Chinese
如是说。从《宝光经》中说：以轮或明妃之乐，寻求自住之觉性，乃是分别念，实非真义。执著之念乃正直之义。务必是离戏论的自生心，不能以执著之道来了解。无取舍之行为，若加以审视，实为取舍。将自明之离思放下，实则安住于实执之耽著。如是说。于无造作之圆满瑜伽中，欲乐之明点无有舒卷。于本自圆满之清净中，具足禅定一切支分。气之运行自性，于无勤智慧之乐中，安住四喜之支分。虽未依于密行之方便，然以珍宝显现之方便而知。纵使安住于语法之词，亦从明点自生中显现。如是说。不执著于幻化之味，乃是无执智慧圆满之道。此菩提心之自明，以无实智慧方便而成办。显明轮涅之觉性，体性不成如火镜。以见无实智慧而解脱。色等显现乃是分别。一切事物自性，乃是法界之明点。作为成办彼之方便，以心要觉性之日升起，边际之黑暗自然消散。以此无修自生成办，三界光明成就于心中。如是说。第二，以忆念分别之气等一颂及三句来阐释。然而，觉性被忆念分别之气所扰乱，被分别念所牵引而心不住留。因此，给予止息动摇、气之口诀、摄持气等方法。在身心之中，钉入智慧之气的大钉，顺带获得共同成就，如长寿等，最终也圆满究竟之成就。此外，对于所化三界之最初，即最初欲界之人，其贪欲强烈，依赖于执著，沉溺于相的戏论，因执著之故而心不住留。因此，教导安乐明点之口诀，以下门三界嬉戏之方便等，最终应将彼等引入此道，应如是适宜地行事。
English
Thus it is said. From the 'Jewel Light': With the bliss of the wheel or vidyā, to seek the self-abiding awareness is conceptual thought, but not the actual meaning. The notion of attachment is the meaning of being upright. Certainly, the spontaneously arising mind, free from elaboration, cannot be known through the path of attachment. Even the conduct without acceptance or rejection, if examined, is indeed acceptance and rejection. That self-awareness, free from thought, when left as it is, in reality, dwells in clinging to substantiality. Thus it is said. In the unfabricated perfection of yoga, there is no expansion or contraction of the bindu of desire. In the pure, primordially perfect state, all aspects of meditation are complete. The nature of the movement of prana, in the effortless bliss of wisdom, abides in the aspects of the four joys. Although not relying on the means of secret practice, it is known through the means of precious appearance. Even if abiding in the words of grammar, it arises from the spontaneous nature of the bindu. Thus it is said. Not being attached to the taste of illusion is the path of perfect, unattached wisdom. This self-illumination of bodhicitta is accomplished through the means of insubstantial wisdom. This awareness, the wheel of appearance and clarity, its essence is unestablished, like a magnifying glass. Liberation is through seeing insubstantial wisdom. Appearances such as form are conceptualizations. All natures of things are the bindu of the dharmadhātu. As a means to accomplish that, with the rising of the sun of essential awareness, the darkness of the edges naturally disappears. With this unmade, spontaneously accomplished, the luminosity of the three realms is accomplished in the heart. Thus it is said. Secondly, it is explained with one verse and three lines, such as 'The wind of memory and thought...' However, if awareness is distracted by the wind of memory and thought, and carried away by conceptualization, and the mind does not abide, then methods such as giving the means of holding the movement, the instructions of prana, and holding the prana, etc., are given. By driving a great nail of the prana of wisdom into the expanse of body and mind, incidentally, common siddhis such as longevity, etc., are obtained, and ultimately, the supreme siddhi is also perfected. Furthermore, for the first of the three realms to be tamed, that is, the people of the first desire realm, their attachment is strong, relying on attachment, they are immersed in the elaboration of signs, and because of the power of clinging to them, their minds do not abide. Therefore, the instructions of the bliss bindu, the means of playing in the lower gate and the three realms, etc., are taught, and ultimately, they should be led into this path, and it should be done as appropriate.
