English
The powerful skills have strengths and weaknesses, and how is the size of the space? It is distinguished by the power of one basis. Originally, the taste in the Dharmadhatu is one, so do not be attached to self and what belongs to self. The nature is originally pure, so do not generate thoughts of purity and impurity. All beings have the Tathagatagarbha, but it is obscured by adventitious dust. Understand this with supreme wisdom. Know that everything without remainder is gathered in the Dharmadhatu. Therefore, all that is to be known is made the nature of the samaya vow. With the main parts of oneself and others, one must also learn all the initial vows. With the fire offering of great wisdom, one is the person who burns the three realms, the fire of wisdom in the heart is burning. Let everything be liberated in the natural awareness. Initially and finally, one must cut off the effort and elaboration of the path, and also entering after accomplishment, vowing for oneself and others and the Dharma, one's own self also perfects benefiting others. Therefore, it is different from children, one must know the situation of all paths. Whoever sees and understands in this way, the essence of supreme accomplishment is, like the Makara fish mudra, initially understanding the meaning, and finally not abandoning it. In all realms of activity there is no limit, and one is also liberated from all afflictive realms of activity. The two common paths are also like this, maturation is non-dual, perfecting the two accumulations. Whoever understands in this way is liberated from the three extremes of addition, defamation, and biased views, and is able to bring out the meaning of entering. Therefore, the meaning of oneself and others and the Dharma are all perfected. Vast and profound wisdom arises quickly, understanding the profound meaning, not regressing and being happy. Selflessness and what belongs to self, vast and happy. If one diligently understands and spontaneously accomplishes, one can obtain empowerment, see the truth, see the signs, and from the root heat, all the limbs naturally arise, without any doubt about this. Regarding this, the arising of signs is, for those who possess the river of understanding with power, even if they see change, they are not afraid, and they are not disgusted with the realm of confusion. One does not speak of the place of accomplishment, equally enjoying the enjoyment of desires. One has great patience for suffering and afflictions, and does not look to any burden for all actions. One acts without contradicting the rules of Tantra, and becomes more excellent with ordinary conduct. Conduct constantly perfects the two accumulations, the differences spoken of in the Sutras cannot be expressed. Like the image in a clear ocean, the sound is firm, but not the maker, in the manifestation of self-awareness, there is no object, the three that are self-luminous.
Chinese
不以暴力征服。 确信无疑地做了什么， 听闻思考稳固，达到见解的顶点。 然而，土地和土地的次第， 根基和清净的行境中， 如长日渐增力量， 因缘上下与果相连， 清晰的差别次第进行。 彼等是场合、名称、言说、事物一体。 对于未如上述般领悟的， 恶劣心智平等地挖掘根源， 不领悟，懈怠懒惰地做。 不成就意义，堕入恶趣。 若不领悟心的平等， 则无法以言辞的平等来填补。 因此，要做成具足意义和言辞。 然而，毫无疑惑地成就。 如善眼进入道路一般， 一切道路都是漏失和束缚之因。 因为不会转变为意义，所以会毁灭。 因此，要在意义上成就。 如是，无论谁见到了意义， 不要想其他，要与之熟悉。 希求殊胜的圣者， 要恒常精进地清晰它。 如知晓道路进入道路一般， 进入者们和因果之理。 自住处见之章，第二。 凭借自性和大觉悟而喜悦， 之后将讲述串习之法。 先前五者无论哪个， 后者是后者的方便和因。 同样，后者无论哪个， 前者是从前者产生的果。 如是因果方便相连， 如轮回之轮一般。 凭借根基、精进、好坏， 显示了区分的两种身体。 如圆满存在的睡眠方式， 具有超胜信心的士夫， 将四种禅修结合起来， 从一开始就串习。 在大明点的自性中， 同时圆满了三种禅修。 那是如是之性之界， 那是普光明之自性， 那是具有因之次第。 将八识认知为五智， 以禅定来掌握控制， 显现为五智之自性。 是心之大印。 将平等与平等结合， 安住于平等的誓言中， 将会获得平等大圆满， 超越则不是佛。 或者，这样的誓言， 无论如何行持都不会违越誓言。 成为行为和行持两大类。 行走、安住、睡眠时， 不退失，安住于彼之界中。 以殊胜智慧恒常行持， 在界性中行持自性。
