实执实三时法， 于一刹那皆圆满故， 见彼实事即真实， 如是知一切如所知。 遍计所知成中介， 如无身之影，总境。 以无故不可取，于自身， 不可取如指，疑惑。 以无对治故非清净， 为中介之境故，成立决定词。 如是以五于彼彼， 亦当观察彼彼之自性。 对于具证悟之诸智者， 种种事物心秘密咒， 以是决定传承故，于此示法。 以如言说般表示， 以自性宣说之故， 为未来义故，决定理路。 又或处所人
English
Etc. Because of possessing the qualities of a vessel, in the training. In the great mandala where one abides. The supreme limb of the four entrances. First, one strives for great desire. When one seeks that through hearing, Through two causes, one obtains forbearance, And because of naturally obtaining forbearance, Combine listening diligently with hopeful mind. Those who have great wisdom of listening and thinking, Listening and holding in mind, and thinking, And also contemplating when thinking, These two are the cause of knowing. The Khenpo, with scripture and oral instructions, Is considered the condition for accomplishing together. One who is endowed with the seven natures, Is definitely the cause of speaking. When one seeks with wisdom in this way, Having thoroughly analyzed with reasons, Focusing on the wisdom of error, Take and abandon by focusing without error. The meaning of the basis and the established reason, The three are placed as the basis of the former. The truly complete Buddha, the teacher, To the retinue tamed by the five bodies, By teaching the five speeches, that alone Is what is determined and measured. That itself is the five realities, the reason, and the words, Representing the basis of arising with the five speeches. From that, with the five realities of reason, Also showing the indication of following the expression. Like gold that is burned, cut, and polished, Having thoroughly examined with the five realities, subdue it. That which is to be completely examined is, All appearances of the senses in the objects. The objects are not existent, But are the consciousness of the base of all. Because of appearing as various things, Examine the appearance of samsara and nirvana, and the clinging to reality. Whatever exists in this world, Namely, those who grasp names and signs, Examine the separate wrong conceptions, self, common, and characteristic. How they abide. The two realities, clinging to reality, the three times, the dharma, Because all are complete in one instant, Seeing that reality is truly, Knowing all as they are known. The imputed knowledge becomes an intermediary, Like a shadow without a body, a general object. Because of non-existence, it cannot be taken, in oneself, It cannot be taken, like a finger, doubt. Because there is no antidote, it is not pure, Because it is the object of an intermediary, the defining word is established. Thus, with the five, in that, in that, One should also examine the nature of that, of that. For those wise ones who possess realization, Various things, mind, secret mantra, Because it is a definite transmission, the Dharma is shown here. By expressing it like speech, Because it is explained by its nature, For the sake of future meaning, the reason is definite. Or also the place, the person
Chinese
于喜悦中。（于）自性力，无生义。 无需寻觅，自然显现， 不可言说之本身，犹如言说。 何者以形和瑜伽， 见闻等自性之表示， 勇士之表示和意， 以及以自之三摩地表示。 譬如地下之金蒸汽， 如镜中日之自性， 一切皆为觉知之故，自性暖热， 自性自然显现如言说。 一切皆为石崖之自性故， 声空无别金刚之语， 仅闻其声，即于彼性中， 无需分别即可衡量。 如以各自之语言表示， 如词韵祖先之语。 如愿行解脱般之言说， 表示完全解脱。 于最初之续中，因有差别， 虽有随愿解脱， 然以闻思修之结合， 成就自生一切誓言故。 从不可见之性中，以可见之， 神变之词表示。 五语闻五之方式亦， 随后以词表示。 本体显现词，自显现词， 隐义词和引导词， 欲乐缘起词和金刚词， 自智明显词表示。 一切皆为秘密真言之本体故， 无边无中，即是如是性。 于无别之性中安住， 为作证悟智慧之义故， 于方和中央安住。 于一切如是结合。 舍弃字词和声音之， 安住于不可言说之性中， 语即是无自性之， 一切法皆是智慧。 一切皆化为意故， 不住于声音和词。 过去和未来一切， 若能正确了知， 从无自性中显现一切。 显现之本身即是法界， 如是证悟之智慧即是， 于一切自在具自在。 一切皆如词之声音般安住， 此乃智慧语之殊胜。 诸法不可思议， 无边无中，周遍一切。 周遍和不周遍金刚身， 种种音声之显现亦， 从无事物中发出事物之声。 如手持琵琶时， 声音虽有种种生灭， 然无事物，即是如是性。 于菩萨之眷属众， 彼