Chinese
因此，以各种方法从誓言的境界中引导，最后说： 这样不能放任，要尽力引导。 如果自己的相续中傲慢的利刃锋利， 暂时不是调伏的对象，以后再发愿。 要像猛兽之王一样，恢复原来的状态。 这样教导。 第三，总而言之，以“凡所生”等两句偈颂来表示，总而言之，无论依靠何种次第的方法而生起证悟，从灌顶的境界中说： 心的种种类别， 与之相应的， 金刚桥梁不断绝， 珍贵的上师如同生命， 从那一道道门开启宝藏， 那就是开启一切门， 与财富的物质相遇。 例如天人的如意宝， 有曼荼罗堆积的四门， 无论开启哪一扇，都能获得它。 这是珍贵的治国之策， 是不费力气的成就。 如是说，如实无误地证悟并安住于自身，乃是所有三摩地中最殊胜的，譬如不依名相的王子道吾被授予王位一样去理解。 从那里面说： 犹如不依名相的王子， 从珍宝之地解开名相， 掌握四轮， 被授予八力的威德。 同样，具缘的种姓之子， 从自显的解脱名相中获得， 不造作的自性特征， 给予直接指示的口诀。 如此。 第二，关于道之本体的条件，将自显九界的意旨阐释为无上大圆满。 其中分为自显九界无杂圆满的意旨，以及以比喻象征并结合量理圣教两部分。 第一，以“那也是最初”等两句偈颂和一个偈颂的半句来表示，那样的证悟也是最初从普遍倾注大梵天的灌顶中，觉性认识到自己的本面并自在安住。 从自显中说： 例如从王族之顶， 获得灌顶的稳固， 因为对种姓之子进行灌顶， 所以奠定了基础显现的范围。 因此被称为治国之策。 如是说。 从灌顶的境界中说： 广阔的堆积轮的房屋， 财神宝藏的岛屿中
English
Therefore, having taught how to lead through various methods from the sphere of samaya, in conclusion, it says: Thus, do not leave it at ease, lead to the extent of your ability. If the sharp weapon of pride in one's own continuum is sharp, For a while, if it is not an object to be tamed, later make aspirations. Like the king of wild animals, take the former manner. Thus he advised. Third, in short, it is shown by two lines such as "Whatever is born," in short, no matter what order of methods is relied upon to generate realization, from the sphere of empowerment: Whatever the categories of mind, Corresponding to that, The Vajra bridge is unbroken, The precious lama who is like life, Opens the treasure from that door. That itself is opening all doors. It is meeting with the substance of wealth. For example, the wish-fulfilling jewel of the gods, Has four doors where mandalas are piled. Whichever is opened, that itself will be obtained. This is the precious royal method, It is accomplishment without effort. As it is said, realizing this genuine essence of meaning without error and abiding in oneself is the most supreme of all samadhis, and it should be understood as if the prince Dau, who is free from symbols, is being enthroned. From that itself: Like a prince free from signs and meaning, From the place of jewels, unraveling the signs, Controlling the four wheels, Bestowing the purity of eight powers and might. Likewise, a fortunate son of lineage, Having obtained liberation from the signs and meaning of self-appearance, The uncorrected nature of reality, Giving the oral instruction of direct pointing out. So it is. Second, regarding the conditions of the nature of the path of meaning, explaining the intention of the nine spheres of self-appearance as the unsurpassed great perfection. Among them are the intention of the complete and unmixed nine spheres of self-appearance, and the two parts of symbolizing that with examples and combining it with valid scriptures. First, it is shown by two stanzas and half a line such as, "That is also the first," that such realization is also initially from the empowerment of the great universal pouring of Brahma, awareness recognizes its own face and abides freely. From Self-Arisen: For example, from the head of the royal family, Like obtaining the stability of empowerment, Because empowerment is given to the son of lineage, Therefore, the scope of the ground appearance is established. Therefore, it is counted as the royal method. So it is. From the sphere of empowerment: The house of the vast stacked wheels, In the island cave of Dhanakosha
Chinese