English
Without subduing by force. Whatever is done with certainty, Having heard and thought firmly, reaching the peak of view. However, the order of lands and lands, In the realm of the senses and purity, Like the lengthening days, strength increases, Causes and conditions above and below are connected to the result, Clear distinctions proceed in order. They are occasion, name, speech, and thing as one. For those who have not understood as above, Evil minds equally excavate the source, Not understanding, doing lazily and indolently. Without accomplishing the meaning, falling into the lower realms. If the equality of mind is not understood, The equality of words cannot fill the gap. Therefore, make it complete with meaning and words. However, accomplish without doubt. Like a good eye entering the path, All paths are the cause of leakage and bondage. Because it will not transform into meaning, it will be destroyed. Therefore, accomplish in meaning. Thus, whoever sees the meaning, Do not think of others, become familiar with it. Those who desire the supreme noble being, Always strive to clarify it. Like knowing the path entering the path, The entrants and the principle of cause and effect. The chapter of seeing one's own place, the second. Rejoicing with self-nature and great enlightenment, After that, the practice of habituation will be explained. Whichever of the previous five, The latter is the means and cause of the latter. Likewise, whichever of the latter, The former is the result arising from the former. Thus, cause and effect are connected by means, Like the wheel of samsara. By means of faculties, diligence, good and bad, The two bodies of distinction are shown. Like the way of sleeping to complete existence, A person with surpassing confidence, Combining the four meditations, Habituates from the very beginning. In the nature of the great bindu, Three meditations are completed simultaneously. That is the realm of suchness, That is the nature of all-illuminating, That is endowed with the order of causes. Recognizing the eight consciousnesses as the five wisdoms, Controlling with samadhi, Manifesting as the nature of the five wisdoms. It is the great seal of the mind. Joining equality with equality, Dwelling in the samaya of equality, Great perfection of equality will be attained, Transcending is not Buddha. Or, such a samaya, However one practices, one will not transgress the vows. Becoming two great categories of action and conduct. When walking, staying, and sleeping, Without degenerating, dwelling in that realm. Always practicing with supreme wisdom, Practicing self-nature in the realm.
Chinese
为了行持，在法界自性的至高处行持，不住于彼而入涅槃，证悟的智慧如意宝藏。对于一切也如镜子一般，观看也看不到影像。识流是什么，由谁来认识，超越能作所作，却又颤抖、安住、活动。哪里以心来行持，菩提就会丧失。于完全清净的雍仲佛，一切本初平等而清净，于不分别的明朗状态中作分别。不可言说，所以才会有种种显现。无我，大我，一切生起的宝藏。由于没有遮止，所以没有生起的原因和处所。分别念本身就是智慧自性，三者皆空，是为空性，分别念不生起，智慧不可言说。一切是心的自性，但心却不可安立。无造作，任运安住，本初即已成佛，因为没有可得，所以本初就是善逝。执取虚空，就会被云所覆盖。没有虚空，又由什么来认识呢？就像不可能有云生起并覆盖一样，修行的心也应该这样放下。无造作，任运平等，如其本然安住，因果任运成就的坛城就会显现。如果安住在如是性中，烦恼痛苦就不会生起，恒常安乐的处所就是菩提本身，具足相好。以有次第成熟的方式，安立为趣入的五支。因为所有事物都是自明，死亡是胜义谛，出生和中有是世俗谛，出生的三种次第是无二的。首先，因为在道上作为所依，所以要串习如是性。先前需要方便和体性，不和顺的要修正，体验修行，誓言。暖相、征兆、特征、功德、迁化。由自己的果来圆满。像雄狮一样行走的士夫，先前在图画中次第圆满。导师精进于供养，证悟清晰。具足誓言、三摩地、智慧，菩提心和慈悲。圆满增上的五种资具。之后，因为具有母亲的心，发誓安置六道于解脱。先前已经历梵天四住，寻找令人满意、无有瑕疵的处所并升起。调伏、清洁、具足、守护。要具有毗布座垫。为了遣除障碍，圆满道
