English
If the secret of the Mother Tantra is not understood, The Svatantrika Madhyamaka, the Shravakas, The gods and humans of the desire realm and the gods of the two dhyana realms, The sentient beings who practice the five poisons, Their respective views and practices are just mental fabrications. Mistaking maturation and liberation for downfall. If one understands this, one is blessed by the truth, And through profound words, the meaning becomes apparent. The disciple is spontaneously accomplished and blessed, Since all dharmas are without distinction, One will receive an extremely stable empowerment. Through the clear light of self-aware wisdom, One will also receive the empowerment of omniscience. Since all dharmas are without distinction, Practicing for all, one receives the secret empowerment. The manner of practicing without attachment, Is because everything is naturally perfect. One receives the empowerment of fifteen benefits, Everything is the great self-nature water. Like dirt, purifying the defilements is the best of baths. The adornment of the five wisdoms is complete in one's own mind, Through self-aware skillful means and wisdom, Universally pervading, the best of crowns. The essence of the five fruits is one's own self, Primordially enlightened, the essence of everything. The stream of thoughts arises as a garland of wisdom, The best of the great empty, unsurpassed ritual. The great, unchanging pinnacle of the alaya. Suffering and torment are naturally relieved. Appearances, sounds, memories, thoughts, body, speech, and mind, For the sake of the mind, they are expanded. In order to absorb everything into the self-born face, Without exception, enjoyment becomes great power. The self-aware, unmixed, complete, and clear explanation, In that very self-nature clear light, meditate without wavering. In the likeness of what is said, hear everything with clear awareness. Without coming or going, the empowerment of complete action. The very nature of mind, which has become the master of all, Completes the empowerment of the sovereign king. Since all paths such as these are naturally complete, Entering and acting are actually meaningless. Since cause and effect are primordially without distinction, Where is there hope and fear? Likewise, meeting with it, one gains unwavering stability, There is no doubt that waves of wisdom will arise. By that moisture, having the flower of awareness, To that, give two streams of mindfulness, In the four postures, practice the pith instructions, One should give the mindfulness of transference. Having it in this way, because of accomplishment, The mindfulness of posture and the essence, The practice of correcting decline, or the accomplishment of action. Walking, sleeping, sitting, staying, enjoying, etc., In an instant, mindfulness is aroused, in self-appearance, Without an object, self-clear and unmoving, One will not decline from the Mahayana meditation. Seizing with a mind free from hope and fear, Abiding in the mind without gathering or scattering. The self-aware, free from grasping and being grasped, Self-appearing in the manner of no object.
Chinese
哦！在分别念中即是智慧，以对治来调整即是疾病。在无所作为之中，特意修持是错谬的道路。对任何事物都未曾体验，远离对境，即是体验真实之义。那即是无有执着的觉性，显现为获得稳固。为了使一切平等性增长，那即是不可超越的平等性。如果串习平等圆满的禅定，就能获得持明者的地位。那也在续部中次第宣说。什么是识续？由什么来认识？超越能作所作而颤动、安住、行动，以何种方式在心中运用而获得菩提？对于完全清净的雍仲佛，一切本初即是平等清净，在无分别的明朗状态中进行分别。由于不可言说，所以显现各种各样。如同执着虚空，就会被云所覆盖。如果没有虚空，由谁来认识呢？云就不会产生，也不会覆盖。无我即是大我，是一切产生的根源。从不阻碍的地上，产生原因和无有产生。一切是心的自性，心是不可言说的。不作修饰，任运而住，本初即是菩提，由于无有可得，所以本初即是善逝。唉玛吙！无须勤作即是大成就，是无有取舍的大地，大成就是大智慧，是不动摇、无有聚散的持明，证悟的智慧是如意宝。对于一切也如同一面镜子，即使观看，也不会显现影像。无有能作所作的精进，由此获得菩提之精华。由于菩提心是唯一的因，所以产生大悲心这一根本。在平等中与平等结合，安住于平等的誓言中，就能获得平等圆满的大成就。超越过去就不是佛。因此，要认识自心，彻底抛弃懈怠和散乱，守护我与无我的平等性。对于一切无余的佛，没有需要修持和守护的。安住在如是性中，烦恼和痛苦就不会产生，恒常安乐即是菩提。具足一切相好。串习三种智慧，证悟禅定平等的意义，在一切处修习广大的境界。以因果同时圆满，在自明觉性中获得自在，寿命为十...
