English
༈ For a yogi practitioner, understanding that the apprehended and the apprehender are separate from that, and realizing the momentary nature of self-awareness, purifies the apprehended and the apprehender. Moreover, it is free from the imprints of conceptual elaboration due to its naturally unelaborated expanse, hence it is a naked boundary. ༈ Madhyamaka, by distinguishing between extremes and the middle, in ultimate truth, is utterly devoid of the extremes of elaboration. The elaboration of knowable objects is like the illusory wisdom that cognizes them, which is said to exist merely in conventional truth. However, if it obscures and confuses the true meaning, it should not be understood. Therefore, in true meaning, it is the naked boundary of wisdom and compassion. ༈ For those who assert the annihilation of Madhyamaka, when all the defilements of knowable objects are abandoned by an antidote like a vajra, and when they are exhausted, the wisdom that knows them will also be exhausted, just as a fire dies when the wood is consumed. Having passed into nirvana in the realm of emptiness, and having been accomplished from the prayers made at the time of the path, and with the two form bodies that arise for the sake of beings to be trained, they wish to accomplish the benefit of beings to be trained, thus it is truly a nihilistic view of emptiness. ༈ Thus, if that knowing awareness is deluded or not deluded, if it is deluded, then the emptiness of knowable objects is also false because it appears to a deluded mind. Or, if that mental awareness is definitely not deluded and truly exists in the definitive meaning, then how could that true awareness be annihilated? It cannot be. Even if it is definitely true, if it is annihilated, then it will also be annihilated and become emptiness. If one also wishes for annihilation, then because emptiness is annihilated, why is the reason for appearance not established? It is established. ༈ Cause, effect, karma, past and future lives, and the three, which are definitely good results, if one makes accusations against them, what is there that is complete in true meaning? There is nothing. ༈ If, in the definitive meaning, there is no basis whatsoever, and the appearance of objects and the arising of experiencing awareness occur, then for that reason, why do flowers not grow from the sky? They should be able to grow. ༈ The limit of desiring the absence of wisdom is just that. The naked boundary of the wisdom of all-knowing and the appearance of all aspects. ༈ External mantra practitioners say that the flames of various kinds of wood, although their nature is one, are different like our flames. Similarly, they say that the intention of the Tathagata, the essence of naturally inseparable nature, also abides in different streams in the all-knowing of knowable objects, so that they mutually know each other.
Chinese
若不遍知，则欲求一切智之誓言即成虚妄。 若能互知，则成为能取与所取之分别念。 自性自明与自性离戏之赤裸觉性中。༈ 密咒内道大瑜伽士了知空明双运。 从中解脱者，乃阿努瑜伽心识无合离之。 菩提心于法性大乐中开展而知。 从执著显现与空性及二谛中。 解脱之见，乃真谛无别之究竟。 从无偏大乐之赤裸觉性中。༈ 极其真实瑜伽之阿底智慧中。 四边六端无离安住之自性乃。 了知远离一切戏论之。 智慧自性于觉性中显现之。 彼之光明或显现任何形象。 不杂染且彼等无别故，于圆满中，六端皆与（一切）分离，且无一舍弃。༈ 一切法之自性，以任何方式皆为空性，故超越有，超越事物之边。 了知彼之智慧，以一切法皆圆满故，超越无，超越空性之边。 彼二者，以远离体性差别故，超越二谛之边。 于无二之无执著中嬉戏，故超越执著无二之状态。 以远离一切四边故，任运成就，无一舍弃，故本初清净。 亦圆满了超越遍知与空性之边。 故智慧安住于超越有与无之一切边。༈ 自性自明，所知一切遍知，以明晰故，智慧无增减而圆满。 四边六端之自性，以远离一切戏论故，法界无增减。 以自之体性不杂染故，二谛无增减。 以自性无别而圆满故，二谛体性平等性无增减。 一切四边任运成就之嬉戏亦无增减。 不偏袒一方故，本初清净无增减而圆满。༈ 如是了知，于无相之自性中，显现嬉戏之彼等。 不作矫饰，任运安住之智慧乃大乐。༈ 无余圆满乃大圆满。 自解脱之口诀，以印封印，乃断除戏论之明点，尤为殊胜。
English
