English
Like this. Sentient beings and Buddhas, In this Dharma of dualistic discrimination, The essence of their nature is without difference, The essence and awareness are without difference, Manifestation is the Dharmakaya. Therefore, it is called Buddha. Although the essence is without difference from the Dharmadhatu, That awareness deluded by ignorance, Because it considers the unreal as real, Three karmas, five afflictions, and so on, Clinging to awareness, it grasps as self, Therefore, it gives the name of sentient beings. Nothing is different from the Dharmadhatu, Because the Dharmadhatu and awareness are without difference, Everything gathers into the great Dharmakaya. Or liberation is like this, Called Sugata, the one to be tamed, Appearing as the teacher is the Rupakaya, Beings, Sugatas appear as those to be tamed. The object of compassion and the compassionate one, Whether pure or impure, Because awareness itself is without difference, Awareness is without difference from the Dharmadhatu. When it becomes stable like that, In all the realms of the ten directions and four times, The Buddhas are my emanations, I am also like the emanations of the Buddhas, A realization without separation arises. Buddhas and sentient beings are without difference, Why would there be a need to transform them with the path? Also, what is the nature of the mind of sentient beings, Who are Buddhas and non-Buddhas? Thus it is said. Or liberation is like this, The Dharma that is well examined in any place, The four elements and the three realms, The five desires and the five afflictions, The six kinds such as white, And the eight kinds such as long and short, The three distinctions of lineage, And the six realms of beings, The eight consciousnesses and the three feelings, The distinction of the six objects and the three times, Transforms into six and thirty-six. The five kinds of discrimination, And the fifty-one mental factors, The five aggregates of form, The Dharmas known as samsara and nirvana, When repeatedly examined as before, Everything is the awareness of the mind, Awareness is the nature of the Dharmadhatu, A complete view arises without mixture. Everything is spontaneously accomplished, free from bias, The distinctions of complete liberation are perfected. The eighteen characteristics and so on, The various obstacles also arise from that. The distinctions of pure and impure, When everything is perfected in the Dharmadhatu, A spontaneously accomplished awareness arises. In the scriptures, it is also said like this, The yogi abides in the path of birds in the sky, Not
Chinese
在未出生的心髓中，哪里会有虚构的诸法呢？如是说。又，没有喜悦也没有收摄，不观空性也没有执取。如是说。又，如是时时处处，不离自性即是法身。若成力量，则无世间自性。如是说。第七瑜伽如下：对于证悟究竟之士，五根和五境，可爱与不可爱及中庸，五毒和所分别之法，善法和恶法，显现为二的蕴，因缘聚合与不聚合，果的生起与灭尽，以及由境和执着所安立之法，所有显现为二的差别，一切皆是明觉的差别。由于明觉也显现为一切方便，如虚空般宽广，远离一切宽窄。因果的戏论自然消失，对任何事物都没有阻碍、执持和贪欲。是无为圆满的瑜伽。一切圆满总集，第八之义如下：轮回和涅槃之法，一切的体性无有差别，无实有被说为自性身。自性本初不生是胜义谛。法界和明觉无有差别，彼性无为是法身。不杂、无灭、周遍显现。六道众生的各种错乱，一切皆是遍知智慧之眼。任何事物都不间断是化身。不阻碍、不生、无差别，被说为报身。一切皆是远离二边，被说为现证菩提之身。不变异也不灭尽，彼性被说为金刚身。因此，诸身任运成就。以自显现的慈悲事业，于一切所化众生的相续中，由身语意功德，以二十五摄持无量，任运圆满，通达一切。从自性中证悟，从彼生慈悲，从彼生事业，从彼得究竟。究竟也是自性，因此是不杂、完全圆满、无有差别的。一般来说，在证悟生起之时，在信解的体性未任运成就之前，有退失、动摇、获得、稳固这三种情况，以及外、内、密三种暖相。虽然体性法界没有增减，但证悟会逐渐。
English
In the unborn essence, where are all the fabricated dharmas? Thus it was said. Also, there is no joy and no gathering, no contemplation of emptiness and no grasping. Thus it was said. Also, thus at all times and in all ways, not straying from oneself is the Dharmakaya. If it becomes power, then there is no worldly nature. Thus it was said. The seventh yoga is as follows: For the one who has reached the end of the path, the five senses and the five objects, the pleasant and unpleasant and the neutral, the five afflictions and the imputed dharmas, virtuous and sinful dharmas, the aggregates appearing as two, the gathering and not gathering of causes and conditions, the arising and ceasing of results, and the dharmas imputed by objects and attachment, all the appearances of duality, all are distinctions of awareness. Since awareness also appears as all means, it is as vast as space, free from all narrowness and width. The elaboration of cause and effect is naturally absent, and there is no hindrance, grasping, or desire for anything. It is the yoga of effortless perfection. All are universally riding on completion. The meaning of the eighth is also