Chinese
众生本性未曾改造。根本原始事物自性的实相。犹如虚空般无有局限和偏颇而周遍一切，现在正值开示此理之时。如是说。出自《十经》中：所有显现的诸法，本来就不是造作的，安住于法性中的那个，被称为法性之境。如是说。第二是，金刚萨埵大虚空。等等。那也是根本，事物的实相，自生的智慧，所知的事物，真如的住处，任运成就的法性。事物的实相是安住于任何事物中。自生的智慧是从任何事物中产生。所知的事物是谁也未曾改造的。真如的住处是安住于任何事物中。任运成就的法性是成就于任何事物中，因此称之为如实之基。自性大是，众生具有佛的自性，显现具有空性，痛苦具有大乐，过失具有功德，有法具有法性，烦恼具有智慧的自性，因此谁也无法改造转变。密意是未曾改造的状态。犹如虚空般广大无垠的界域是，如同虚空没有边际和中心以及变动一样。法性没有局限和偏颇，因此犹如虚空。广大无垠的界域是，从高处的圆满正等觉佛陀，到低处地狱的深渊为止。法性在那里没有减少增加，没有大小好坏地安住，因此被称为未曾改造的界域。在那之中没有成立自他二者，本体是超离自和他称谓的道理。在那之中没有从他处勤作的果，因此是开示远离勤作的理由。词句的意义是，金刚萨埵大虚空，是开示无有变动的密意。不要仅仅认为是造作的物质金刚，或者假立名言的金刚。众生各自的觉性菩提心本身，不是造作的，没有生灭，因此是金刚。不可分割，因此也是金刚。摧毁一切边际，因此也是金刚。譬如金刚石能切割和穿透所有坚硬的物体，但自身却不会被任何东西所切割。
English
The nature of sentient beings is untransformed. The fundamental, original nature of things is the reality of their essence. Like the sky, it is without limitation or bias, pervading all things. Now is the time to reveal this truth. Thus it is said. From the Ten Sutras: All phenomena that appear, are not created from the beginning. That which abides in the nature of reality, is called the realm of reality. Thus it is said. The second is, Vajrasattva, the great sky. And so on. That is also the basis, the reality of things, the self-born wisdom, the nature of knowable things, the state of suchness, the spontaneously accomplished dharma nature. The reality of things is to abide in anything. Self-born wisdom arises from anything. The nature of knowable things is that which no one has transformed. The state of suchness is to abide in anything. The spontaneously accomplished dharma nature is accomplished in anything, therefore it is called the basis as it is. The great self-nature is, sentient beings have the self-nature of Buddha, appearances have emptiness, suffering has great bliss, faults have virtues, phenomena have dharma nature, afflictions have the self-nature of wisdom, therefore no one can transform or change them. The intention is the untransformed state. The vast and boundless realm like the sky is, just as the sky has no edge or center and no change. The dharma nature has no limitation or bias, therefore it is like the sky. The vast and boundless realm is, from the high, perfectly enlightened Buddha, to the low, the depths of hell. The dharma nature is there without decrease or increase, without size, good or bad, it abides, therefore it is called the untransformed realm. In that, self and other are not established, the essence is the reason that transcends the terms of self and other. In that, there is no fruit from effort elsewhere, therefore it is the reason for revealing the separation from effort. The meaning of the words is, Vajrasattva, the great sky, is the revelation of the unchanging intention. Do not merely think of it as a created material vajra, or a vajra of nominal designation. The awareness of each sentient being, the mind of enlightenment itself, is not created, it has no birth or death, therefore it is vajra. It is indivisible, therefore it is also vajra. It destroys all boundaries, therefore it is also vajra. For example, a diamond can cut and penetrate all hard objects, but it itself cannot be cut by anything.