If not omniscient, then the vow to desire all-knowing becomes vain. If mutually known, then it becomes the conceptualization of grasper and grasped. In the naked awareness of self-nature self-awareness and self-nature free from elaboration. ༈ The inner mantra Mahayogi knows the union of emptiness and clarity. Liberated from that, the Anu Yoga mind is without union or separation. The mind of enlightenment expands into the great bliss of Dharma-nature and is known. From clinging to appearance, emptiness, and the two truths. The view of liberation is the ultimate of indivisible truth. From the naked awareness of impartial great bliss. ༈ In the Ati wisdom of extremely genuine yoga. The nature of the four extremes and six limits abiding without separation is. Knowing that which is free from all elaborations. The wisdom nature appears clearly in awareness. Its light or whatever form arises. Unmixed and inseparable from those, in completeness, all six extremes are separated from (all), and nothing is abandoned. ༈ The nature of all dharmas is empty in every way, so it transcends existence, transcends the edge of things. The wisdom that knows that, because all dharmas are complete, transcends non-existence, transcends the edge of emptiness. Those two, because they are free from differences in characteristics, transcend the edge of the two truths. Playing in the non-dual without grasping, so it transcends the state of clinging to non-duality. Because it is free from all four extremes, it is spontaneously accomplished, nothing is abandoned, so it is primordial purity. It also completes transcending the edge of omniscience and emptiness. Therefore, wisdom abides beyond all edges of existence and non-existence. ༈ Self-nature self-awareness, all knowable is omniscient, because it is clear, wisdom is complete without increase or decrease. The nature of the four extremes and six limits, because it is free from all elaborations, the Dharmadhatu is without increase or decrease. Because its own essence is unmixed, the two truths are without increase or decrease. Because it is completely inseparable in nature, the equality of the two truths in essence is without increase or decrease. The spontaneously accomplished play of all four extremes is also without increase or decrease. Because it is not biased to one side, primordial purity is complete without increase or decrease. ༈ Knowing in that way, those that appear as play in the nature of no characteristics. The wisdom that abides spontaneously without fabrication is great bliss. ༈ Complete without remainder is the Great Perfection. The key instructions of self-liberation, sealed with a seal, are the bindu that cuts off elaboration, especially excellent.
Chinese
圣者的伟大啊！五根对五境执著名相的分别念，以及染污意执着我，意识跟随前后对名言的戏论而转，是遮蔽基义的阿赖耶识。它显现为化身，是色身的游舞，以了知其体性的自证智，以智慧安乐受用一切法的圆满报身。意识的戏论清净为无所缘的法身而解脱。如是三身任运成就的普贤一点之中，如普通人一样没有被自我的分别念所染污，没有像外道一样被因缘所造作，没有像声闻乘一样被对治所断除，没有像缘觉乘一样从因上遮止，没有（像菩萨一样）在法性中修习，没有（像外道一样）转化为天神，没有（像大瑜伽士一样）以勤作而寻觅，没有（像阿努瑜伽士一样）从因上生起，而是自（三种智慧任运于三身）解脱。 再次，为了遣除其他必要和追求意义这两个目的而安立名言。或者说，自性是否是智慧，对于唯一明点有四句边和六边的说法，由此也产生了任运、舍弃和勤作三种。有些人误以为三邪见为一体，由于对其他意义的执着，六种染污遮蔽了，导致果从无方中漂泊。因此，这些都是必要的，只是在名言上假立，在远离希求的境界中印持。 又是明点断除戏论，法性自性的名（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：ཀ）相极度清净，堕（藏文：ཁ，梵文天城体：ख，梵文罗马拟音：kha，汉语字面意思：ཁ）落，业（藏文：ག，梵文天城体：ग，梵文罗马拟音：ga，汉语字面意思：ག）力，以真谛的本体。殊胜执着，因此这四种法的实相是，体性自明，显现任运，自性无有本体，不会超越这些。它所代表的是事物之因，称为法性。因此，名（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：ཀ）相上，因（藏文：ཁ，梵文天城体：ख，梵文罗马拟音：kha，汉语字面意思：ཁ）果，处（藏文：ག，梵文天城体：ग，梵文罗马拟音：ga，汉语字面意思：ག）所，时机的道理是真实的。本体法（藏文：ང，梵文天城体：ङ，梵文罗马拟音：ṅa，汉语字面意思：ང）和特性的法的意欲的戏论断除，即是明点。这四种法各自的自性不会改变为任运成就三者之外，因此本来就没有戏论。这四种法不是被舍弃，而是以任运成就三种的状态而存在。 如是，一切法的体性，极度清净的法性，是佛陀的功德，以及教法大海的来源。
