Chinese
并且以特殊的疾病治疗，是甘露的精华。 将显现和存在展示为智慧，以灯的光芒照亮，因此是炽燃的。 在理解之后，为了使恶劣的命运燃烧，要在智慧之上努力。 一旦理解并熟悉了这些解释，那么这种熟悉也会变得稳固和最终完成，其闭关的时间是一个月。 对于智慧较低的人来说，是二十四个月，也就是两年才能完成。对于智慧较高的人来说，十二个月，也就是一年就能进入神圣的道路。 这样就完成了。 无论进入什么状态，都不会感到恐惧。其功德是： 当脱离希望、怀疑和恐惧时，被称为见道。 将要展示它具有多少功德： 如大气流动后的睡眠清醒。 存在于平凡和宗见的内外。 对事物的执着之义，全部归纳为三种生起方式，因此要以口诀使之具备三身。 显现和声音的一切法，没有自性和需要抛弃的基础。 因为经过观察，显现本身就清晰地显现为自证的意义，这就是见。 从心性之外的境和六种欲望。 等等。 当上师将显现指示为心时，不会看到二元的法，事物。 因为一切显现都是自己的心性，是自显的、未被改造的。 所见的智慧也不是以执着的实有存在。 最初，当显现被指示为心时，因为见到没有境和心二元。 所以，这是无二的智慧，但也是经过观察的。 当心被指示为无二的法性本无生时，因为见到没有境和识二者。 所以，对无二的方面的执着也是清净的。 那么，难道只是空性吗？如果这样问，第三个无生本身被指示为大乐，因此它显现为一切法，没有不是它的，因此它是一切。 虽然显现为大乐的智慧，但没有超出本觉的无生。 因此，舍弃各自宗派的欲望，认识到无偏的大，就是大贪着。 因为不费力气地在智慧中成就一切，所以无法从安乐的虚空中分离。 而且，因为它没有自性，所以是幻化，因为不费力气，所以是任运成就，没有任何阻碍地享受，因此享受对境。
English
And with special diseases treated, it is the essence of nectar. Showing appearance and existence as wisdom, illuminating with the light of a lamp, therefore it is blazing. After understanding, in order to burn away bad fortune, one must strive upon wisdom. Once these explanations are understood and familiarized, then that familiarity itself will become stable and ultimately complete, the duration of the retreat is one month. For those with lesser intelligence, it is twenty-four months, that is, two years to complete. For those with greater intelligence, twelve months, that is, one year to enter the sacred path. Thus it is completed. Without any fear in whatever state one enters. The merit of this is: When free from hope, doubt, and fear, it is called the path of seeing. It will be shown how much merit it possesses: Like waking from sleep after a great breath. Existing within and without the ordinary and philosophical views. The meanings of clinging to things, all are summarized into three ways of arising, therefore, with oral instructions, make it possess the three bodies. All phenomena of appearance and sound, without inherent existence and a basis to be abandoned. Because upon examination, the appearance itself clearly manifests as the meaning of self-awareness, that is seeing. From the nature of mind, external objects and the six desires. Etcetera. When the lama points out appearance as mind, one does not perceive dualistic phenomena, things. Because all appearances are one's own mind, self-appearing, unadulterated. The wisdom that is seen is also not established as an object of attachment. Initially, when appearance is pointed out as mind, because one sees without the duality of object and mind. Therefore, that is non-dual wisdom, but it is also examined. When that mind is pointed out as the unborn nature of reality, because one sees without both object and awareness. Therefore, even the clinging that is suitable for the aspect of non-duality is pure. Then, is it just emptiness? If asked, the third, unborn itself is pointed out as great bliss, therefore it arises as all phenomena, there is nothing that is not it, therefore it is everything. Although appearing as the wisdom of great bliss, it does not go beyond self-awareness, unborn. Therefore, abandoning all desires of one's own vehicle, knowing the great impartiality, is great attachment. Because one accomplishes everything in wisdom without effort, it cannot be separated from the expanse of bliss. Moreover, because it has no inherent existence, it is illusion, because it is effortless, it is spontaneously accomplished, enjoying without any obstruction, therefore enjoying objects.