as follows: Samsara and nirvana dharmas, the nature of all is without difference, non-existence is said to be the nature body. The unborn nature is ultimate truth. The sphere and awareness are without difference, that nature unconditioned is the Dharmakaya. Unmixed, unceasing, universally appearing. Even the various confusions of the six realms of beings, all are the all-knowing wisdom eye. Whatever is unceasing is the Nirmanakaya. Unobstructed, unborn, without difference, it is said to be the Sambhogakaya. All are completely free from the two extremes, it is said to be the body of manifest enlightenment. Unchanging and unceasing, that nature is said to be the Vajra body. Therefore, the bodies are spontaneously accomplished. By the compassionate activity of self-appearance, in the minds of all beings to be tamed, from body, speech, mind, and qualities, the immeasurable are gathered by twenty-five, spontaneously perfect, knowing all aspects. Realization from self-nature, from that compassion, from that activity, from that comes the end. The end is also self-nature, therefore it is unmixed, completely perfect, and without difference. Generally, at the time of entering realization, until the nature of confidence is not spontaneously accomplished, there are three: decline, wavering, attainment, and stability, and the three heats: outer, inner, and secret. Although the nature of the Dharmadhatu has no increase or decrease, realization progresses.
Chinese
把握大地的体验！从噶饶多吉以来，所有成就者的，心中所想的窍诀精华，作为有缘者心中的宝藏。在内心深处，用铁盒子紧紧封闭。如同大海深处的磐石，以及鳄鱼喉咙里的珍宝。即使搅动命运，也不会吐露。用三印封印。菩提心次第圆满。 这金刚义显教言的戏谑，据说除了精通证悟、经验丰富、才华横溢的十地菩萨之外，不是凡夫俗子所能触及的境界。然而，对于无量末法时代的众生，即使没有丝毫想要掠夺或与十地自在者伟大的至尊抗衡的心，我，祖先的班智达，也无法将至尊口中的甘露，以确定意义的词语注释，或以优美的语言表达，只能将意义相近的部分记录下来。这并非自创或其他任何事物的根源。然而，我向上师忏悔。愿这善业之光实现意义！听闻解脱之数：无别十八，所欲五境，五种烦恼，四大元素，三界，六种颜色，八种形状，三种姓氏，六道众生，五蕴，八识聚归纳为六，感受苦乐舍三种，小、大、中、无量、不可思议五种概念。五十一心所。色蕴十五界。总共一百三十八。其中，不可思议的概念是禅定的自性，是如来所拥有的。无量的概念是声闻所拥有的。对于这些添加和删减的方式，就像上面所说的将欲望转化为道用的教导一样。一切都融入了觉性，觉性本身也显现为各种可考察的法，但觉性本身即是法界，法界显现为觉性，因此，法界与觉性无别即是法身。有目的的作为，有目的的执取，有目的的依赖的边际显现。
English
Grasp the experience of the earth! From Garab Dorje onwards, the essential instructions contemplated in the hearts of all accomplished beings, store them as a treasure in the hearts of the fortunate. Deep within the heart, seal it tightly with an iron box. Like a boulder at the bottom of the ocean, and a jewel in the throat of a crocodile. Even if fate stirs, it will not be revealed. Seal it with the three seals. The stages of Bodhicitta are complete. This joking laughter of the Vajra Meaning Teaching, it is said that apart from the sole ten-bhumi bodhisattva who is skilled in realization, experienced, and supremely endowed with great talent, it is not an ordinary realm that can be touched by the mind. However, for the immeasurable beings of the degenerate age, even without the slightest intention to plunder or compete with the great supreme lord of the ten bhumis, I, the ancestral pandita, cannot express the nectar of the venerable's mouth in definitive words of commentary, or in elegant language, but can only record a portion that is close in meaning. This is not the root of self-creation or anything else. However, I confess to the lama. May this gathering of virtue realize the meaning! The numbers for liberation through hearing are: eighteen without distinction, five desirable objects, five afflictions, four elements, three realms, six colors, eight shapes, three lineages, six realms of beings, five aggregates, the eight consciousness aggregates condensed into six, the three feelings of pleasure, pain, and equanimity, and the five concepts of small, large, medium, immeasurable, and inconceivable. Fifty-one mental factors. Fifteen realms of the form aggregate. A total of one hundred and thirty-eight. Among them, the inconceivable concept is the nature of samadhi, which is possessed by the Tathagata. The immeasurable concept is possessed by the Shravakas. The way to add and subtract from these is like the teaching above of transforming desire into the path. Everything is incorporated into awareness, and awareness itself appears as various examinable dharmas, but awareness itself is the dharmadhatu, and the dharmadhatu appears as awareness, therefore, the indivisibility of the dharmadhatu and awareness is the Dharmakaya. The edge of purposeful action, purposeful grasping, and purposeful reliance manifests.
