English
In general, the conventional truth is devoid of examination by the ultimate truth. It appears harmonious. From the three aspects of "function," etc., and the two types of conventional truth, correct and incorrect, in short, although the conventional truth appears like an illusion, it transforms into the nature of the great essence through the meaning of profound instructions. According to the view of yoga that exhausts dualistic grasping, clinging to various phenomena of conceptual imputation, the nature of both good and bad manifests outwardly through symbols, encompassing all phenomena. When the arising of thoughts intensifies, the great equanimity, the spontaneously accomplished mind of enlightenment, becomes clear. Therefore, the clarity that is untouched by any extreme is the great emptiness, the spontaneously accomplished nature of appearance. By uniting with all things, it can function effectively. Such a great essence, because it is the essence of all things, is inseparable from anything, and therefore unites with all things. In reality, the essence manifests as countless phenomena such as good and bad, samsara and nirvana, arising without interruption. However, through the meaning of the essence, various things are able to perform their respective functions, thereby benefiting beings; these are the laws of the essence. By eliminating doubt, it appears harmonious. In this way, through the meaning of the inseparability of essence and nature, by eliminating doubt through special methods, one gains the confidence of realization and abides in the essence. Therefore, all different things appear as the essence of the great self-born wisdom essence, and are harmonious, thus being free from various different biases. In short, everything is contained within these three alone. In reality, everything is reduced to only two. Ultimately, everything is inseparable from one. Thus, in the scriptures of Ati Yoga, no matter how many kinds of teachings there are, they are contained within these three. In reality, because one abides in the essence, there is no grasping, and everything is reduced to the two, essence and great essence. In short, the great essence is necessarily one and spontaneously perfect; apart from that, even the slightest designation cannot be established. Why is that? Because everything gathers here and arises from here. If one understands the root of all things, in this way, the great function that arises through meaning is the basis of everything, therefore everything gathers here, which is the essence of the great essence. Therefore, the place of origin of all phenomena, the root of everything, if one can understand this meaning, then all phenomena will immediately become uncreated dharmas.
Chinese
未造作之自性如是，如是之自性自明，乃是圆满自性大主尊之诸续部，此乃甚深瑜伽，以七种体验之：结合于内而表相于外，觉性为自性，自性为命之暖，住处转变法性之暖，现量表相之暖，已于圆满之根本中宣说。为令确信其义，以二者明示之：如幻化般，一切显现无有实体。因无有贪执，故心不迷乱。如是等等，乃是证悟之征相：因功德显现如幻化，故确信过患无有实体。因于慈爱无有贪执，故确信于嗔恨无有心之迷乱。因显有法性于虚空中为一，故确信事物无有自性。因觉性远离行境，故确信境与心之事物无有实体。因于果之根本转为心性，故确信无有于佛陀之外者。因如所有之智慧任运成就，于三时中皆明，故确信大悲无有间断。因智慧之日光自生而起，故确信无明连名字亦无有。因于功德之自性中，一切之根本即已转变，故确信成就自生而起。因心无有变异，故确信于生死无有怖畏。因于住处无有定准，故确信于变异无有恐惧。因未证悟者无有可证悟，故确信知晓无需勤作修持。若证悟，则三界皆为佛之刹土，故确信于地之阶位无有可趋入者，此乃其义。彼大本体，于一一字句中，皆传承诸佛之密意。如是之口诀，乃显现之传承方式。此乃彼如实性之殊胜义，诸佛以密意传承，亦如如实性之加持般，如自显现与镜子。持明以觉性传承，亦是如是之方式。彼等乃以一之名称诠释一之意义，故称一一字句传承。无有广说之词句。补特伽罗以耳传承，乃口诀之词句无有错谬地传承于三者：乃是耳传之口诀。若于他处断绝三根本，如是之故，以其他乘之门径，以智慧与
English