English
Oh! In conceptual thought itself is wisdom, adjusting with antidotes is the very disease. In that which is without any doing or activity, to deliberately cultivate is a mistaken path. Without experiencing anything whatsoever, being separate from objects, is to experience the true meaning. That itself is awareness free from attachment, appearing as having gained stability. In order to expand the equality of all things, that itself is the equality that should not be transgressed. If one becomes accustomed to the samadhi of perfect equality, one will attain the level of a vidyadhara. That is also taught sequentially in the tantras. What is the stream of consciousness? By what is it recognized? Transcending action and agent, yet trembling, abiding, and acting, by what means does one attain enlightenment through employing the mind? To the perfectly pure Yungdrung Buddha, everything is primordially equal and pure, and engages in conceptualization while abiding in a non-conceptual, clear state. Because it is inexpressible, various things arise. Like grasping at the sky, it becomes covered by clouds. If there is no sky, by whom is it known? Clouds will not arise, nor will they cover. Selflessness is the great self, the source of all arising. From the unblocked ground, the cause arises and there is no arising. Everything is the nature of mind, and mind is said to be inexpressible. Unfabricated, spontaneously present, primordially enlightened, and because there is nothing to attain, it is primordially Sugata. Emaho! Without effort, great accomplishment, the great ground without acceptance or rejection, great accomplishment is great wisdom, the unwavering, undissolving holding, the wisdom of realization is the wish-fulfilling treasure. For everything, like a mirror, even when looking, images do not appear. Effort without action, through this one takes the essence of enlightenment. Because the cause is one in the mind of enlightenment, the root, great compassion, arises. In equality, joining with equality, abiding in the samaya of equality, one will attain the great accomplishment of perfect equality. To have passed away is not Buddhahood. Therefore, having realized one's own mind, completely abandoning laziness and distraction, protect the equality of self and selflessness. For all Buddhas without exception, there is nothing to cultivate or protect. Having established oneself in suchness, afflictions and suffering will not arise, constant bliss is enlightenment itself. Endowed with all marks and signs. Having become accustomed to the three wisdoms, realizing the meaning of the equality of samadhi, meditate on the vast expanse in all places. With cause and effect perfected at the same time, gaining mastery in one's own awareness, life is ten...
Chinese
以第六者，显现安住于百百之中，不舍肉身而成佛，持咒者清晰了悟之后，自性法性无生灭，安住于本性中不动摇，大手印一切也圆满，十方三世的，如来身语意，一切无别本然平等，不杂范围圆满不断绝的，宫殿和日月，坛城不可思议任运成就，身语意不可思议，因此真实殊胜者，一切行为方式中，以无分别之方式，无执着地享受一切，无论所见所闻等对境显现何者，皆是自生自显自智，不作其他的忆念，不因离于行境而衰损，见迁变时，从自性忆念策励之本性中，恒常复诵不动摇之忆念，见自住而为迁变，若其他具缘者迁逝时，以真实之语加持，直至忆念不衰减，业尽则将见自住，或者月光心字等，次第收摄光团从秘密道，取出散布则一切显有，皆明现为自心法身，圆满了。吉祥！如此于任何适合之口诀，入之时先护身，以增长生起分别之身，以金刚猛厉护身，以知上下限时，善修之瑜伽士，不离因果之希望，说示因果无有，获得之方式、续之和合方式，以及一切知之方式、成办意义之方式，善说第一获得之方式，具足见行之瑜伽士，以修习而次第消除执着边，明朗无边无际之智慧，安住于大乐之中，如是于真如中无行而逝，不除四魔而以调伏获胜，虽具任运成就之功德圆满，然自之体性超越边与中，以方式而作分别，任运成就一切知之，胜义自智见惯，非从因而转为果，唯是果显现自身而已，如国王之子行为颠倒，若以少年气势而舍弃，则如三界之主。
English