Chinese
如果问究竟圆满的基存在吗？ 答：它是空性，万法由此而生，无一而具足一切。 进而，串习之人，若能成办悦意之大乐，诸佛之安乐，而非顺应显现之相，并非平息痛苦，并非亲近欲望。 显现于一切的对境之相，以自性方便力，即是心性。 此心性，从空性觉性中，显现光明，亲证显现。 见及生起之觉性未成立，则能遮止种种体性。 当舍弃者，即是自生智慧空性之自性。 显现觉性显现为空性，即是觉性显现，且唯是此。 不离此性，譬如太阳或珍宝光芒四射之自性一般。 从智慧之自光和体性中显现。 非由对境、因缘和作者所造，唯是自显。 觉性自生之智慧安住于法身，当其显现时，瑜伽士的心性，远离垢染。 安住于三时，无有偏颇，平等，与虚空界平等结合之心，诸佛之意趣任运成就。 执着自明觉之风，吹动七聚糟粕，清净之自性，即是法性之风。 粗重之风，清净者依于命根，糟粕者与根本和支分一起膨胀。 若知风脉，则能生起功德，因此，一切显有如是宣说，如是恒时显现。 无论显现为何，其自性皆不动摇，因此无可舍弃。 对境与心无二，此觉性是极乐，是周遍光明的智慧。 超离因缘，自生，未被偏执所遮蔽，了知本然安住之义未被遮蔽，则无需如低劣者般寻觅。 远离勤作之痛苦，大乐无有间断，自然生起。 异熟，意，等持，智慧之身，若无所依和所证，则会变成顽石，因此，远离此二者之智慧。 即使在三时中穷尽虚空边际，也不会生起，譬如火和热性一般。 远离此身之智慧，即是真如。
English
If it is asked whether the ultimate perfect ground exists, the answer is that it is emptiness, from which all things arise; it is complete in that nothing is lacking. Furthermore, the person who is accustomed to this, if they can accomplish the great bliss of joy, the happiness of all the Buddhas, rather than conforming to the appearance of phenomena, not pacifying suffering, and not indulging in desires. The appearance of objects that appear to everyone, through the power of the natural method, is the very nature of mind. That very nature of mind, from the empty awareness, manifests clarity, and directly experiences manifestation. Seeing that the awareness of the basis of arising is not established, it can prevent various entities. That which is to be abandoned is the very nature of self-arisen wisdom, emptiness itself. The appearance of awareness appearing as emptiness is the very awareness that appears, and it alone. It does not deviate from this nature, just like the sun or the nature of a precious jewel radiating light. It appears from the self-light and essence of wisdom. It is not made by objects, causes, conditions, or other agents, but is purely self-manifesting. When the self-arisen wisdom of awareness abides in the Dharmakaya and becomes manifest, the yogi's mind, free from the defilement of impurities. Abiding in the three times, it is impartial and equal, and the mind that unites equally with the sphere of space, the intention of the Buddhas, is spontaneously accomplished. The wind of clinging, self-awareness, blows away the seven aggregates of impurities, and the pure essence, which is the wind of the nature of reality. The coarse wind, the pure essence relies on the life force, and the impurities expand together with the root and branches. If one knows the wind channels, virtues will arise, therefore, all phenomena are explained as such, and appear constantly in this way. No matter what appears, its nature is unwavering, therefore, there is nothing to abandon. Object and mind are non-dual, this awareness is supreme bliss, it is the all-pervading luminous wisdom. Transcending causes and conditions, self-arisen, unobscured by partiality, knowing that the meaning of what has always been present is unobscured, there is no need to seek it as inferior beings do. Free from the suffering of effort, great bliss arises uninterruptedly, naturally. Vipaka, mind, samadhi, the body of wisdom, if there is no basis and no realization, it will become a stone, therefore, the wisdom that is separate from these two. Even if it exhausts the limits of space in the three times, it will not arise, just like fire and heat. The wisdom that is separate from this body is suchness.