The unadulterated nature is self-illuminating as it is. The self-illuminating nature is the very essence of the great master of totality. This is the ultimate yoga of all tantras. Experiencing it through seven aspects: Union is internal, and signs are external. Awareness is self-nature. Self-nature is the warmth of the nāḍī. The warmth of the nature of abiding transformation. The warmth of manifest signs is taught at the root of totality. To instill faith in its meaning, it is clarified through two aspects: Like an illusion, all appearances lack inherent existence. Because there is no attachment, the mind is not confused. These and other signs are marks of realization and vision: Because qualities appear like illusions, one has faith that faults have no inherent existence. Because there is no attachment to love, one has faith that there is no mental confusion in hatred. Because phenomenal existence is one in the sky of dharmatā, one has faith that things have no self-nature. Because awareness is free from objects of experience, one has faith that objects of the senses and mind have no inherent existence. Because at the root of the result, it has transformed into mind itself, one has faith that there is no Buddha apart from oneself. Because as many wisdoms as there are are spontaneously accomplished and clear in the three times, one has faith that compassion is continuous. Because the sun of wisdom rises from within oneself, one has faith that ignorance does not even have a name. Because the basis of everything has transformed into the nature of qualities, one has faith that accomplishments arise from within oneself. Because the mind has no change, one has faith that there is no fear of birth and death. Because there is no certainty in abiding, one has faith that there is no fear of change. Because the unawakened cannot be awakened, one has faith that knowing does not require effort or accomplishment. If one is awakened, then the three realms are the Buddha's field, so one has faith that there is no traversing the levels of the ground. That is the meaning. That great essence, in each and every word, transmits the intention of all the Buddhas. Such a pith instruction is the way of transmission of appearance. This extraordinary meaning of suchness is transmitted by the intention of the Buddhas, and also like the blessing of suchness, like self-appearance and a mirror. The vidyādhara transmits through awareness, and that is also the way. These are names that represent one meaning, so it is said that each and every word is transmitted. There are no extensive words. The transmission by a person through the ear is that the words of the pith instruction are transmitted without error in three ways: it is the pith instruction transmitted through the ear lineage. If the three roots are cut off elsewhere, therefore, through the gateway of other vehicles, with intelligence and
Chinese
用方法追查也找不到。因此，口诀传承的意义是：仅仅是从密咒乘而来，而且总的来说是从这个自证智而来。根本和中间的意义之后，显示迷途和遮蔽是：哪里有什么在寻找什么？像这样，哪个下劣的瑜伽士，不追求自证智，却在其他地方寻求深奥的意义，那是因为从伟大的自性中迷失，陷入了错误的道路。那是什么原因呢？向外分别念是不能见到意义的黑暗遮蔽，被它遮蔽压制，无明就是遮蔽的体性。因此，那个名字叫做真正的障碍，分别念本身也被称为魔障，魔障的因是不可思议的，从那里生起分别念，并且特意追求意义。如果不起分别念，哪里会有叫做魔的东西呢？像这样，哪个殊胜的人，在哪里，自性平等的意义本来就是，因此如果对那个本身也不生起执着，哪里会有二取分别的魔障呢？连名字也没有。因此，魔障的因是：魔从哪里来呢？像这样，就近显示因是：在远离寻找，没有思虑而自明的地方，对那个意义显现熟悉，总是从勤奋中生起，因为不了解那个是自性。没有勤奋就不会生起魔。像这样，了解法性是自性，对那个本身也没有生起概念，所以不实际去做，没有勤奋就不会生起魔，因为没有二取。那么只是处于散乱吗？为什么不勤奋，那个本身就是魔。像这样，为什么不勤奋，不修或者修持处于散乱也没有的意义上见到，那个懈怠本身就是魔的懒惰，因为没有见到那个本身的理由，所以被称为魔，不是处于散乱。那么要努力吗？那样的过失和迷途遮蔽是：从同时见到功德生起。像这样，所说的过失遮蔽等，因为好坏的说法本来解脱，因此对那个本身，说和想也没有，对离相的法性平等