Chinese
因为无明，并且隐藏着，所以它与烦恼和所知障一同存在，因此无法获得解脱，即使获得了，也会被边见束缚。即使不被边见束缚，也会比任运法身存在更久，并且因为认为自己有禅定的傲慢，导致剩余之身无法显现果位的过失，以及对死主阎摩的恐惧等过失，都是由增益而产生的。因此，在经续等众多典籍中，关于增益的名目，说了无数种，断除这些增益非常重要。以前在印度和西藏的国土上，成就者出现了很多，尊敬的利斯堪布·希瓦措大师说，因此现在断除增益的智者非常重要。以上将欲妙转为道用等一切，都是断除增益的方法。显现的以及潜在的所有的偏执，都是相的显现，因此断除对它的增益，是为了从它的过失中解脱，所以称为解脱。如果全部断除这些增益，那么任运自成自然而然地就会发生，不需要另外学习。如果稍微计算一下，当意识的残余消失时，依靠剩余之身的力量，对于十五种，即五根、五境、五识，进行区分，分为可爱、不可爱和中等三种，以及五种烦恼，善恶二业，因缘的差别，以及灭尽的差别，这十三种就像虚空一样，或者像虚空一样远离生灭，一切不混杂且圆满无别，远离一切造作的期望，自明远离偏颇的智慧，无为圆满的行为，显明觉性的禅定，以及清净法界的禅定任运成就，不要认为这个和那个是，或者舍弃和获得的期望等等，因为远离一切所以称为任运，任运是身体的任运，任运是指即使只是智慧和明觉，也远离执着，远离边见。任运成就的果位，不要舍弃这个轮回而另外寻求清净的果位。
English
Because of ignorance and being hidden, it exists together with afflictions and cognitive obscurations. Therefore, liberation cannot be attained, and even if it is attained, it will be bound by extreme views. Even if it is not bound by extreme views, it will last longer than the spontaneously accomplished Dharmakaya. Furthermore, due to the arrogance of thinking one has samadhi, the fault of the remaining body not manifesting the fruition, and the faults including fear of the Lord of Death, Yama, all arise from superimposition. Therefore, in many scriptures such as sutras and tantras, the categories of superimposition are said to be countless. Cutting off these superimpositions is extremely important. In the past, many accomplished ones appeared in the lands of India and Tibet. The esteemed Riskhampo Shiwatso said that therefore, wise ones who cut off superimpositions are very important now. All of the above, including transforming desirable qualities into the path, are methods for cutting off superimpositions. All manifest and latent biases are appearances of signs. Therefore, cutting off the superimposition on them is for liberation from their faults, and thus it is called liberation. If all these superimpositions are completely cut off, then spontaneous accomplishment will naturally occur. There is no need to learn separately. If we count them briefly, when the residue of consciousness disappears, by the power of relying on the remaining body, distinguishing the fifteen—the five senses, five objects, and five consciousnesses—dividing them into three: desirable, undesirable, and neutral, as well as the five afflictions, the two karmas of good and evil, the difference of causes and conditions, and the difference of cessation, these thirteen are like space itself, or like space being free from arising and ceasing. Everything is unmixed and completely indivisible, free from all contrived expectations, self-luminous wisdom free from bias, effortless perfect conduct, the samadhi of clear awareness, and the spontaneously accomplished samadhi of the pure realm of reality. Do not think this and that are, or the expectations of abandoning and attaining, etc. Because it is free from everything, it is called spontaneous accomplishment. Spontaneous accomplishment is the spontaneous accomplishment of the body. Spontaneous means that even if it is just wisdom and awareness, it is free from clinging and free from extremes. The spontaneously accomplished fruition: do not abandon this samsara and seek a pure fruition separately.