Chinese
将地安住于本然，便能于二利任运成就之地现证菩提。未来际之普作王，意指未来诸佛，三界六道众生之菩提心与普作王无二无别，亦即彼等亦能将心性自生之智慧，不作矫饰地安住于本然，则自他一切利益皆能任运成就。现今安住之普作王，意指现在诸佛亦不于此自生无漏之意趣，作丝毫矫饰改变，不作矫饰地安住于本然，作为三界众生之殊胜怙主而安住。因此，教诫金刚萨埵等眷属，亦如是莫于三门、三坛城作任何改变，安住于本然。第二，金刚萨埵大菩萨，汝等当修持此不作矫饰，安住于本然之义，因心之精髓菩提心无须安置坛城。如是，亦当向我普作王之眷属瑜伽士们开示，此普作王之意趣，乃是远离取舍、勤作与修持，不作寻觅地安住于本然。如是亦于《啦卓》中云：证悟与未证悟，超越心识之范畴；禅修与非禅修，远离作意之部分；种种显现，然无确定之主宰；迷谬与非迷谬，菩萨莫作意。此当如何作意之心，金刚萨埵未向他人开示。若向他人开示此意趣，眷属等将缘于意趣之境，心识将无法从执着法之边解脱，因此，当开示无须作意之意趣。如是所说，于任何戏论之边皆不作意或不作缘念，远离一切缘念相状心识之执着，开示此安住于不作矫饰之平等性中的本然之方式。然而，如是安住于本然之意趣，此阿底甚深心髓之意趣，并非一切众生之行境，故无法如实安住，亦不生信解。
English
By abiding in the natural state, one manifestly attains enlightenment in the realm where both purposes are spontaneously accomplished. The All-Creating King of the future refers to the future Buddhas, the mind of enlightenment of sentient beings in the three realms and six classes is non-dual with the All-Creating King, that is, by naturally abiding in the unadulterated, self-arisen wisdom of mind itself, all the benefits of oneself and others will be spontaneously accomplished. The All-Creating King who is now abiding refers to the present Buddhas who do not make any alterations or changes to this self-arisen, immaculate intention, but abide in the unadulterated, natural state, and remain as the supreme protector of sentient beings in the three realms. Therefore, instruct the retinue, such as Vajrasattva, to likewise not make any changes to the three doors and three mandalas that are inherently present, but to abide in the unadulterated, natural state. Secondly, O great Bodhisattva Vajrasattva, you should meditate on this meaning of abiding in the unadulterated, natural state, because the essence of mind, the mind of enlightenment, does not need to have a mandala placed upon it. Likewise, instruct the yogis who belong to my retinue of the All-Creating King that this intention of the All-Creating King is free from acceptance and rejection, effort and accomplishment, and to abide in the natural state without seeking it. Furthermore, it is said in the La Zlo: Realization and non-realization are beyond the realm of the mind; Meditation and non-meditation are free from the aspect of focus; Various appearances arise, but the owner is uncertain; Mistaken and not mistaken, Bodhisattva, do not contemplate. This mind that is to be contemplated, Vajrasattva did not reveal to others. If this intention is revealed to others, the retinue will focus on the object of intention, and the mind will not be liberated from the extreme of clinging to the dharma, therefore, reveal the intention that does not need to be contemplated. As it is said, in any extreme of elaboration, do not contemplate or focus, but reveal this way of abiding naturally in the state of unadulterated equanimity, free from all clinging to signs, characteristics, and mind. However, such an intention of abiding in the natural state, this intention of the Ati Great Secret Essence, is not the realm of practice for all beings, so they cannot abide in it as it is, nor do they have faith in it.
