English
If one delights in diligent effort, wanting to attain the great fruit that cannot be enhanced by exhausting the path, For example, like a narrow-minded person shrouded in the fog of ignorance, because there are too many things to do, even searching for a golden ladder in the sky will not succeed. If one sees from the essence of the suffering of samsara, with a mind that desires liberation through various means, Taking the position of liberation, abandoning the cause and effect of samsara, making efforts to eliminate suffering, etc., Due to the desire for fruit, seeing stones as gold in reverse, this is self-destruction in samsara, entering this door is the best. The power of ultimate Brahma is a treasure of inexhaustible jewels that arises from need. All dharmas are wisdom, impartial, indivisible, with a single meaning, all appearances of samsara and nirvana are the masters of the mind. Because one realizes oneself, there is no path to travel, the path of spontaneous three kayas naturally liberated. All great differences are perfected here, the nature of reality is the best of fruits. The appearance is not dependent on diligent effort, because cause and effect are simultaneously inseparable, so in the state of bindu. Not exceeding, effortless spontaneity, as previously stated, perfection is the treasure of the mind. At the time of manifesting all phenomena as the body, there is nothing that is not the enjoyment of perfect adornment, so it is complete with unparalleled marks and great characteristics. There is nothing that is not a method of symbolizing wisdom with all phenomena, so it is the stainless mudra. When all discriminations are mastered, because wisdom does not change its nature, it is the stainless, clear mind. Manifesting all phenomena sealed with body, speech, and mind, and appearing in its essence, so it is the one with mudra. From the five desires, although appearing as afflictions, etc., they all become uncertain samadhi, becoming the taste of unparalleled great bliss. Whatever thoughts arise are branches of samadhi, such as samadhi like a lion stretching, etc., whatever emptiness and thoughts arise are accompanied by samadhi. The essence of all thoughts is nothing other than the bliss of non-thought, merged into one. The bliss of the world and the eight efforts, all become self-liberated great bliss. Not clinging to self or others, it is the mind of self-born wisdom great bliss.
Chinese
索！自生智慧无法思量，却是三摩地百万之门。 其他乘需 বহু劫 才能获得，此乘对具缘者而言，初悟之时即已圆满。 说完六续，所有轮回的身体，即无有、粗大、微细、光明、意、清净、污垢等显现的无量无数的形态。 总括显现的形相粗略说完，所有归纳起来。 所有这些身体，皆从自身而生，聚集回旋，即是智慧之身或佛身。 如虚空般无法测量的佛身，安住于自身而圆满。 具足无漏智慧所聚，任何事物都无法比拟的美丽庄严。 因此，五身、四身、三身等所有聚集，是佛身的精华，是明觉之身。 无论发出何种声音，其自性皆空，因此能觉知对境，且远离执着，是不可思议的语，是语之根本。 六续的符号和无量无尽的音声，自性的、神变的、表相符号的、明觉自显等等。 上中下等的文字语言。 所有这些都是不生金刚语。 得以相见并显现，是奇妙的，知一即知一切，是任运成就的语调。 在无任何分别念的智慧中相见，并了解一切。 中间显示，所有这些都是进入显示无造作之义的明觉状态之门。 也是任运中呼出的无垢大乐，显示清净之语。 佛身、佛语、佛意一切皆在心性中圆满，因此是无勤的大乐。 断绝其他因缘，是自生无勤，与任运无别，故为金刚。 佛身、佛语、佛意三金刚聚集，成为一切功德的基础。 八识聚集的自性明点，第九阿赖耶识，从中生起并融入八识之主。 八识的精华是五种智慧，而五种智慧又融入证悟的意识中，因此是持有金刚者胜。 在显有大乐的状态中，明觉的痛苦是明觉的种子。 一旦种下，便无法摆脱，而那又是谁呢？
English
So! Although self-originated wisdom is beyond comprehension, it is the door to a hundred thousand samadhis. Other vehicles require many eons to attain, but this vehicle, for a fortunate individual, is complete from the very moment of initial realization. Having explained the six tantras, the bodies of all samsara, namely, the absence of body, the gross, subtle, luminous, mental, clear, impure, and so forth, are immeasurable and inconceivable in their appearances. Having briefly explained the general appearance of form, all that is summarized. All those bodies arise from oneself and swirl together, and that itself is called the body of wisdom or the Buddha-body. The Buddha-body, which is immeasurable like space, is complete because it abides within oneself. It possesses the adornment of beauty that is unmatched by anything, being the gathering of all uncontaminated wisdom. Therefore, the five bodies, four bodies, three bodies, and so forth, all gathered together, are the essence of the body, which is the body of awareness. Whatever is spoken, its essence is emptiness, so it apprehends objects and is free from attachment; it is the inconceivable speech, the root of speech. The symbols and endless sounds of the six tantras: the intrinsic, miraculous, symbolic, and self-arising awareness, and so forth. The letters and expressions, such as high, medium, and low. All of these are the unborn vajra speech. Meeting and manifesting it is wondrous; understanding one is understanding all, the spontaneously accomplished speech. Meeting as symbols in the wisdom that does not conceptualize anything, and understanding everything. Showing the middle, all these are the doors to entering the state of awareness that shows the meaning of non-fabrication. It is also the pure speech that shows the great bliss, free from impurities, exhaled in spontaneous accomplishment. The body, speech, and mind are all complete in the nature of mind, so it is the great bliss without effort. Cutting off other causes and conditions, it is self-originated, without effort, and inseparable from spontaneous accomplishment, hence it is vajra. The three vajras of body, speech, and mind gathered together become the basis of all qualities. The essence of the eight consciousnesses gathered together is the bindu of nature, the ninth consciousness, from which the eight aggregates arise and into which they dissolve. The essence of the eight consciousnesses is the five wisdoms, and these also gather into the consciousness of realization, so it is the victorious one who possesses the vajra. In the state of the great bliss of existence, the suffering of awareness is the seed of awareness. Once planted, it cannot be escaped, and who is that?