English
The greatness of the noble ones! The five senses' conceptualization of the five objects as signs, and the afflicted mind's clinging to self, and the consciousness following after the names in the past and future, is the obscured alaya consciousness of the ground of meaning. That appears as the emanation, the play of the form body, with the self-aware wisdom that knows its characteristics, with the wisdom that blissfully enjoys all phenomena, the complete enjoyment body. The conceptual proliferation of the mind is purified into the aimless dharmakaya and liberated. Thus, in the state of the spontaneously accomplished three kayas, the single bindu of Kuntuzangpo, without being obscured by self-grasping like ordinary individuals, without being fabricated by conditions like non-Buddhists, without being abandoned by antidotes like Shravakas, without being blocked from the cause like Pratyekabuddhas, without being trained in the nature of reality (like Bodhisattvas), without being transformed into gods (like outsiders), without being sought through effort (like Mahayogis), without being generated from the cause (like Anuyogis), but self-(three wisdoms spontaneously in three kayas) liberated. Furthermore, names are assigned for the sake of eliminating other necessities and pursuing meaning. Or, whether the nature is wisdom or not, there are four extremes and six limits spoken of in the single bindu, and from this also arise the three of spontaneous accomplishment, rejection, and effort. Some mistakenly hold the three wrong views as one, and due to clinging to other meanings, the six obscurations are obscured, causing the result to wander from the directionless. Therefore, these are necessary, merely posited in names, sealed in a state free from desire. Moreover, that which cuts off proliferation through the bindu. Furthermore, the nature of reality itself, the sign (Tibetan: ཀ, Devanagari: क, Romanized Sanskrit: ka, Literal meaning: ཀ) is extremely pure, falling (Tibetan: ཁ, Devanagari: ख, Romanized Sanskrit: kha, Literal meaning: ཁ), karma (Tibetan: ག, Devanagari: ग, Romanized Sanskrit: ga, Literal meaning: ག), by the power of the truth of reality. Superior clinging, therefore the reality of these four phenomena is, the essence is self-luminous, the appearance is spontaneous, the nature is without essence, it does not transcend these. What it represents is the cause of things, called the nature of reality. Therefore, in the sign (Tibetan: ཀ, Devanagari: क, Romanized Sanskrit: ka, Literal meaning: ཀ), cause (Tibetan: ཁ, Devanagari: ख, Romanized Sanskrit: kha, Literal meaning: ཁ), effect, place (Tibetan: ག, Devanagari: ग, Romanized Sanskrit: ga, Literal meaning: ག), the reasoning of the occasion is true. The proliferation of the desire of the essence dharma (Tibetan: ང, Devanagari: ङ, Romanized Sanskrit: ṅa, Literal meaning: ང) and the characteristic dharma is cut off, that is the bindu. The self-nature of these four dharmas does not change into anything other than the three spontaneously accomplished ones, therefore there is no proliferation from the beginning. These four dharmas are not abandoned, but exist in the state of the three spontaneously accomplished ones. Thus, the nature of all phenomena, the completely pure nature of reality, is the quality of the Buddha, and the source of the ocean of teachings.