Chinese
就像坚不可摧一样。心是光明，相续不断，而且是不造作的明亮。勇猛是摧毁常断的一切边，并且以威力压倒一切相的法，在世间被称为勇士。就像它的大种体积的虚空打开一切的间隙一样，金刚秘密的虚空是法性，打开轮涅显有的一切间隙，并且不动摇，不依赖，比一切生起物虚空更大一样，法性比一切轮涅乘更大，五大的意义已经讲完。因此，显示了无有宽窄的密意。普贤广大法界，是指不混杂和完全圆满。体性不确定，显现任何事物，因此不互相混杂。基不改变，任运成就，一切都是一体，因此完全圆满，意义是无生，无二，并且大自在不可思议。在那里，化身噶饶多杰的面前所说的《广大甚深》中说，自性任运成就法性基之界，体性无有确定自生智慧界，意义上无有生故无二之界，自性无有起始和终结故果位本成界。如是所说，基、体性、意义、自性，一个的自性，无有善恶取舍，故普贤。任运成就的界中，什么也没有阻碍，故广大。无有边际，并且不可穷尽，故法界。为了完全清净的大道一切解脱，显示了完全清净的密意。基不改变，任运成就的法性上，一切的分别执着的戏论完全清净，并且体性不确定，觉性自生的智慧的生灭没有，二取执着的戏论任何也没有，本来就自性完全清净。成为总摄一切胜者道的生起处，并且无有高低，成为一体趋入的大道，证得本解脱大，并且在无有善恶的界中解脱，故一切解脱。无生无灭，不作任何思维，显示了无有生灭的密意。意义无生的自性上，修习不会生起体验，因为定解是自己相续的
English
Like being indestructible. The mind is luminous, continuous, and is unadulteratedly bright. Bravery is destroying all extremes of permanence and annihilation, and overpowering all forms of phenomena with its might. In the world, it is called a hero. Just as the sky of its great element volume opens all gaps, the vajra secret sky is the nature of reality, opening all gaps of samsara and nirvana's appearances and existences, and being unmoving and without dependence, the sky is greater than all elements. The nature of reality is greater than all vehicles of samsara and nirvana, and the meaning of the five greatnesses has been explained. Therefore, the intention of having no width or narrowness is shown. Kuntuzangpo (Samantabhadra) is the vast expanse of the Dharma realm, which means unmixed and completely perfect. The essence is uncertain, manifesting anything, therefore it is not mixed separately. The ground is unchanging, spontaneously accomplished, and everything is one, therefore it is completely perfect, the meaning is unborn, non-dual, and the great self is inconceivable. There, in the Great Vastness spoken in the presence of the incarnate Garab Dorje, "The spontaneously accomplished nature is the realm of the basis of reality. The essence is uncertain, the realm of self-arisen wisdom. In meaning, there is no birth, therefore the realm of non-duality. The self is without beginning or end, therefore the realm of primordially accomplished fruit." As it is said, the basis, essence, meaning, and self are one nature, without good or bad, acceptance or rejection, therefore Samantabhadra. In the spontaneously accomplished realm, nothing is obstructed, therefore it is vast. It is without limit and inexhaustible, therefore it is the Dharma realm. For the sake of completely pure great path, all liberation, the intention of complete purity is shown. On the unchanging, spontaneously accomplished nature of reality, all the elaborations of biased clinging are completely pure, and the essence is uncertain, the arising and ceasing of self-arisen wisdom has no arising or ceasing, the elaborations of dualistic clinging are none, and from the beginning, it is naturally completely pure. It becomes the source of arising for all that is gathered by the path of the conquerors, and without high or low, it becomes the great path of entering into one, attaining great primordial liberation, and liberating in the realm without good or bad, therefore all liberation. Unborn and unceasing, do not think of anything, showing the intention of no birth and no cessation. On the nature of the meaning of unborn, meditating will not give rise to experience, because the definite understanding is one's own continuum.