Chinese
所有证悟都解脱，投入安乐之道，融入离言之心的中央。༈。德瓦拉匝。带来安乐的善妙者。此乃由金刚手以三传承传给衮噶的伟大经典。行为瑜伽四种，即五种，以及共同或特殊的九界自性，三身语意，这些总摄的经典即是此灌顶。成为一切法之基础的是我的无实有之觉性。一切言说的基础，是显现于一切名言中的自性。虽然显现于彼等之中并起作用，但于文字等任何显现之处，都远离执著于彼等的分别念之流转。如同虚空之体性空无，不可见一般。虽然远离对存在方式的阐述，但由于显现为一切万有之本体，故为心之宝藏，不为他者所见。五种欲妙即是五根之享受，此乃诸佛亦应享用之境。何以故？六境即是大智慧无尽之享受，宝藏之精华。证悟并习惯于此，则大乐之享受如虚空般无边无际，成为自明之至高。于此之中见到佛之净土，自显之宫殿，乃聚集并带来安乐之处。此非共同之行境，故名秘密大处，乃远离偏执之垢染之处。最初远离生起之因，显现为一切之本体，故最终亦无有任何止息，具有自明之性。诸佛之身语意即是奇妙稀有之本体，亦是心之。彼之真如之精华。汇集一切伟大功德之珍宝。所诠之法蕴如虚空般广大平等，一切无余皆汇集为一体之自性，乃是安住于十方之。诸佛所宣说的一切教法之主尊。此乃证悟诸佛之心髓汇集，彼即是道。由于无有自他，故远离行境，此非任何事物之自明觉性即是。已逝善逝诸佛之心，如是宣说。远离实有之智慧即是。ཀ
English
All realizations are liberated, entering the path of bliss, and absorbed into the center of the wordless mind. ༈. Devaratza. The good one who brings happiness. This is the great scripture transmitted from Vajrapani through the three transmissions to Kunga. The four action yogas, namely the five, and the common or special nature of the nine spheres, the three bodies, speech, and mind, the scripture that encompasses all of these is this empowerment. What becomes the basis of all dharmas is my non-substantial awareness. The basis of all speech is the nature that appears in all expressions. Although appearing in them and acting, it is free from the flow of discriminating thoughts that grasp at those appearances, such as letters. Like the emptiness of the nature of space, invisible. Although it is free from explaining the way of being, it appears as the essence of all things, so it is the treasure of the mind, invisible to others. The five desirable qualities are the enjoyment of the five senses, which is the object to be enjoyed even by the Buddhas. Why is that? The six sense objects are the inexhaustible enjoyment of great wisdom, the essence of the treasure. Realizing and becoming accustomed to this, the enjoyment of great bliss is limitless like the sky, becoming the supreme self-awareness. Seeing the Buddha's pure land in this, the self-manifest palace, is a place to gather and bring happiness. This is not a common object of practice, so it is called the great secret place, which is a place free from the defilement of biased clinging. Initially, it is free from the cause of arising, appearing as the basis of all things, so ultimately there is no cessation anywhere, possessing self-luminous nature. The body, speech, and mind of all the Buddhas are the wonderful and amazing essence, also of the mind. The essence of that very suchness. A jewel that gathers all the great qualities. The collection of teachings to be expressed is as vast and equal as the sky, and the nature of all things without exception is gathered into one essence, which is abiding in the ten directions. The chief of all the teachings spoken by all the Buddhas. This is the realization that the essence of the hearts of all the Buddhas is gathered, and that itself becomes the path. Since there is no self or other, it is free from the object of practice, and that self-awareness, which is nothing at all, is. It is taught to be the heart of all the Sugata Buddhas. The wisdom that is free from substance is. ཀ
Chinese
从自性和证悟中，产生了善逝和胜者，因为他们都由此而来，所以是万物之母。 一切法都由此扩展，是轮回和涅槃的根源。自性，界，生处，自性之漏尽，非由因缘聚合而成。 一切教法都汇集于此，并转化为其大明点的精华。在自明的状态中显现，那就是自生的智慧之灯。 没有增减，所以是虚空之界。证悟是指，无论多少痛苦，都像未舍弃因一样，净化为自生智慧，沉浸在安乐之中。 因为没有要断除的轮回和烦恼，所以远离了修证智慧。因为不希求果，所以摧毁了对轮回的疑惑。 因为断绝了能知所知的延续，所以远离了境和有境。远离了庸常和人为的五种贪欲，显现为自生智慧。 无论生起什么轮回的分别念，都显现为大智慧的境界。舍弃了人为和各乘的技艺与禅定次第。 远离了想要从他处获得各自果的境。对善业和恶业都不执著，没有执为负担的分别念。 一切法都平等且圆满于此，是大圆满，那就是大明点。教诫说，要抛弃将白三、甜三、洁净，以及五肉、五甘露执为污点的分别念。 内外一切法都完全显现为自生智慧。无论如何行持，一切都完全清净，在任何时候都没有分别念，所以没有允许和禁止。 要随心所欲地安乐行持。证悟后，不再执著任何事物，大乐无偏地显现。 那就是行持之王，所以称为大海。在未证悟时，将身语意的行为视为主要。 那也是一种行持，但不是自生和神圣的行持。༈ 自生任运的意义在于，一切道的支分都圆满于其功德之中，为了显示其比下者更殊胜的意义。 因为远离了无所缘、如幻的贪欲之苦，所以至乐是，显现为时节的征兆。