邬！金色的岩洞有柄把， 其内铺设金刚座， 以珍宝光芒照亮， 撑起四面八方扩展的帐篷。 融入无字的三个字， 开启耳传口诀的巨大宝藏， 转动四面八方扩展的法轮， 展示珍宝幻化的明镜， 生起无有迁流的觉性， 安住于自性光明的光芒中， 具足圆满受用的庄严。 普施梵天的大灌顶， 安置于大乐之地。 如是说。 其所依之基础，必须具备坛城和誓言二者。如前者所说： 此后此自生坛城， 如实显现唯有此。 于此如是精进修。 明亮清晰之色及离言之声， 离实无自性之香， 寂灭明点法界中， 种种法界自性之虚空。 总集大乐六坛城， 大乐唯一之自性， 融入无边之智慧。 此乃自性之坛城。 又如坛城之虚空中说： 彼乃心要之义， 安住于无生灭之状态， 以自性相连故必受用， 以周遍圆满故为坛城。 其中主尊居于中央， 边缘眷属无好坏。 心要离戏居于中央， 离戏之法无边际围绕。 轮回涅槃内外诸法， 自性特征皆清净。 不杂圆满任运成， 大乐之中平等而确信。 又如誓言之虚空中说： 菩提心任运安住神圣状态， 无勤之境无衰损， 怖畏恐惧本不存， 原始清净功德任运具足。 因此所守护之方所数量， 区分好坏与界限， 不执著安住大乐中， 无勤安住于决定之命。 又如是说，无勤觉性之誓言： 称此为一，数此为几， 非安住，于安住时， 因需而无有是散乱。 唯一任运四种相， 离方所数量所守护， 以离故为无有之誓言。 离有无真假之， 执着故为散乱。 轮回涅槃自他好坏等
English
U! The golden rock cave has a handle, Inside it, a vajra seat is laid, With the illuminating light of jewels, A tent is pitched, expanding in all directions. The three syllables without letters are blended, The great treasure of the oral transmission is unlocked, The wheel that expands in all directions is turned, The jewel-like illusory mirror is shown, A wisdom without movement is generated, Dwelling in the light of self-clarity, Endowed with the ornaments of perfect enjoyment. The universal pouring of Brahma's empowerment, Is placed on the ground of great bliss. Thus it is said. Its basis must necessarily possess both mandala and samaya. As the former says: Then this self-born mandala, As it is, only manifestly apparent. To this, likewise, diligently apply. Bright and clear form and inexpressible sound, Odor that is devoid of substance and without inherent nature, In the state of the bindu of Mukhe'i (种子字，梵文天城体：मुखि，梵文罗马转写：mukhi，汉语字面意思：面，口) in the expanse, The expanse itself, the space of self-awareness. The six all-encompassing mandalas of great bliss, In the state of one great bliss, Wisdom enters without limit. This is the self-nature mandala. And from the space of the mandala: That is the very meaning of the essence, Abiding in a state without arising or ceasing, Because of the connection with essence, it is necessarily enjoyed, Because it is completely round, it is a mandala. In it, the main deity resides in the center, At the edge, the retinue resides, without good or bad. The essence, free from elaboration, resides in the center, The elaboration of phenomena is free from surrounding edges. All phenomena of samsara and nirvana, inner and outer, Their self-nature characteristics are completely pure. Unmixed, completely perfect, spontaneously accomplished, Confident in the equality within the state of great bliss. And from the space of samaya: The Bodhicitta spontaneously abides in a sacred state, In the effortless state, there is no deterioration, Fear and dread do not exist from the beginning, The qualities of primordial purity are spontaneously complete. Therefore, the number of directions and categories to be protected, The distinctions of good and bad and boundaries, Non-attachment dwells in great bliss, Effortlessly abiding in the determined life. And so it is said, the samaya of effortless awareness: To call this one, to count this as several, Not abiding, but at the time of abiding, Because of need, non-existence is distraction. The four aspects of the one spontaneous accomplishment, Separated from the directions and numbers to be protected, Because of separation, it is the samaya of non-existence. Separated from the grasping of being and non-being, true and false, Therefore, it is distraction. Samsara, nirvana, self, other, good, bad, etc.