Chinese
不可能之事犹如分割虚空的愚人。一切法的本性无偏颇地唯一，因此在其状态中平等且圆满。产生的原因和条件（有些人认为仅仅是空性即是智慧，这是错误的。）是聚集和分离，即无有的无偏颇的智慧。努力使产生者脱离其自身相续的因，因此不产生而自然显现。这是所说的意义，因此说执着空性者会堕入地狱，这完全是真实的。如是说，具有离特征之特征的基础。那是不可能存在的。如果这样说，那么自身圆满一切功德者，才能体验和施设。否则，如果“火”这个名称与热分离，就无法获得，如同盲人有眼睛，劣种为国王一样，是无法施设的。因此，凭借胜义梵天的力量，显现地体验到大乐，并且清晰。通过证悟和串习，以大乐的本性体验自己的特征，如果快乐地一切显现和存在都增长。虽然显现为六境，但由于是大乐未作的明点，因此在一切处无有希望和恐惧，随心所欲地享用吧。༈ 自性未证悟的过患是，明点空虚或者未作的大乐未增长，即未被方便所摄持。虽然显现为觉性，但却是特意造作的分别念。虽然远离执着的对境，但却是分别念的止息，不是智慧的生起。虽然显现为二，但不是能取所取的特征。虽然遮止了境识的戏论，但由于无偏颇的意义不清晰，因此是昏暗。虽然功德圆满地安住于自身，但仅仅在心中作意声音是邪妄的傲慢。虽然在语言中宣说功德，但却生起贪欲，如果与意义分离，那么宣说无法使众生从轮回中解脱。因此，享受快乐的增长。在明点的法界中，以上师的方便来安立吧。༈ 即是完全没有相状。因此，这些显现的对境在不可思议的时刻是不存在的，在自己的心中翻滚，因为没有差别。因此，以六境所摄持的丸药的特征，以口诀在心中显现地指示吧。在无有增益的分别念的空性状态中，各种各样的显现生起。
English
It is like a fool dividing the sky, which is impossible. The essence of all dharmas is impartially one, so it is equal and complete in its state. The causes and conditions of production (some mistakenly believe that emptiness alone is wisdom) are gathering and separation, which is the impartial wisdom of non-existence. By striving to separate the producer from its own continuum of cause, it arises naturally without being produced. This is the meaning of what is said, so it is absolutely true that those who cling to emptiness will go to hell. As it is said, having a basis of characteristics that is devoid of characteristics. That cannot exist. If it is said like that, then only the one who is complete with all qualities in himself can experience and designate it. Otherwise, if the name "fire" is separated from heat, it cannot be obtained, just as a blind man has eyes, or a lowborn person is a king, it cannot be designated. Therefore, by the power of the ultimate Brahma, the great bliss is manifestly experienced and clear. Through realization and habituation, by experiencing one's own characteristics as the essence of great bliss, if all appearances and existences increase in happiness. Although appearing as the six objects, since it is the unmade bindu of great bliss, enjoy it as you please without hope or fear in all places. ༈ The fault of not realizing one's own characteristics is that the bindu is empty or the unmade great bliss does not increase, that is, it is not grasped by skillful means. Although shown to appear as awareness, it is a deliberately fabricated thought. Although it is free from the object of clinging, it is the cessation of thought, not the arising of wisdom. Although it appears as two, it is not the characteristic of grasper and grasped. Although the proliferation of object-consciousness is stopped, it is obscured because the meaning of impartiality is not clear. Although the qualities are completely present in oneself, merely paying attention to the sound in the mind is a perverse arrogance. Although qualities are spoken of in words, desire arises, and if it is separated from meaning, then speaking does not turn beings away from samsara. Therefore, increase the enjoyment of bliss. In the sphere of the bindu, establish it by the skillful means of the guru. ༈ That is, there is completely no aspect. Therefore, these objects of appearance do not exist at an inconceivable time, they churn in one's own mind, because there is no difference. Therefore, manifestly indicate in the mind with the pith instructions the characteristic of the pill that is encompassed by the six objects. In the state of emptiness without fabricated thoughts, various appearances arise.