English
For the sake of practice, abide in the supreme state of Dharmadhatu nature. Without abiding in that, enter Nirvana. The wisdom of realization is a wish-fulfilling treasure. For everything, it is like a mirror. Even when looking, no image appears. What is the stream of consciousness, and by whom is it recognized? It transcends action and agent, yet it trembles, abides, and moves. Where the mind is engaged, Bodhi is lost. In the perfectly pure Yungdrung Buddha, everything is primordially equal and pure. In the non-conceptual clarity, make distinctions. Because it is inexpressible, various phenomena arise. No-self, great self, the treasure from which all arise. Because there is no obstruction, there is no cause or place of arising. Conceptual thought itself is the nature of wisdom. The three are empty, which is emptiness. Conceptual thought does not arise, wisdom is inexpressible. Everything is the nature of mind, but mind cannot be established. Unfabricated, spontaneously abiding, primordially enlightened. Because there is nothing to attain, it is primordially Sugata. Grasping at space, it will be covered by clouds. Without space, how can one know? Just as it is impossible for clouds to arise and cover, the mind of practice should be released in the same way. Unfabricated, spontaneously equal, abide as it is, and the mandala of spontaneously accomplished cause and effect will appear. If you abide in suchness, afflictions and suffering will not arise. The ever-blissful place is Bodhi itself, endowed with signs and examples. In the way of gradual maturation, establish the five branches of entering. Because all things are self-aware, death is the ultimate truth. Birth and the intermediate state are conventional truth. The three stages of birth are non-dual. First, because it serves as a basis on the path, one should become accustomed to suchness. Previously, one needs means and essence, correct what is discordant, experience practice, vows. Warmth sign, omen, characteristic, merit, transference. It is perfected by one's own fruit. Because the male walks like a lion, previously the sequence is completed in the drawing. The teacher is diligent in offering, realization is clear. Endowed with vows, Samadhi, wisdom, Bodhicitta, and compassion. Complete the five excellent requisites. Then, because one has the mind of a mother, vow to place the six realms in liberation. Having previously gone through the four abodes of Brahma, seek and raise a pleasing, flawless place. Tame, clean, possess, protect. Be equipped with a cushion. In order to dispel obstacles and complete the path.
Chinese
进行荟供和火供军队的努力。 所有内外相关的， 为了他人，用意识抛弃所有坟墓。 以界和禅定汇集缘起， 从预先圆满守护障碍开始， 也具备受用种姓， 安立遣除损害的近圆满。 从共同总体的预先圆满开始， 安住靠近佛塔的影像。 以八支的方式受持， 完全转变融入之后进入。 清净三种不谬误， 以自明觉之王串习， 就能获得这殊胜菩提。 因此，见后即是真如， 安立为慈悲生起之基。 次第生起也同样确定。 对于那些福薄稍逊者， 为了遣除他者和寻求意义， 进入也是为了前二者之义。 在无明迷惑的泥潭中， 射出智慧明灯之箭， 彻底消除愚痴黑暗， 自性光明安乐之最胜。 总而言之，遮障积聚黑暗之相， 在法界虚空广阔之中， 智慧迅速成办意义， 无去无来不住留。 菩提心殊胜阿惹巴安乐。 如黑暗毒药之方式， 以分别念掌控即是禅定。 凡是寻求意义的所有人， 都将以这禅定来成办。 假如没有这瑜伽， 犹如海底的磐石， 纵然于劫中寻觅道路， 也是无义空耗心力。 因此，以剩余部分平等分配的， 具乐喜悦的七法方式， 具备之后如至尊遍照， 进入无执著的心的状态。 这也要依靠窍诀智慧的， 力量安立，通过串习来做到。 先前所说的儿子在寂静处， 以珍宝摇曳的受用， 令其欢喜，将儿子放在膝上， 驱逐魔障，用嘴轻轻地含吮。 如果想要迅速成就悉地， 就应修习极不可得之界。 之后总摄见后而安立。 我和我的以及其他众生， 都修习在极不可得之界中。 安住于自明觉本身， 是谁也没有做的自然生起， 将一切都结合于真如之中， 融入于无二法界的体性中。 以自生智慧坛城， 无余地都摄于真如之中。 可爱与不可爱