English
Even if traced with methods, it cannot be found. Therefore, the meaning transmitted in the source of the oral instructions is: it arises solely from the vehicle of secret mantra. Moreover, in brief, it arises from this self-cognizance. Following the meaning of the root and intermediate, the indication of straying and obscuration is: "What is it that seeks what, where?" Like that, whichever inferior yogi, not pursuing self-cognizance, seeks profound meaning elsewhere, that is because they have strayed from the great self-nature and have fallen into the mistaken path. What is the reason for that? Outward conceptualization is the darkness of obscuration that does not allow one to see meaning. Because it obscures and suppresses, ignorance is the nature of obscuration. Therefore, that which is named as the true obstacle, conceptualization itself, is also called an impediment. The cause of that impediment is that from the very thing that cannot be examined, conceptualization arises, and it arises from the very pursuit of meaning. If conceptualization does not arise, where is there something called a demon? Like that, whichever supreme being, where the meaning of equality of self-nature is primordially present, if clinging to that itself does not arise, where is there something called a demon, an impediment of dualistic grasping? Even the name is absent. Therefore, the cause of impediments is: "From where does the demon arise?" Like that, the proximate cause is shown: In that which is free from searching, self-luminous without thought or examination, familiarity with that meaning arises from constant diligence, because one does not understand that as self-nature. Without diligence, demons do not arise. Like that, when one understands the nature of reality as self-nature, and even the notion of that itself does not arise, so one does not actually do it, without diligence, demons do not arise, because there is no dualistic grasping. So, does it just remain in distraction? Why is it that not being diligent, that itself is a demon? Like that, why is it that not being diligent, not meditating or seeing in the meaning where meditation remains in distraction, that very equanimity becomes the laziness of the demon, because one does not see with the reason of that itself, it is called a demon, it does not remain in distraction. So, should one strive? The fault and straying obscuration of that is: It arises from seeing qualities simultaneously. Like that, the faults and obscurations that are spoken of, because the terms of good and bad are primordially liberated, therefore, for that itself, speaking and thinking are also absent, for the equality of the nature of reality free from signs.
Chinese
这是由于将某些事物视为功德并接受而产生的。那么，不错误的方便之自性是什么呢？如果功德没有平等见，哪里会有过失和迷乱的遮蔽呢？意思是说，如果有人能够战胜邪见，那么他就会远离对圆满具足功德的法的执着，不会去观察或追随，也不会显现出来。在任何概念中都不动摇、不进入，那么过失、错乱、障碍、迷乱的遮蔽是无法寻找到的，因为二取彻底清净。因此，有缘修持甚深法的人，对任何事物都没有执着，只是远离了刻意造作。那本身就是过失和迷乱的遮蔽。意思是说，即使对没有通过行为学习的事物进行刻意造作，也会因为努力而犯错，成为看不到意义的过失和迷乱的遮蔽，是巨大的障碍。因此，不要思考、分析或寻找任何事物，不要将心放在粗糙的法性上，而是已经到达并从空性中显现出来。如果那本身没有显现，就结束了。因此，通过证悟来做出决断非常重要。怎么说呢？如果法如实之自性没有在自证的显现中显现，如果没有通过证悟来做出决断，那么无论持有多少阐释意义的甚深秘密之义的经卷，也是没有用的。例如，一个病人有很多药，但他不知道如何对症下药，就会因病而死。同样，仅仅依靠文字，没有修持获得确定的菩提之方法，就会在恶劣的境地中漂泊，堕入轮回。这也是为了敦促甚深之义，并不是为了阻止持有的福德。所谓境、相、事物等，所有所见所闻的色声等都是境。相，即有无、显现、分别念、忆念、分别念、眼识、耳识等，所有这些都是分别念的集合，心识刹那间的忆念。要知道，这些也都是刹那的自性，因为它们如此显现，所以是刹那的无常。那么，它的自性是什么呢？不灭不生大乐心。心...