Chinese
我也无有。法性本无生，任何体性皆不灭，故不修亦无有智慧之灭。显现不灭，任何受用皆可显现。生灭二取皆无之法性，以分别念执取，以离于心之作用之要诀，对任何对境皆不作意之大见地。那么，如是之见地，需要特别修持吗？若需修持，则与下乘无有差别。若无需修持，则与凡夫俗子无有差别。过失以自生智慧而消除。于无生灭中反复修持。修亦无过，自生之嬉戏。不修亦无过，自解脱之相。总而言之，于修与不修二者皆无执，于法性之界中，放松而安住，此乃大界之三摩地，修亦不生体验，于法性二取皆无中反复修持。不修亦无有智慧之灭，于法性无灭中反复修持。任何时与方式，皆无修与不修，于大乐无有迁变之界中，无有其他显现之处，故于无生灭中如是反复修持。此乃一切皆应知晓。总的来说，此传承乃是化身大译师毗卢遮那对玉扎宁波所传授之《禅定三要》中，关于心要如何安住的部分。不加增损，与实义相符。自身之八识与三有。以理证、量、道理之声。衡量、测度、考察、象征、传承。确定之后，从教证中截断。如是所说，故如声音与量之传承教证般结合。于见之界中。以现量与比量。自相与共相之相状，如理成立。于显现不分别，于意义不迷惑。以五根将五境之相状判定为幻化。痛苦、勤作、成办等，生之定解生起。化身无勤任运安住，以理成立。心之智慧，无论执取与否。于戏论之自性，于离戏中执取。于不可思议之时，定解生起。法身无勤任运安住，以理成立。自证现量，我执烦恼生起时。以觉性于任何处皆不分别。自证大乐生起时，定解生起。报身任运而住，以理成立。
English
I am also nonexistent. Since the nature of reality is unborn and no essence ceases, even without practice, wisdom does not cease. Since appearance does not cease, any enjoyment arises. Since the nature of reality, which is free from the duality of arising and ceasing, is grasped by thought, the key to being free from the effort of the mind is the great view of not contemplating any object. Now, is there a specific practice for such a view? If there is, it becomes no different from the lower vehicles. If there is not, it would be no different from an ordinary person. The fault is eliminated by self-arisen wisdom, and repeated in the absence of arising and ceasing. Even if practiced, there is no fault, it is the play of self-arisenness. Even if not practiced, there is no fault, signs are self-liberated. In short, without being in the duality of practicing or not practicing, relaxing and abiding in the realm of reality, that is the samadhi of the great expanse, even if practiced, experience does not arise, it is repeated in the non-duality of reality. Even if not practiced, wisdom does not cease, it is repeated in the non-cessation of reality. At all times and in all ways, without practice or non-practice, there is no other place to arise from the realm of great bliss that is immutable, so it is repeated in the absence of arising and ceasing. This is to be known by all. In general, in this lineage, from the great translator Vairochana, an emanation, to Yudra Nyingpo, from the third of the three essential points of meditation, regarding how the essence abides: It is not exaggerated, it is in accordance with the meaning. One's own eight consciousnesses and three existences. With reason, valid cognition, and the sound of logic. Measuring, assessing, examining, symbolizing, lineage. Having established it, it is cut off from the scriptures. As it is said, so it is combined like the lineage scriptures of sound and valid cognition. In the realm of view. Even with direct perception and inference. The aspects of self-character and generality are reasonably established. Without conceptualizing appearance, without being confused about meaning. With the five senses, the aspects of the five objects are determined as illusory. Suffering, effort, accomplishment, and the certainty of life arise. The nirmanakaya abides effortlessly, it is established by reason. The wisdom of the mind, whether grasped or not grasped. In the nature of elaboration, it is grasped in non-elaboration. At an inconceivable time, certainty arises. The dharmakaya abides effortlessly, it is established by reason. Self-awareness, direct perception, when ego-grasping and afflictions arise. With awareness, without conceptualizing anything. When self-awareness and great bliss arise, certainty arises. The sambhogakaya abides spontaneously, it is established by reason.
Chinese
自性光明空性幻化之相，安住于自性，故习气烦恼清净。瑜伽行者完全圆满明净，处于三身之状态，念头自然解脱，智慧不谬误真实。如是未能完全断定自相，错觉显现之果，乃是本体之因。应思及菩提心自然安住。八识聚及其所缘境，其自性本为空明幻化。因无错谬，故可推知未经改造之自性。若以错觉所知之境为真实，则应由此解脱，然此乃痛苦。于理智之境、胜者之意、瑜伽行者之意中，皆不可得。于究竟之体性中亦不可得，故可推知。暂时之错觉显现，以理智了知境，虽成立，然以决定之理智则不合理。于错觉前合理，故定与实相相违。如执绳为蛇之错觉，以名言词句之虚妄遮除之，应安住于究竟自性光明之体验中。从名为名相世俗中解脱，未曾舍弃一切分别之自性理智，一切皆是无境、全明、空性，然亦因有需要，故仅是名言言说而已。如是。又依随智慧之能力，以二量衡量之方式，大阿阇黎妙吉祥友云：实义离诠显现前，未见余分无身故，依于相而不可量，具彼种姓唯一断。若于他处唯执相，于诸所知皆能入，然于彼亦未见心，入者自明智慧中，所知彼即为形相，不连知觉不应理，自性所缘皆解脱，不杂圆满总相量。以思修二者延展生，彼之自性即彼故，无有周遍关联则不生，多半须依于彼，为令邪力能力增长故。如是。以声音表示之方式，于《修法明灯》中云：彼之体性如何思？以体性需要而命名，于此方所无有定处，于彼安住体验与此同。自之体性非言语所能表达，如称糖为甜。然为令愚昧者明了意义故。