Chinese
无生。无相离垢，无名，无边际。定义精髓，本自获得自主。区分则唯有外、内、密。灌顶之方便乃是明觉之力量，无知自处证悟是宝瓶灌顶。无法象征言说指示是秘密灌顶。万有自处解脱，无名深广。融入相续是智慧本智灌顶。无有贪欲舍弃是表征灌顶。灌顶四种，四垢自净。欲知欲见，好坏取舍二取，贪欲果之疑问，从空性中显现一切是宝瓶灌顶。虽显现然超越所见是秘密灌顶。显现清净体验是方便智慧灌顶。于体验无执，无边际是表征灌顶。灌顶四种，四垢得净。俱生与遍计，思维言说分别执着中解脱。分离心识真如，无边自解脱。解脱与未解脱亦是无边际。灌顶获得自处清净，甚为稀有。如是说。如是，一切法皆是心性自生之本智为基础，了悟远离矫饰，因此六识皆安住于无碍自显自解脱之体性，如其所是，于自显不灭之境中涉入、散发，于境散乱之过失与安住于内之功德二者皆无，知其平等性。生起感受之分别念于境涉入与不涉入之义，于此全无扬弃取舍，故说已达远离散乱与禅修二者之瑜伽士之位。二是，唉！如上所说之普作菩提心明觉之大智慧，以其周遍无迁变故，对于轮涅一切法，本自具有自在之意，此任运成就大平等之义，乃是本自远离言说戏论一切边际之自性故，无法以言语说“是此”，且已超越心识所缘与思虑之境。明觉自性忆念思虑一切分别念皆寂灭，息灭戏论。
English
Unborn. Free from the stain of characteristics, nameless, without limit. The essential definition, self-obtained from the beginning. Differentiated, it is only outer, inner, and secret. The means of empowerment is the power of awareness; realizing unknowing in its own place is the vase empowerment. That which cannot be symbolized, spoken, or indicated is the secret empowerment. All things liberated in their own place, nameless and vast. Mingling with the continuum is the wisdom-jnana empowerment. Without desire or abandonment is the symbolic empowerment. By bestowing the four empowerments, the four stains are self-purified. The desire to know and the desire to see, the duality of accepting good and rejecting bad, and the question of desiring the fruit of desire, from emptiness, everything is clear, which is the vase empowerment. Although clear, it transcends the field of vision, which is the secret empowerment. Experiencing clarity and purity is the method-wisdom empowerment. Without attachment to experience, without limit, is the symbolic empowerment. By bestowing the four empowerments, the four stains are purified. Co-emergent and totally imputed, liberated from the limits of attachment to thought, speech, and conceptual gatherings. Separating mind and reality, infinite self-liberation. Liberation and non-liberation are also without limit. Obtaining empowerment, purity in its own place is very wondrous. Thus it is said. Thus, all phenomena are based on the self-arisen jnana of mind-essence, realizing freedom from fabrication and corruption, therefore all six consciousnesses abide in the nature of unobstructed self-appearance and self-liberation, and as they are, when they engage and radiate into the unobstructed field of self-appearance, the fault of distraction to objects and the virtue of abiding within are both absent, knowing their equality. The arising of conceptual thoughts engaging and not engaging with objects, there is utterly no acceptance or rejection, therefore it is said that one has reached the state of a yogi free from distraction and meditation. Secondly, alas! Such great wisdom of the all-creating bodhicitta awareness, because it is all-pervasive and immutable, has inherent dominion over all phenomena of samsara and nirvana. This meaning of spontaneous accomplishment, great equality, is by nature free from all the limits of verbal elaboration, therefore, it cannot be said with words, "This it is," and it transcends the object of mental focus and thought. The very nature of awareness, all thoughts of memory and consideration are pacified, and elaboration is extinguished.