With the sixth, it appears and abides in hundreds of hundreds. Without abandoning the physical body, one becomes a Buddha. After the mantra holder clearly realizes, self-nature, Dharma-nature is without birth and death. Abiding in the natural state without wavering, all of the Great Seal is also complete. Of the ten directions and three times, the body, speech, and mind of the Thus-Gone One, all are inseparable, primordially equal. Unmixed, the scope is complete and uninterrupted. The palace and the sun and moon, the mandala, inconceivable, spontaneously accomplished, body, speech, and mind are inconceivable. Therefore, the truly supreme being, in all modes of conduct, in a manner without conceptualization, enjoys everything without attachment. Whatever appears, such as sights and sounds, etc., is self-born, self-appearing, self-knowing. Do not make other recollections. Do not deteriorate by being separated from the field of action. When seeing transference and change, from the self-nature of recollection and stimulation, constantly repeat the unwavering recollection. Seeing one's own abode is change. If another fortunate one passes away, bless with words of truth. Until the recollection does not diminish, when karma is exhausted, one will see one's own abode. Or, the moonlight heart letters, etc., gradually gather the sphere of light from the secret path. Taking it out and spreading it, all phenomena and existence, all appear clearly as one's own mind, the Dharmakaya. It is complete. Auspicious! Thus, whatever instruction is suitable, when entering, first protect the body. By increasing the body from which conceptualizations arise, protect with the Vajra Wrathful One. Knowing the upper, middle, and lower limits, the yogi who meditates well, without cutting off hope for cause and effect, it is said that cause and effect are taught to be without. The way to obtain, the way to mix the tantras, and the way to know everything, the way to accomplish the meaning, the way to obtain the first good explanation, the yogi who is confident in view and conduct, by meditating, gradually eliminates attachment to extremes, clarifies the wisdom that is without beginning or end, abides in the state of great bliss, thus, in Suchness, goes without going. Without eliminating the four maras, one conquers by subduing. Although possessing spontaneously accomplished qualities completely, the nature of oneself transcends beginning and end. It is distinguished by the manner. Spontaneously accomplished, all-knowing, the supreme meaning, self-knowing, becoming accustomed to seeing, not transforming from cause to effect, but merely the effect dawning as oneself. Like a prince who behaves perversely, if one abandons with youthful vigor, then like the lord of the three realms.
Chinese
如果本然是见惯，离于分别念， 远离邪行即是普贤王。 本然显现仅此而已。 一切分别念及二元对立皆已穷尽，言说亦然。 譬如梦中之乐与苦， 无需对治，醒来即消散， 脱离痛苦，获得原本之乐。 同样，对于乐与苦， 不要精疲力竭地舍弃，此乃关键。 了知习气，无明自解脱， 原本任运成就，即是遍知者。 成就已然，自然显现， 果实自生，无需造作。 远离分别念的损失，次第观察， 不会从非转变为是。 因为始终是果， 故说果乘。 一切分别念穷尽而获得定解， 获得并非来自他处。 唉玛吙，具足心要道， 无惧法界即是普贤手印之最胜。 自性身语意大， 菩提任运成就，广大之状态。 心要即是心要，一切具足，无处不在。 彼者从圆满之状态中，成就一切显现，无处不在。 如意树和如意宝， 以及一切元素， 这些并非实有之物， 而是自心福德之稳固。 稀有奇妙之法， 并非来自他处， 而是依赖方便之智慧， 在此状态中显现。 彼时，十六岁之前， 五身任运圆满， 即是智慧明点， 智慧明点自身显现。 不可思议，无边无际之殊胜。 总之，自明即是阿赖耶， 菩提心要中，自生之， 智慧，一切事物，一切分离。 一切胜者之本体， 如所见般未作确定， 迷失执着消失，获得执着亦消失。 如何获得彼之传承？ 各自瑜伽各不相同， 通过修持，当如来之时， 清净传承任运成就诸佛。 若一传承混合，则如是显现： 十方四时圆满之， 清净刹土不可思议， 无边无际之宫殿， 轮之庄严和乐器之众， 无余坛城不可思议。 见后亲近欢喜， 广大语中生出意义， 和谐之智慧自然显现。 六道轮回之身体显现， 分别念和谐之业力显现。 身