Chinese
没有任何作用之处。如此的心性，非造作，乃是究竟解脱，广大无边，如虚空般遍及一切法，是无分无别、普遍存在的自性。因为其中没有任何分别，所以不要执着于努力、扬弃或肯定等极端，而应安住于自然本真的状态。第二， 唉，勇士金刚，安住于自生智慧的心性，无需授予精要觉性力量的灌顶，原本就存在。如是修习。那又该如何呢？法性精要的智慧超越了思虑言说的范畴，因此也超越了修习与不修习的范畴。因此，以不希求、不畏惧任何修习与不修习之生起与融入的方式，也不以平等看待二者的方式来执着。不要修习修与不修平等之义，要知道，感官执着于对境，不会从其他地方获得力量和成就，原本就是不可改变的。不要以怀疑和分别念来错误地看待普贤王如来菩提心性，要以远离疑惑的信心来恭敬地安住。第三， 唉，勇士金刚，导师普贤王如来我，是超越勤作修持的自生智慧心性，是不可修习的精要。自显现中说： 在大圆满阿底瑜伽中， 哪里有修习的法性？ 是无舍无取的法， 从修与不修的边际中解脱。 如是说。因此，对于这种不依赖修习勤作的觉性，自生智慧，无有遮蔽，原本清明的自性，不勤作，不修持，原本就已获得的自主，是圆满普降王位的灌顶。因此，觉性普降的灌顶，是无需授予，原本就已获得的意义。了悟此义，一切希求与畏惧自然断除。因此，如上所示，不要执着于分别念相的权势。精要义续中说： 无需授予，一切皆已获得，乃是灌顶之界。 自心圆满，完全显现。
English
There is no place for any action. Suchness of mind, uncompounded, is ultimate liberation, vast and boundless, pervading all dharmas like the sky, being the nature of indivisible and universal existence. Because there is no distinction in it, do not cling to extremes such as effort, rejection, or affirmation, but abide in the natural and authentic state. Second, Alas, warrior Vajra, abide in the self-born wisdom of the mind itself, without the need to be granted the empowerment of the essence of awareness, it exists from the very beginning. Practice in this way. And how is that? The wisdom of the essence of Dharmata transcends the realm of thought and expression, and therefore transcends both the realm of practice and non-practice. Therefore, with a mind that has no hope or fear in the way that practice and non-practice arise and dissolve, do not cling to it even by looking at the two as equal. Do not practice the meaning of equality between practice and non-practice, know that the senses clinging to objects will not obtain power and accomplishment from elsewhere, it is inherently unchangeable. Do not wrongly view the mind of Samantabhadra Bodhicitta with doubt and discrimination, but abide respectfully with faith that is free from doubt. Third, Alas, warrior Vajra, the teacher Samantabhadra Raja, myself, is the self-born wisdom mind that transcends effort and practice, it is the essence that cannot be practiced. It says in Rangshar: In the Great Perfection Atiyoga, Where is the Dharmata of practice? It is the Dharma without abandonment or acceptance, Liberated from the extremes of practice and non-practice. As it is said. Therefore, for this awareness that does not depend on practice and effort, self-born wisdom, un obscured, the nature that is clear from the beginning, without effort and without practice, the autonomy that has already been obtained from the beginning is the complete empowerment of the universal pouring of the royal authority. Therefore, the empowerment of the universal pouring of awareness is the meaning that is obtained from the beginning without being granted. Understanding this meaning, all hope and fear are naturally cut off in that very moment. Therefore, as shown above, do not cling to the power of conceptual appearances. It says in the Essence Meaning Tantra: Without the need to be granted, everything has already been obtained, it is the realm of empowerment. The mind is complete, fully manifest.
Chinese
不依赖于其他授权。在不可言说的精要状态中，一切都是圆满的，不需要依赖咒语词语的安乐授权。远离一切相，自心是圆满的，不需要努力追求物质和禅定。以普遍赐予的梵天大权，不经授予，证悟这自性圆满，将安住于任运成就的至上安乐中。智慧之王对一切进行授权，不依赖于分别念和相的授权。授权中的至上授权，深奥圆满的授权，不经由分别念授予，是任运圆满的原始成佛。不是造作的，是无生无灭的授权。不是次第渐进的，是同时圆满的授权。不需要通过证悟来成就，因为自性是圆满的。如是说。因此，对于如此心性精要之义，必定要进入的补特伽罗，成为瑜伽士的殊胜者，是极其瑜伽阿底大圆满，超越因果勤作的甚深意义之教言，未经改造的任运成就大，觉性自生的智慧，心性普作王，对于那些像勤作乘的行者一样，通过修习勤作的方式来安住于此，不要以分别念和相的道路来指示，因为没有指示。像这样通过修习勤作来安住，过去诸佛未曾作为究竟之义宣说，未来也不会在未来时宣说，现在显现并真实安住而说法之诸佛，也不会宣说，如是宣示一切作为皆无用，是本初解脱之自性。第三，总结意义有五：最后以自生的觉性，以及勤作希冀的觉性，显示了偏离普作之义；安住于本然状态的心性，截断偏离之处，成立普作之意；安住于彼意，超越轮回涅槃之边际；任运自解脱，安住，显示了普作王之意。第一，唉！导师之体性普作王，对于那不可修习思议之法性，无作之义，如实未证悟，却从大圆满无作之义中寻找依据，以无修和无